Sources of the spiritual beginning in works by
M.Kopeyuly
Semey State Shakarim University, candidate of
philology, senior lecturer Toksanbayeva Aiman Omarkanovna,
Candidate of philology, senior lecturer Ismailova Gainigul Kabidulinovna,
Candidate of economics, senior lecturer, Khassenova
Klara Ergeshbaevna
From the very start of akyn Kopeiuly works oral folk
literature has been the main source of his poetry. Therefore, during his
lifetime his creative work carried out in two directions. The first one is folklore collector; the
second is the usage of oral folk works where written literature is taken into
consideration. Many scholars, such as M.Auezov, S.Mukanov wrote about it a lot.
As well as other contemporary poets, akyn Mashhur thoroughly studied epic
legends, ancient myths, historical legends and tales. He carefully treats
invaluable samples of the nation treasury. The poet states them in a new
romantic way, which is a characteristic of his. He uses the great variety of
folklore samples thus it makes him noticeable and distinguished. For instance, ancient Turkic motives renew
and enrich in the spirit of Islam and folk antiquities are declared without any
exaggeration and changes. Classic of the Kazakh literature S.Mukanov in his
first book “The school of life” depicted the religious moral education he got.
The poet did it with great reliability and sincerity. Besides, he described how his religious works affected his fellow
villagers. The tradition of reading hiss was a real necessity to the people; he
was convinced of it personally.
Like any other literature, Kazakh literature was
closely connected with the people’s history. This connection can be easily seen
in poetic works of Kenesary, Isatay, and in works of zhyrau-tolgau
(poem-reflection), in poems. Poets of new generation such as Molda Mussa,
Turmaganbet, Mashhur can be referred to them. These poets told about life using
not only old but also new traditions.
The relation of literary traditions in the works of
Mahshur is obvious. Four directions can be brightly traced in his works. The
first of them is renew of oral folk works in the spirit of contemporary
literature, wide usage of genre variety. The second is interpretation of poets
and zhyrau’s works, from positions of the traditions which have arisen in new
historical conditions. The third is using east classics’ works as a spiritual
source which made a great contribution to the Kazakh literature development.
The fourth one is the getting familiar with works of such representatives of
Russian literature as Zhukovski, Ryleev, Odoevski in the original. Besides,
translations into Russian outstanding geniuses’ works of world literature like
Byron, Goethe. Application of their ideas and thoughts.
It is commonly thought in Kazakh science that there
used to be three schools in the history of Kazakh literature. One of them is
the school of akyn-zhyrau, founded by Mahambet and Dulat, another one is based
on world literary traditions of Abai poetry school, the third is poetic school
of Syra (the name of the river) representatives who follow oriental traditions.
Scientific surroundings will show how right this opinion is.
Those who know advanced western literary thought, and
those traditional akyns inspired by east ideas and poets, whose creativity
isn't beyond folklore, all of them are ingrained in memory. They are remembered
not as short-term and long-term poetic works, but as short thoughts akin to
folk proverbs and sayings.
Improvisators, oral poets, storytellers, who recorded
their creativity works, who were trained by mullahs of that time were
considered highly educated of that time.
As far as literary traditions of XIX-XX centuries are
concerned, there are four of the following:
1). akyns-zhyrau and folklore samples;
2). east literature samples;
3). the impact of European literature;
4). the school of Abai.
The former genres of oral literature (zhoktau – the
mourning and crying on the deceased, arnau - devotion) turned into elegies and
odes with national motives, widely spread in poetry of akyn-zhyrau, songs about
invasions, deepened into the self. The poetry of soldiers singers turned into
civil lyrics, containing dream of freedom and independence of the native land.
While doing the research on creative connections
between M.Kopeiuly and akyns-zhyrau it is worth paying attention to two
directions: the first is a work on thorough collecting a literary heritage of
predecessors, learning and using their traditions; the second one is all the
new that has been made by a poet for their future development and enrichment.
The responses to his poetic creative searches Mashhur
would always find at authors of era of colonial slavery and representatives of
western literature. Besides, the poet found inspiration in these sources as
well.
Rigid framework of Soviet times forbade such questions
of mashhurovedeniye as literary traditions, which inspired the poet. Its excommunication from creative sources is the consequence of blind
command and administrative policy. There have been attempts to separate
M.Kopeiuly from the Soviet literature for his faith to Allah, which he had been
worshiping from cradle to grave. However, Mashhur’s breadth of views, his
thoughts, conformable to great Abai, rich heritage, left to his descendants,
which found the way to the people’s hearts. But the works of poet have not been
fully investigated; his name is mentioned in literary researches.
After some time akyn has been called as remnant of the
old world in a separation from sources of his creativity. First of all, they
were trying to separate from western and Russian cultures and literature.
Holding back huge influence of the East, they absolutely unreasonably tried to
present the akyn as the religious fanatic. Soviet literary criticism opposed
M.Kopeiuly to the native literature, akyns and zhyrau, to all Kazakh people.
Simplifying literary traditions of the akyn’s
predecessors, such critics weren’t limited to it; they started to hold back
creativity accord with Byron, Goethe, Russian Pushkin.
Poets, who are being discussed, weren’t taught reading
and writing at their young age, at their creative formation couldn’t resist
learning a language which was superior in every sense. R.Berdybai is exceedingly
persuasive about the impact of Russian and European literature: “In mullah
Mussa’s works you can see the methods and devices of Russian and European
cultures”
I
am a Kazakh akyn
I
won't allow to bypass myself
I
master Arab, Persian, Turkic
And
trying to speak Russian as well.
These lines confirm our correctness. In addition, the
poet is joking:
I don’t consider myself worse than Shakespeare,
Balzac, Goethe, Pushkin
Thus, we can judge the author’s awareness in the area
of European literature.
Therefore, M.Kopeiuly’s works have been banned for a
long period of time. And only when we gained independence he was paid a great
attention to, there have appeared attempts to evaluate him in a right way.
With finding independence names of self-sacrificing
fighters for freedom of people were revived. One of such self-sacrificing
fighter is M.Kopeiuly, his works, that absorbed the best traditions of eastern,
Turkic and western culture. Nowadays it is also a subject for research. And
here all discoveries are awaiting us. Mashhur studying has a challenge to
collect, study, and preserve all the precious things which have been concealed
from mere people for centuries.
We speak about
the traditions of Abai in Kazakh literature, the whole world is underneath this
concept. The scholar Zh.Ismagulov was right when he said “The concept
“traditions of Abai” is complex and polysemantic. If to take into account
traditions of realism not speaking about other sides of heritage, one can
imagine lots and lots of future research works”.
Literary traditions study requires the study of
spiritual sources. Also the role of akyn himself has to be identified. The
first and foremost is traditions enrichment and their development in one’s
works. Only then we can easily and accurately identify akyn’s role and place in
Kazakh literature. It is essential not only to assess his art variety, but also
to study thoroughly the spiritual sources of his works. Only in this case we
can accurately determine akyn’s place in literary process.
Akyn’s literary environment is akyns and zhyraus, his
strive to inform the people about the plans of eastern poets, representatives
of different cultural schools, so creative values of poet’s heritage are the
object of investigation.
Literary impact on akyn’s creativity works, which is
extremely topical, is beyond the close attention. The study of previous
literature representatives has to be a great contribution to this science. Also
relations between old and new literary traditions, influence of literary connections
as a part of poet’s creativity works.
The research of spirit sources of Kazakh literature of
the end of XIX and beginning of XX
centuries demands the heritage study by not only Kopeiuly, but also of the
poet’s contemporaries. Thus, it is worth remembering about the spirit sources,
only then deep penetration into nature of literary process is possible.
This article deals with the topical problem of Mashhur
study – the problem of necessity of deep investigation of Mashhur’s works
spirit sources. Like in ancient times Haliollah Kunanbaiuly first paid
attention of Abai to Russian and western literatures, here it is crucial to
know which spirit sources motivated the poet to his creative works.
Thesis
This
article deals with the spirit sources of Mashhur Zhusup. It has been mentioned
for the first time that the akyn’s heritage had to be the object of deep
investigation, which required a completely new approach.
Bibliography
1. Auezov M. Abai
Kunanbayev “Articles and research”, Almaty, Mektep, 1964.
2. Mukanov S. Kazakh
literature sketches of XVIII-XIX centuries, Almaty, 1942, 456 p.
3. Berdybai R.
“Twinkling stars”, Almaty “Bilim”, 2000, 248 p.
4. Ysmagulov Zh., “Abai
traditions and their development in literature at the beginning of XX century”
in the book “The most distinguished Kazakh akyn ”: International scientific
theoretical conference, Dauyr 2004 y, 120 p.