Collection process: finding and publishing the KAZAKH folklore samples. The Diversity of Genres in the Manuscripts by Mashkhur-Zhusip

(myths, short stories, zhyrs depicting everyday life, eposes, fairy-tales, proverbs and sayings)

Zhusipov Nartai Kuandykuly

Professor, Doctor of Philology

Pavlodar State University named after S. Toraighyrov

Baratova Mahabbat

PhD, Pavlodar State University named after S. Toraighyrov

Shapauov Alibi

PhD, associate professor

Kokshetau State University named after Sh.Ualihanov

Most of the folklore works collected by Mashkhur-Zhusip are presented by legends and stories. The legends were devoted to the names of the places and water bodies (“Oi tundik belegnde degen qai jerde” [1], etc.), saints (“Shaiqy Burqy aulie”, “Talmas ata aulie”, “Bolgan ana men Belegn ata” [2], etc.), people who played an important role in history (“Asan Qaigy” [3] etc.), Prophets (“Suleimen paigambar men qumyrsqa”, “Suleimen paigambar men baigyz”, “Nuh paigambar men bir kempir” [4] etc. Most of them have not been published either. Now let us rest the attention on some of them.

Both the myths and religious stories can be found in the manuscripts by Mashkhur-Zhusip. The legend “Nuh paigambar men bir kempir” proves that even the Prophets can sometimes be at fault.

It is a common knowledge that the legends about Nuh paigambar (Noah) are based on the story about the Deluge described in the Bible and Qoran. We also know that the stories depicting the time when the whole world would be submerged by the water appeared long before the Bible, during the existence of Sumerians and Babylonians and also in the myths of Ancient India and China. But both the ancient myths and the Bible and Qoran agree that the Deluge was sent to the people as the punishment. The only difference is that in the ancient myths there are several punishers – several gods, and in the Holy books there is only one God. According to these books Nuh paigambar (the prophet Noah) was given an order to get prepared to the Flood: to build an ark and to take every living thing of all flesh, two of every sort on that ark. The story recounted by Mashkhur-Zhusip can be considered as another variant of this legend. The plot of the story is as follows: in the city of Kufa lived the prophet Noah. He spent twenty years of his life building an ark as he was sure that someday the Deluge would inundate the earth. Others mocked at him constantly not taking his actions and suspicion seriously. Only one person, decrepit old woman, believed his words. Everyday, on milking her only cow, she made the qatyq (Kazakh sour milk) and brought it to Noah with a single request to take her on the ark when the Flood would start. But when the disaster finally happened Noah was in such a hurry that he forgot about the woman and leaves her with the rest. In six months and twelve days the world dried out and the old woman came with the milk telling the same things about taking her to the ark when the flood would come. It turned out that God, having noticed her kind-heartedness, took the compassion on her, made her fell asleep and let her survive the catastrophe. So when she finally woke up she knew nothing of it and as usually went to Noah to bring the milk. The moral of the story is that good wishes and deeds would never be forgotten.

It is obvious that the main source of the literary compositions is the legends describing the lives of Gods and Prophets. But in times of prohibition the heritage of the religious literature could not get an adequate estimation. Today it is necessary to pay attention to all the facts and sources concerning the Khans, Batyrs, Bi, Gods and Prophets.

We also want to pay attention to the stories about the prophet Suleimen written by Mashkhur-Zhusip Kopeev. The renowned scientist in the study of folklore, S. Qasqabasov in his work ”Kazakhskaia neskazochnaia proza” wrote that the stories depicting the life of Suleimen mainly based on three story lines and had a great instructive meaning [5].

The story by Mashkhur-Zhusip “Suleimen paigambar men qumyrsqa” (“The Prophet Suleimen and the Ant”) can be defined as the forth story line. It is known that in the Oriental literature there are a lot of stories about the ruler Suleimen. The scientist A. Qyraubayeva states that “Rabguzi qissa” comprises several stories of that kind, and pointing out that “In such stories the conversation of the animals and different animate and inanimate things reflects the peculiarities of their character...It is possible to say that folklore works, the present-day fairy-tales, fables, stories, poems throw back to such legends” [6] rest reader’s attention on the story “Suleimendi sozben jegngen qumyrsqa” (“The Ant that defeated Suleimen in argument”) [7].

In spite of the fact the plots of the stories are similar, it is necessary to stress that there are some peculiarities in the variant suggested by Mashhur-Zhusip. Firstly, if in the story the argument between Suleiman and the ant ends when the question of the “ring” is drawn forward, in Mashkhur’s variant there is the continuation in which the ant was imprisoned, released and then becomes the advisor of the ruler. Secondly, in ”Rabguzi” the argument is very short, the story is given in a couple of words, while in another variant the dispute is rather long. The short summary is as follows: One day when Suleimen and his troops were passing the anthill, the ruler of ants gave his subjects an order to hide and be careful. This order was overheard by Suleimen and he stopped to talk to the ruler of ants. As they talked, the ant asked Suleimen a question: “What did God give you?” When he answered that he can rule over the wind the ant responded that “such power will be useless when it is time to kingdom come” and “his whole life will be gone with the wind”. On the answer that he had also received the ring as a gift, the ant said: “if the breath of life, the happiness is contained in one tiny stone, what is the use of it?” When Suleimen in his turn asked who was more useful in this life and whom the God created as a better creature, the ant proves his importance and superiority. Later the ant fed the whole Suleimen’s army with wheat. Surprised, Suleimen inquired where they had gotten such a large quantity of the wheat. The ant explained that he had given an order to gather the wheat that had been spilled by the caravan that stayed there overnight. He also mentioned that one grain is enough for one ant to be safe from hunger for seven years. Having not believed that, Suleimen put him in prison leaving him only one grain of wheat. When after seven years he opened the dungeon, he discovered that the ant had only eaten the half of the grain. On the question of bewildered Sileimen, the ant answered: “Everybody knows that “The person who suspects other telling lies cannot be trusted”. You did not believe me and imprisoned the innocent just to satisfy an idle whim. That is why I wanted to be prepared and save the half of the grain if you would change your mind and decide to leave me here for another seven years.”

So, as we can see, the story “Suleimen men qumyrsqa” (“Suleimen and the ant”) is based on a deep philosophical meaning, the connection between human-beings and nature. Everything – people, animals, insects – is the product of nature, and consequently must live in peace and mutual respect. This concept is represented in the given story. In the Qoran there is another fact concerning Suleimen and the ant: “Suleimen’s army consisted of devilry, people and birds. When the army reached the place full of anthill (not far from the city of Sham), one ant heralded: “Hey, ants! Hide in holes! Suleimen and his troops might accidentally tread you down!” On hearing those words, Suleimen smiled and drooped his head. “God, the Almighty! - prayed he. If you want me repay the kindness you showed me and my parents, please, guide me and let me fulfil the deeds that would be pleasing to you…” [8]

To find out where Mashkhur-Zhusip have heard and written this story, we must address to the “royal archive” where the source is identified in the manuscripts of Phazyl. So we can read that the story “Suleimen men qumyrsqa” (“Suleimen and the ant”) was told to Mashkhur-Zhusip by Tursynbai the father of Boshtai, who in his turn had heard it from the priest Izden. Who the story is devoted to can be also found in the manuscripts, as the name is given. This facts also defines the unsurpassed skills of Mashkhur-Zhusip as the collector of folklore.

References

1. The Scientific Academy of the Republic of Kazkhstan, Central Fund of Manuscripts: folder ¹1177, p. 45.

2. The same, p. 25-26, 46-51.

3. The same, folder ¹ 874, 1177, is also kept at the “royal archive”

4. Kopeev M. Zh. Suleimen paigambar men qumyrsqa. Suleimen paigambar men baigyz.// Aziya, ¹3, July, 1992, p. 5.; Huh paigambar men bir kempir turaly.// Kazakhstan mektebi journal , ¹4-5, 1994, p. 79.

5. Qasqabasov S. A. Kazakhskaia neskazochnaia proza. A., Nauka, 1990, p. 206-207.

6. Qyraubayeva A. Gasyrlar murasy. A., Mektep, 1988, p. 37

7. The same, p. 35-36.

8. Quran karim/ translated by Ratbek qazhy Nysanbaiuly/ Zhazushy, 1991, p. 26.