An Introduction to Chaghatay: A Graded Textbook for Reading Central Asian Sources
Eric Schluessel Copyright © 2018 by Eric Schluessel Some rights reserved
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DOI: 10.3998/mpub.10110094
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Cover Illustration: "Islamic Calligraphy in the Nasta`liq style." (Credit: Wellcome Collection, https://wellcomecollection.org/works/chengwfg/, licensed under CC BY 4.0) Contents
Acknowledgments v Introduction vi How to Read the Alphabet xi
1 Basic Word Order and Copular Sentences 1
2 Existence 6
3 Plural, Palatal Harmony, and Case Endings 12
4 People and Questions 20
5 The Present-Future Tense 27
6 Possessive Pronouns and the Simple Past 34
7 A Legal Document 43
8 A Newspaper Story from Kashgar 55
9 Qasim Beg, “Events in Ghulja” 65
10 Craft Manual of the Blacksmiths 74
11 Babur’s Description of Ferghana 89
12 Abu ‘l-Ghazi’s Shajara-i Turk 106
13 Nawāʾī’s Seven Sleepers 124
14 The Tadhkira of Jalāl ud-Dī n Katakī , Part One 133 iv Contents 15 The Tadhkira of Jalāl ud-Dī n Katakī , Part Two 148
16 The Stories of the Prophets 168
Appendix A: Numbers 175 Appendix B: Common Units of Measurement 177 Key to Exercises 179 Chaghatay-English Glossary 187 Index of Grammar and Suffixes 249 About the Author 251 Acknowledgments
The publication of this book was supported in full by a grant from the Lieberthal-Rogel Center for Chinese Studies at the University of Michigan. I am profoundly grateful for their support. Special thanks go to Pär Cassel, who has believed in the value of this project from the start, and to Douglas Northrup for writing in support of its publication. No one is creative in a vacuum. This book came about from a nexus of concern, love, prod- ding, and the recognition of certain needs. I have learned much from more experienced scholars, not least the inestimable Jun Sugawara, and from colleagues, particularly Nicholas Walmsley, Joshua Freeman, Noriko Unno-Yamazaki, Ildikó Bellér-Hann, Onuma Takahiro, Niko Konto- vas, Rian Thum, and Baihaiti. I must also thank my outstanding teachers of Uyghur, Gülnisa Nazarova and Erkin Qadir, both of whom taught me as much about Turkic linguistics as they did about language. Special thanks go to my own students and friends who were the test sub- jects for these lessons, including Marysia Blackwood, Eli Lee, Evangeline McGlynn, Ali Has- san, and David Porter. Devin Fitzgerald rightly told me to rewrite the section on the alphabet. Several others helped me untangle nasty linguistic and paleographic knots. None of this work would have been possible without the careful guidance of my teachers of Chaghatay. At Indiana University, Devin DeWeese introduced me to my first Chaghatay manuscripts, and most memorably to the weird world of Central Asian hagiography. The gen- eral sequence of this book’s chapters is derived from what we studied under his tutelage. Later, I spent some years on the sofa of Wheeler M. Thackston, retired from Harvard University, who patiently led a group of us through the Baburnama and the works of Navaʾi. He later consented to read with me the vulgar scribblings (though I love them) of Mullah Musa Sayrami, Shah Baba Mashrab, and numerous anonymous others. For this I am eternally grateful. I hope that this book reflects well on both of them. This book is dedicated to my partner Gwendolyn Collaço. Her scholarly brilliance and per- ceptive critiques of the institutions of knowledge production and language teaching inspired this experiment in radical Turkology. Introduction
This book is an introduction to the premodern literary Turkic language of Central Asia that scholars have come to call “Chaghatay.” (This is also spelled “Chagatay” or “Chagatai.”) It is intended as a textbook for total novices with no experience in any Turkic language or the Arabo- Persian script, as well as those who have already learned a relevant language like Uyghur or Farsi. By the end of chapter 16, the learner should be capable of reading manuscript narrative sources in Chaghatay with the aid of a dictionary. There are narrow and broad definitions of the Chaghatay language. Narrowly, we can date the development of Chaghatay proper to the fifteenth century in the former realm of Cha- ghatay Khan (r. 1226–1242), son of Chinggis Khan, and his descendants. There such notables as the poet ʿAli Sher Navaʾi (1441–1501) elevated the speech of the Turkic peoples of the Timurid realm to the station of a common literary language alongside Persian. Around the same time, Ẓahir ud-Din Babur (1483–1530), founder of the Mughal dynasty, wrote a mainly autobiographical work in Chaghatay, the Baburnama, which remains a classic of Islamic and world literature. No small number of other poets and prose writers followed them in places ranging across Central Asia from present-day Xinjiang, China, to the Ottoman Empire. “Cha- ghatay” in this sense points to a realm of literary production engaged with Turko-Persian high culture. Broadly, “Chaghatay” encompasses writing in Arabo-Persian script along a continuum of Eastern Turkic varieties from the 1400s through the 1950s. In this sense, we can think of Cha- ghatay as a lingua franca for Central Asia that in most places functioned alongside Persian, and in some areas was much more prevalent. The written language, like the spoken, varied significantly across the region, but it was mostly intelligible to different readers and listeners across time and space. That broad continuity is reflected in how people talked about the lan- guage: When people wrote and spoke, they referred to “Turki,” “the language of the Turks,” as opposed to “Farsi.” Turki as a spoken language interacted with the literary legacy of Navaʾi and the clerical legacy of Timurid scribes and so provided people with a common idiom for writing all sorts of texts for centuries. We can thus speak not only of Chaghatay poetry and prose but also of Chaghatay documents of every genre. We might also define “Chaghatay”—or “Turki”—negatively, according to the boundaries of its mutual intelligibility and differences with other Turkic varieties. Chaghatay is not Ottoman or Tatar. These Western Turkic languages have a distinct grammar, different rules for structur- ing speech sounds, and their own general habits of representing those sounds on the page. Nev- ertheless, some Chaghatay writers borrowed forms that we associate with Western Turkic, and in the nineteenth century, intellectuals across Eurasia frequently incorporated these forms into their writing in Eastern Turkic. In Central Asia proper, we can find many examples of written Kazakh that are even more obviously distinct from “Turki,” as the sound rules and grammar of Kazakh are also highly divergent from Eastern Turkic. Introduction vii This textbook uses the broader definition of Chaghatay for three reasons:
1 Students approaching Central Asian sources will not want to limit themselves to the texts that remain from the Timurid period. Scholars increasingly study social and economic documents from later centuries, the archive of which appears to be expanding rapidly. Most of the available archives are comprised mainly of later documents and a broad range of nar- rative sources. 2 This approach will emphasize flexibility in reading. Insofar as students are learning to read “Turki,” they will find it useful to read a variety of texts from a range of times and places, each of which engages with earlier texts in different ways. The grammatical and vocabulary differences between early and late Chaghatay are slight, but orthographic con- ventions are sometimes extremely inconsistent. No textbook can teach you simply to read Chaghatay, but this one will help you learn to parse a sentence—break it into its component parts—and work independently from there. As such, I believe it is pedagogically sounder to begin with simpler, more straight- forward texts, rather than the more elevated, flowery, and Persianate prose of “Classical Chaghatay.” 3 This textbook is intended in many ways for scholars of China and Inner Asia, and the Qing (1636/1644–1911) in particular. These scholars already have access to introductory text- books for reading Manchu, Mongol, and Tibetan, and there is growing interest in reading Chaghatay in its Eastern Turkestani context. Not coincidentally, the bulk of Chaghatay manuscripts available in digital format also come from this region and time period, which makes practicing with them and conducting research relatively easy. I have in mind as my audience a Sinologist or, perhaps, Mongolist who would like to dig into Ming, Qing, and Republican-era Chaghatay petitions, deeds, and local histories for research purposes.
Therefore, we will begin with very late Chaghatay from turn-of-the-century Xinjiang in the form of what many linguists then called “Eastern Turki.” The first third of the book intro- duces this late, relatively easy-to-learn variety through exercises in grammar, vocabulary, and translation through a series of progressive and cumulative lessons. The second third serves to familiarize the learner with major genres of writing in Chaghatay, as each lesson is based on a real primary source written in this later form of the language. These include legal documents, historical narratives, and legends derived from sacred history. The last third consists of readings in earlier Chaghatay narrative sources, including the Baburnama, Navaʾi, and Abu ‘l-Ghazi, and some more modern manuscripts typical of what one may find in an archive. Each lesson includes relevant glosses and grammar. Throughout I have emphasized the need to read Chaghatay manuscripts, rather than type- script editions. The student’s goal is to be ready to parse a previously unstudied text without reference to another scholar’s own interpretation. Many archives where I have worked do not permit taking photographs of manuscripts, and so it is necessary to transcribe them on the spot. The discussions of common variants of letterforms and the constant juxtaposition of original texts with transliterations from chapter 10 onward are meant to help the student build this skill. These manuscript selections are adapted mainly from sources available in the libraries of Lund University and Uppsala University in Sweden. The staffs of both libraries have invested great effort in making their collections as freely available to the public as possible. In a time when the archives of Xinjiang are almost entirely closed to research, and those in Russia and Central Asia require at least a long journey to access, these institutions have put large parts of their collections online. I am also profoundly grateful to the E. J. W. Gibb Memorial Trust, viii Introduction which has permitted me to reproduce images of the Hyderabad manuscript of the Baburnama from Annette Beveridge’s 1905 edition. Thanks to them, students will encounter a range of hands. This textbook differs from the available grammars of Chaghatay in its tone and style, which is meant to be clear and inviting. I have made the grammar explanations as simple as possible, and they are not exhaustive. That is, we may learn one use of a suffix in a given lesson, and then study further uses in another. My goal has been to introduce the most common forms and some of the subtleties of their usage, while rarer constructions may be left to reference grammars or, one hopes, a future intermediate textbook. Moreover, I have avoided detailed linguistic explo- rations in favor of clear examples explained in plain language. Verse has been excluded from this introductory textbook mainly because, in order to read Chaghatay poetry well, it is best to become familiar with Persian poetry first. I have been fortunate to learn this language from two skilled teachers. I have endeavored to translate what I learned from these two masters, as it is recorded in years of notebooks and marginal scribblings, into an accessible set of progressive lessons in the Chaghatay language. All errors are entirely my own. Yet there were a few more trying experiences in learning Chaghatay that I hope to spare the learner by producing this book. Perhaps the most time-consuming aspect of learning to read Chaghatay is the endless dictionary work. There is no significant dictionary of Chaghatay in English. For this reason, it has always been necessary to learn Russian, German, or French in order to access the glossaries composed in those languages. Alternatively, one can muddle through with an Ottoman dictionary and a Persian dictionary, supplemented by an extensive working knowledge of Uyghur or Uzbek. I recall countless hours sitting around with my com- rades in one library or another, passing around a stack of dictionaries and trying to guess which of the twelve definitions of a word listed in Steingass’s Persian-English Dictionary was the right one. Learning the meaning of odd, archaic Turkic words was an even more circuitous process. This book intends to take the lexicographical guesswork out of learning Chaghatay, replace it with training in common vocabulary, and help the student focus on studying grammar. As for that working knowledge of Uyghur or Uzbek: Experience indicates that it is indeed a good idea to learn both Chaghatay and a modern Turkic language. Studying one will strengthen your knowledge of the other. I recommend Modern Uyghur, as its orthography, phonology, morphology, and vocabulary are closer to what you will encounter in Chaghatay. Nevertheless, I do not believe that such study should be a prerequisite. Chaghatay grammar is not overly dif- ficult, certainly not for anyone who has studied a reading language before. As for the extreme frequency of Persian vocabulary in Chaghatay, I do not believe it is necessary first to be expert in Persian, although I would encourage studying the language. This book does not replace a good background in Persian, but it does help the learner acquire the vocabulary and intuitions necessary to parse a Turkic sentence with Persian words and phrases in it. My experiments with the lessons herein demonstrate that students with no background in Turkic or Persian are indeed capable of learning to read narratives and documents in Cha- ghatay. It is based on lessons produced for a class I taught at Harvard University in spring 2016, “Introduction to Chaghatay,” and for experimental reading lessons conducted with colleagues beginning in 2014. Students have ranged from those with no background in Turkic to advanced students of Uyghur and Kazakh. Some were familiar with Arabo-Persian script beforehand, and others not. Each learned from these lessons. I am confident that the progression of grammar and vocabulary presented herein can help a student progress from no knowledge of Chaghatay to a reasonably firm reading knowledge in one semester. This book aims to satisfy the needs of a new generation of scholars of Central Asia. Since the end of the Cold War, interest in this region has increased markedly in the Anglophone Introduction ix world, and there are increasing opportunities for undergraduates and advanced specialists alike to study its history and literature. Scholars of Central Asian history and literature have long looked for ways to increase interest in the field, but students of Central Asia have sometimes been frustrated in their efforts to study the region’s historical record as it existed before print and communism. At the same time, increasing interest in Xinjiang or Eastern Turkestan means that a higher number of China historians are engaging with Chaghatay sources, or wish to but cannot. Unfortunately, the present state of learning and reference materials for Chaghatay in Eng- lish imposes a significant intellectual, temporal, and financial burden on the student. To my knowledge, no textbook for learning the language has ever been published in English, with the exception of Gustaf Raquette’s Eastern Turki Grammar, which was focused specifically on the language of Kashgaria in the early twentieth century. Raquette’s work was, neverthe- less, systematic, and this textbook owes a great debt to it—the first several lessons are based closely on Raquette’s Grammar. The same can be said of the available reference materials: János Eckmann’s manual and András Bodrogligeti’s grammar are critical tools for the student of Central Asian history and literature, and neither can be dispensed with. Nevertheless, they are expensive, unwieldy for the nonspecialist, and transliterate Chaghatay into a Latin script one would never encounter in an original text. Moreover, as manuals rather than textbooks, they spend little time discussing fundamental points of grammar, such as the formation of interroga- tive sentences, in any detail. Therefore, I have written this Introduction to Chaghatay in order to serve the needs of stu- dents who are interested in Central Asian history and literature and wish to begin reading Cha- ghatay sources as quickly as possible. It is far from perfect. Yet I hope it will embolden learners to study the language and encourage those of us who can already read it to instruct others.
Some Common Reference Works and Tools for Studying and Reading Chaghatay András J. E. Bodrogligeti, A Grammar of Chagatay (München: Lincom Europa, 2001). Bodrogligeti’s project was rooted in the methodologies of linguistic documentation, and as such his grammar draws on a much broader range of sources than does Eckmann’s below. Gerard Clauson, An Etymological Dictionary of Pre-Thirteenth-Century Turkish (Oxford: Clarendon Press, 1972). A last resort for most people, but very useful for finding obscure Turkic words. It uses an idiosyncratic system to organize words by sets of consonants. Pavet de Courteille, Dictionnarie Turk-Oriental, destiné principlemente à faciliter la lecture des ouvrages de Bâber, d’Aboul-Gâzi et de Mir-Ali-Chir-Nevâï (Paris: L’imprimerie imperiale, 1870). A Chaghatay- French glossary for the Baburnama and ʿAli Sher Navaʾi’s works. János Eckmann, Chagatay Manual (The Hague: Mouton & Co., 1966). This entire textbook has been checked against Eckmann’s work. Eckmann Manual is indispensable, but it is based largely on poetic sources and some “classical” prose. H. F. Hofman, Bio-bibliographical Survey of Turkish Literature (Leiden: Brill, 1969). One of the great delights of reading Chaghatay sources is getting to look them up in Hofman’s insightful, comprehen- sive, and stylistically idiosyncratic guide to literature in Eastern Turkic. Chapter 12 of this book offers some discussion of how to use it. Gunnar Jarring, An Eastern Turki-English Dialect Dictionary, Lunds universitets årsskrift 56:4 (Lund: C. W. K. Gleerup, 1964). A glossary for Jarring’s published texts, 1929–1935, so focused on the specifics of vernacular written Chaghatay in southern Xinjiang. Gustaf Raquette, Eastern Turki Grammar: Practical and Theoretical with Vocabulary, Volumes 1–3 (Ber- lin: Reichsdruckerei, 1912–1914). Gradual introduction to the spoken and written language of Kashgar in the early twentieth century, with a lengthy glossary in the third volume. Includes useful ethnographic detail. x Introduction V. V. Radlov, Versuch eines Wörterbuches der Türk-Dialekte (‘s Gravenhage: Mouton, 1960), 4 vols. Col- lects vocabulary from across all Turkic languages. This is useful for finding colloquial Turkic words— for example, a mystery word in a legal document might be Kazakh in origin. Definitions are given in Russian and German. J. W. Redhouse, M.R.A.S, Redhouse’s Turkish Dictionary. Whatever edition of this classic dictionary you find, make sure it is the one in Ottoman, not in modern Turkish. The inventory of common Arabic and Persian words in Chaghatay is similar to that in Ottoman, and so is the semantic range of a given word, so it is often more convenient to look them up in Redhouse rather than go straight to a Persian dictionary. Francis Joseph Steingass, A Comprehensive Persian-English Dictionary (New Delhi: Cosmo Publica- tions, 1977). This venerable dictionary may provide too many definitions, but one of them will probably be the right one. A searchable version of Steingass is also available online. Ármin Vámbéry, Ćagataische Sprachstudien, enthaltend grammatikalischen Umriss, Chrestomathie, und Wörterbuch der ćagataischen Sprache (Amsterdam: Philo Press, 1975). A collection of texts in various genres with glossaries in German. Very useful reading practice. How to Read the Alphabet
NB: If you already know Persian, Arabic, Urdu, or another language written in Arabo-Persian script, you will only need to skim this section. Otherwise, please consider this a guide. Also, this chapter uses square brackets [] to indicate sounds and sharp brackets < > to indicate letters. Chaghatay is written in the Arabo-Persian alphabet. This alphabet was first used to write Arabic, and it represented the unique sounds of Arabic. Like many other writing systems, the Arabic alphabet is an abjad—it does not write out short vowels! This idea may seem daunting, but picture it this way: You cn stll fgure out wht ths sys, evn wthout th shrt vwls. To help clarify pronunciations, the Arabic alphabet gained a set of small diacritical marks that indicated those short vowels, kind of like this: You cᵃn stᵎll fᵎgure out whᵃt thᵎs sᵃys, evᵉn wᵎthout thᵉ shᵒrt vᵒwᵉls. The Arabic alphabet was soon adapted for writing Persian (or Farsi), which is a very different -a phar ,ط <’language. Some of the sounds of Arabic—like [ṭ], represented by the letter <ṭā yngealized “t” sound—did not appear in Persian. However, Persian writing kept these letters for writing Arabic words. They could also be used to write similar sounds. For example, <ṭā’> could both be pronounced the same way. At the same time, Persian had several ت
Some Preliminaries Arabo-Persian script is always joined up, like writing in cursive in English. However, some letters do not connect.
.does not و All of these letters join up ...... but the letter
توغلوق < ت و غ ل و ق شکنت < ش ک ن ت
Arabo-Persian writing goes from right to left. First write the line, then add the dots, slashes, and other diacritics.
Step Two: Add the dots Step One: Just the line, right-to-left
ٯىلعاىل قيلغاىل
Each letter changes form depending on its position. That is, each time you write a letter, context dictates that you write one of up to four variations. Most letters have four variations:
• Initial: Most of the time, letters connect to each other. That means that the first letter of a word, the initial letter, must have a shape that allows it to connect to the following letter. • Medial: The medial form is for letters that connect on both sides. Usually this is a shorter, smaller version of the letter. • Final: The last letter of a word. It is often connected to the preceding letter, but it does not connect to anything after it. The final version of a letter is often longer or fuller than the initial or medial versions. • Isolated: Sometimes a letter does not connect to any others. It is written out in full. How to Read the Alphabet xiii This is a connecting letter. Notice how the highlighted letter connects .ب Let’s look at the letter to the letters around it:
باسما يبدو کتيب حساب Isolated Final Medial Initial
takes slightly different forms depending on its place in the ب In this example, the letter ? ب sentence. I have highlighted each example to make it clearer. How can you tell the letter is Look for a single “dot” below and either an empty “bowl” or a single “tooth” above. Not every letter has all four forms. These are half-connecting letters. After one of these let- ters, the next letter will be in its “initial” form (if it connects to the left) or its “isolated” form :r> as an example> ر if it does not). Let’s take)
رسمالرى پرادو يکت� کوروب Isolated Final Medial Initial
Alphabet Guide, Step by Step The forms of the letters we learn here are the ones you will see most frequently. They are pro- vided with illustrations from different manuscript sources dating from the 1710s through the 1940s. There are some examples of common variations. Later lessons will explore these varia- tions more thoroughly. The letters are grouped according to their shapes. Many letters in Arabo-Persian writing have the same basic forms, but they can be distinguished by the number of dots written around them. Grouping the letters like this will help you differentiate similar letters visually. Some notes on how the letters are written are included. The goal of these examples is not to teach you how to write, but to help you read. Sometimes you will encounter a manuscript where the letters have been copied unclearly but knowing how the scribe made their letters will be useful for figuring out which is which.
ب پ ت ث b, p, t, s̱ These first four letters all have the same basic shape, but they have different numbers of dots depending on which sound they represent. first. For the isolated form, one writes the curved line, and then ب Let’s take the example of the dot:
Step Two: Write the dot. Step One: Write the line from right to left . . . xiv How to Read the Alphabet The medial form is written in the same order: first the “tooth,” and then the dot:
Step Two: Write the dot. Step One: Write the line from right to left . . .
In exactly the same way, we would write the initial and final forms by writing the line first, and then adding the dot.
Final Medial Initial Isolated Sound Description ”!b voiced [b], as in “a bear ب ﺑ ـبـ ـب p voiceless, unaspirated [p], as in “apple” ب ب رە قبا قيليب
p voiceless, unaspirated ”p], as in “apple] پ ﭘ ـپـ ـپ پ پا ٔىتپا قيليپ
t voiceless, unaspirated [t], ”as in “butler ت ﺗ ـتـ ـت ت توغلوق نتاق شکنت
s English s as in simper; in Arabic, th as in) ث ﺛ ـثـ ـث “through”) دثە مثل عث
:
پ Notes on
• This letter is fairly uncommon in written Chaghatay. Most of these examples are from a very late 1950s manuscript. How to Read the Alphabet xv .ب The sound [p] is often represented by the letter • -f>. In these cases, it will be transliter> ف The sound [p] is often represented by the letter • ated in this book as
ن n looks very much like the letters above, but it has some subtle differences. Compared to ن Final Medial Initial Isolated Sound Description n English n ن ﻧ ـنـ ـن خان نجات شکنت يدين يشان ج، چ، ح، ḫخ ,j, č, ḥ : Step Two: Write the dot. Step One: Write the line from left to right, and then down and over . . . : Step Two: Write the dot. Step One: Write the line from left to right, and then right to left . . . xvi How to Read the Alphabet : Step Two: Write the dot. Step One: Continue the line from right to left, angle back left to right, and then right to left . . . Final Medial Initial Isolated Sound Description j or č voiced j as in “Uh, ,Jim”; voiceless ج ﺟ ـجـ ﺞ unaspirated ch as in “much” ج جمع غجە صج č voiceless, unaspirated ch as چ ﭼ ـچـ ﭻ in “much” اوچ چهار کچە هچ ḥ breathy English h ح ﺣ ـحـ ﺢ ح حا مصلحت لح ”ḫ ch in “Bach خ ﺧ ـخـ ﺦ د وزخ خان تبخ� شيخ How to Read the Alphabet xvii Notes: č> itself> چ j>. The letter> ج č>: The sound [č] is often represented instead by the letter> چ is not very common. .underneath to distinguish it ء has no dots, so it is often marked with a ح : (alef) ا a a> is a> ا .This letter is one of three long vowels in Chaghatay. We will see the others below half-connecting letter—it connects to the previous letter (to the right), but not to the next letter (to the left). a> serves two functions. First, it indicates an [a, ä] sound. In the middle of a> ا ,Actually .[jāb] جاب ,[tā] تا ,a> usually means a long [ā], for example> ا word, the letter .a> is used before of another vowel at the beginning of a word> ا ,Just as often, however , Final/Medial Initial/Isolated Sound Description a ah ä a as in cat ا ، آ ا ـا ā long ah الد آلما تا ل l l>. This is because both of them> ل a> and> ا Many students have difficulty differentiating l], however, connects both] ل .are tall, upright letters formed mainly by writing a single stroke کلد kad] with] کاد a> is a half-connecting letter. Contrast> ا to the right and to the left, while [kalad] xviii How to Read the Alphabet Final Medial Initial Isolated Sound Description l English l ل ﻟ ـلـ ـل ل ل وغ کلد ظل :la] is very common. The letters are written together thus] ال The combination la / lā English la ال ال الر يال ,al- often assimilates to the sound that follows it. So ال- Note: In Arabic words, the prefix .al-ṣādiq is pronounced aṣ-ṣādiq الصادق al-dī n is actually pronounced ad-dī n, while الدين ث ت د ذ ر ز س ش ص ض ط :al- is followed by these letters ال- This happens only when s̱ , t, d, ź, r, z, s, š, ṣ, ż, t, ẓ, n>—all of which sounds are formed in the same place as> ظ ن .[l] ل the Abū ابو الغازى ,a> is often dropped when it follows a vowel. So> ا In this same prefix, the al-ǧāzī is pronounced Abū ‘l-ǧāzī , and so on. د، ذ، ر، ز، ژ، وd, ź, r, z, ž, w All of the letters in this group are “half-connecting” letters. This means that they connect to the letter that precedes them—to their right—but do not connect to the letter that follows them—to their left. w> has a loop at the> و ,are often written very, very similarly. Ideally و and ,د, ر The letters r> should be rounded. Not all of these rules will be> د .r> should be long and skinny> ر .top followed in practice. To distinguish them in a manuscript source, look for three things: will د d> connects to the previous letter, there will be a short “tooth.” Then the> د Where .1 .<ź> ذ be written in a downward direction: The same is true for r> connects to the previous letter, there will be no such tooth. Instead, you will> ر Where .2 . الدوق يت�ا As a diagnostic, it is good to scan the first page of any new manuscript for each of these letters -w>. This will help you “calibrate” yourself and antici> و , Final/Medial Initial/Isolated Sound Description ”d voiced d as in “made it د ـد مقصود کلد ź English z; (in Arabic, th (”as in “bother ذ ـذ ذو مذکور r trilled or tapped r ر ـر الر کر z* English z ز ـز ز ز ع زم يس� ”ž* zh: French j as in “je suis ژ ـژ xx How to Read the Alphabet Final/Medial Initial/Isolated Sound Description w English v و ـو u English “oo” o English “oh” ü Similar to the u in beauty; see notes below ö Similar to yr in “Myrtle”; see notes below ū Long “oo” sound فزو توغلوق . س، ش s, š š> are simply variations on each other—one has no dots, the other> ش s> and> س The letters has three. How to Read the Alphabet xxi Final Medial Initial Isolated Sound Description s English voiceless ”s as in “simper س ﺳ ـسـ ـس الس ي زس� بولسا يونس š English sh as in ”shower“ ش ﺷ ـشـ ـش ش شهر فشتە يش As you can see, these letters are often written without their three “teeth,” but in a straight line instead. .s> is often written with a small teardrop shape underneath it> س š> are often written together in a cluster or triangle shape. Alternatively, the> ش The dots of bottom two dots of the triangle can be written in a short line with the third dot on top. ص، ض، ط، ẓ ظ,ṣ, ż, ṭ All of these letters represent Arabic sounds that are not found in Chaghatay. They are pro- z>, and> ز , Step Two: Write the dot. Step One: Write the line from left to right, and then down and over . . . xxii How to Read the Alphabet When the connecting forms are written, they do not continue directly from the right. Instead, ح the scribe picks up the pen and then writes the rounded part from left to right. Look at where :حضار in ض meets In many manuscripts, however, the scribe crosses the line underneath the letter and makes a closed loop instead. ẓ> is a single stroke, written from top to bottom. See the> ظ t> and> ط The upright part of :[ḫat] خط example of Step Two: Write the upright stroke along with Step One: Write the line from left to right, and the dots. then down and over . . . :Muṣṭafà is written here فمصط� You can see this clearly from how Final Medial Initial Isolated Sound Description ṣ English s as in ,simper”; (in Arabic“ ص ﺻ ـصـ ـص a pharyngealized s) خالص صال مقصود جص ż English z; (in Arabic, ;a pharyngealized d ض ﺿ ـضـ ـض in Persian, z) ض ضا فضل قض How to Read the Alphabet xxiii Final Medial Initial Isolated Sound Description t English voiceless, ;unaspirated t ط ﻃ ـطـ ـط (in Arabic, a pharyngealized t) ط وطن بطە واسط ẓ English z; (in Arabic, (a pharyngealized z ظ ﻇ ـظـ ـظ ظ ظل العظيم حافظ ع، غ، ف، qق ,ʿ, ǧ, f/ṗ Final Medial Initial Isolated Sound Description ʿ a glottal stop, as before an English word beginning ع ﻋ ـعـ ـع with a vowel; (in Arabic, a guttural pharyngeal fricative called ʿayn) ع ع زم معر جمع ǧ gh: a uvular fricative, like a growl in the throat; similar غ ﻏ ـغـ ـغ to French r as in “Renoir” xxiv How to Read the Alphabet Final Medial Initial Isolated Sound Description اولوغ توغلوق قيلغاىل ليغ f English f ف ﻓ ـفـ ـف ṗ Commonly, a voiceless, unaspirated p ف فزو عفو کشف q a uvular stop, like a k formed around the uvula ق ﻗ ـقـ ـق ق قيليب مقصود تعلق ʿ> marks the voiced pharyngeal fricative ʿayn in Arabic. It has no clear> ع ʿ>: This letter> ع equivalent in Chaghatay pronunciation. is often used to represent the sound [p]. In these instances, the letter is ف : ک، گ، نک k, g, ŋ k>. Feel where you make a “k” sound: it’s in the middle> ک All of these letters are variants of .ŋ> are made in the same place> نک g> and> گ .of the roof of your mouth .k> is actually written with two strokes: first the base, and then the top stroke> ک The letter Step Two: Add the top stroke along with any Step One: First write the bottom part . . . dots in the word. How to Read the Alphabet xxv Final Medial Initial Isolated Sound Description k voiceless, unaspirated ک / ﻙ ﮐ ـکـ ـک ﻚ [k] g voiced [g] as in English eggs. ک ك ک کلد يکا بيک g voiced [g] as in English گ ﮔ ـگـ ـگ eggs. گ گف ين� ليگ ŋ ng as in ”,sing“ نک نکـ ـنکـ ـنک but never with a g following; like English “singer” نک نيونک� منکا نينک k> is very common, especially at the end of words, and so it is often> ک k>: The letter> ک written in a hurried or abbreviated way: You can see how the first part was written on the bottom. The scribe then drew their pen upward and then down for the top stroke. instead. Another ک g>: This letter is fairly rare in manuscripts until late. Scribes used> گ .ﮚ g> is> گ variation of Final Medial Initial Isolated Sound Description m English m م ﻣ ـمـ ـم ع زم من طمع يم ەh, at, ä Final Medial Initial Isolated Sound Description h English h ە هـ / ﮨ � / ـ�ـ ـه ە هنک ﮨر بها يغە Note the small teardrop shape underneath none at ة ـﺔ / ۃ الصلوة none none none ä, a The letter form is the same as ە ـه none ,has a number of different uses, which can be very confusing. In Arabic ە The basic letter form when it acts ە this letter was basically a [h] sound. The forms you see in the first line show How to Read the Alphabet xxvii like a consonant [h]: it changes shape depending on its position and connects to either side. Fortunately, this form is actually relatively uncommon in Chaghatay, and it is graphically very distinct. -with two dots) indicates a final [t]. This has to do with Ara) ة ,At the end of an Arabic word When .ە bic grammar. Simply put, some words end with a soft [h] sound, which is shown with grammatical endings are added to the word, this sound can then be pronounced as [t], written .This is called tā’ marbuta .ة with two dots as came to be used for an [a] sound at the end of a word. Chaghatay uses ە In Persian, this final is almost ە [is pronounced [ǧa], not [ǧah]. While [a, ä غە ,it for the same purpose. For example always “word-final” in Chaghatay, occurring at the end of a world, there are some exceptions ”.Bäjin “Beijing بەج ي ن� ,where it is used in the middle of a word, for example ى y/i/e b p t s̱ >. In many> ب پ ت ث—y> is written similarly to the first group of letters> ى The letter -but with two dots instead of one. The difference is in the final and iso ,ب ways, it looks like a lated forms, which are shaped differently. In Chaghatay, the final and isolated forms generally have no dots. Final Medial Initial Isolated Sound Description y English y ى/ي ﻳ ـیـ / ﯽ ”i English ih as in “mixer ﮯ ī English ee as in “meany” e English eh as in “met” ä English a as in “cat” ن ى يال ي زس� قيليب � none à English ah, called alef ٰ maksura; only found at the ﯽ end of certain Arabic words none ٰى none usually [y] or [i], represents the sound [a] at the end of certain Arabic words, for ,ى à>: This> ى ʿĪsà “Jesus.” In these cases, it is transliterated as [à] to عيىس Mūsà “Moses” or موىس ,example .a] above it] ا à> is sometimes marked with a small> ى .make the distinction clear xxviii How to Read the Alphabet ء Hamza Final Medial Initial Isolated Sound Description ʾ a glottal stop, or brief hiatus of sound ء ء ء ء ٔ بهاء ٔاىيل ٔمسىلە سايە ʾ>: This is called the hamza. It usually represents a glottal stop. To make a glottal stop, say> ء these words in a stereotypical Cockney English accent: “bottle” (boh-’oo) or “city” (sih-’ee). Or, try making the sound of a petulant child saying “no it isn’t”: “nuh-uh!” The glottal stop is that hiatus of sound in between the vowels. The hamza appears in limited contexts inٔ Chaghatay, and when it does, it is often placed in taʾmī l, for example, often has its hamza on top of تاميل unexpected locations. The Arabic word ,تاميل or leave out the hamza entirely ,تاءميل In Chaghatay, however, a scribe might write .ا the .taʿmī l تعميل or mistake the glottal stop for a pharyngeal fricative The hamza can also appear at the end of a word, if that word ends in a vowel. This indicates the addition of an ezafe (10.3) linking two words together. Diacritics Rarely, a scribe is kind enough to mark the short vowels with Arabic diacritics. These little marks go above or below the consonant they follow. (Note that Chaghatay does not use the full range invented for Arabic, except when a special word or passage is actually in Arabic!) Sound Name Examples َ َ َ َ َ aš اش wä و šahr شهر qand قند män من a, ä maddah َ َ َ tī tay تیىط dawlat دولت َ ض qāżī ق ِا� it ِات mehr ِمهر i, e kasra ُ ُ ُ ُ ṗüt فت boy ب� but بت qul قل u, o, ü damma Other diacritics: َ ْ َ َ jamʿah ج ْم َعه qalam قل ْم no vowel) sukun) ُ ّ ّ َ ّ qubba ق َّبه näččä نچه kätti تك� ḥadd حد double consonants, often šadda) combined with vowels) ً ً nisbatan ﻧﺴﺒﺔ mas̲ alan مثال n (an adverbial ending) fatḥatan- How to Read the Alphabet xxix Examples: ُ ْ ُ ّ دلد ْل يتيالر ُب ُزروکوار buzrukwār yättilar duldul َ َ ً َ ْ َ َ َ ْ جبال زمزمە شه ِر sahri zamzama jabalan Common Combinations Allah is written in a special way in Arabic, Persian, and therefore also in ەللا The name of God Chaghatay. ەللا ەللا Because of the grammar of Chaghatay, certain other letter combinations are very, very com- mon. Scribes often abbreviate these letter combinations or write them in a way that may be difficult to understand at first. Here are some of the most common ones: کلکان کان xxx How to Read the Alphabet The suffix -gän/-kän marks the Past Participle (8.4.1). نينک نينک نينک The suffix -niŋ marks the genitive case (3.3.5). ليک The suffix -lik has a number of uses (7.6). Special Rules about Joining Letters Together The general rule of writing is that every letter of a word that can be joined to its adjacent letters should be joined. Of course, there are exceptions: pronounced as [a] (transliterated as <à>). This should not be ﯽ Some Arabic words end in a .1 .hūdā-ye taʿālàğä خودای تعایلﻏﻪ ,joined to anything that follows it, for example .qulluq قوللوق ,s should not be joined to each other, for example ل Two adjacent .2 represents a vowel [a] or [ä], it is not joined to any following letter, for ە/ـه When the letter .3 .dī wānagä دیواﻧﻪﮐﻪ ,example can only join to the following letter if ە/ـه ,[represents a consonant [h ە/ـه When the letter .4 .gunāhkār كناەكار gunāhimiz, but ی زكناهیم� ,that letter is a vowel, for example 5. Suffixes are often written separately from their stem words, but it is difficult to predict when. Suffixes attached to nouns are more frequently separate, while those attached to verbs are generally joined. In short, it is difficult to know how a scribe will write a word. Fortunately, there is almost always a small but clear gap between one word and the next. Vowels: Length and Harmony Chaghatay’s vowels—a, ä, i, u, o, ü,, ö and e—can all be represented through the use of full letters. :a] always precedes any vowel. Thus] ا At the beginning of a word, the letter How to Read the Alphabet xxxi او ای آ or ا a i, e u, o, ü, ö In Turkic words, we need to mark whether or not the vowel is front (ä, ü, ö) or back (a, u, o). “Back” vowels are made with the back of the mouth open: a sounds like English “ah,” u like English “oo,” and o like English “oh.” “Front” vowels are made in the front of the mouth: ä sounds like the [a] in “cat.” ü sounds like the vowel at the end of “eww.” To approximate it, say “eee,” then draw your lips together into the shape of an “oo.” ö is difficult to describe in text, but in a pinch, you can use the vowel in “fern.” A closer approximation: say “ohhhh,” then stick your lips out while moving the front part of your tongue forward. You can determine if a vowel is “front” or “back” from a dictionary. It is not necessarily the case that certain consonants mark a vowel as “front” or “back.” توف كیم ایت بار كوپ تام tam köp bar it kim toṗ اولوب بلوت كاشغر قول ایكك اتا ata ikki qol Kašǧär bulut ölüp Turkic words do not natively possess a contrast in length; that is, there is no distinction between [a] and [ā]. Therefore, we generally assume that any vowels are “short” and transliter- .ayaǧ, not ayāǧ اياغ ,ate them as such, for example In this textbook, I have preserved the vowel length distinctions in Arabic and Persian words, since these distinctions are meaningful in those languages, and Central Asian writers were likely to be aware of them. Chaghatay Phonology Just what were the vowels in Chaghatay, anyway? In all honesty, it is not critical for you to mas- ter the subtleties of Chaghatay phonology. This is, after all, a reading language. Nevertheless, if you are curious or object to the conventions used in this book, read on. Some students may be familiar with the vowel harmony system of Turkish. Turkish presents a neat contrast between “front” and “back” vowels: Front e i ö ü Back a ı o u In any given word in Turkish, one is taught, all of the vowels must be from the “front” row or the “back” row. That means that all of the vowel sounds in a word will be made in roughly the same place, for example, dönecek versus donacak. xxxii How to Read the Alphabet For some time, scholars assumed that Chaghatay had a similar vowel harmony system, with only a small difference in how we transcribed it:1 Front ä i ö ü e Back a ï o u There are two odd things about this system: first, we cannot actually tell from the way Cha- ghatay is written whether or not there was a difference between front [i] and back [ï ]. Second, it contains a “neutral” vowel [e] that can be either front or back. Eckmann noted that [e] only appeared as the first vowel in a word. In similar Turkic vowel systems, we find that [e] appears only in the first syllable of a word, and that there is no clear contrast between [ï ] and [i]. I will spare you the details, but given that [ï ] and [i] are written the same way, we can understand the Chaghatay vowel system like this: Front ä ö ü i, e Back a o u For these reasons, this textbook transliterates all [i] sounds as [i]. At the very least, getting rid of the written distinction between [i] and [ï ] will help us focus on learning the language instead of puzzling through the phonology. Learning and Practicing the Alphabet The best way to learn the alphabet is to use it. To start, work on transliterating the Arabo-Persian alphabet to the Latin alphabet and vice versa. Exercise 1: Transliterate from Arabo-Persian to Latin Alphabet All of the vowels are written out. Don’t worry about getting the quality of the vowels just right! Tip: Try sounding the words out loud. .1 بو .2 چاغ .3 قات .4 توپ .5 ظالیم .6 چاغاتاى 1 Eckmann, Chagatay Manual, 27. How to Read the Alphabet xxxiii .7 چینكگیس .8 خان .9 اورفا .10 بەج ی ن� .11 روح .12 قومول .13 طورفان .14 چاوروم� .15 غولجه Exercise 2: Transliterate from Arabo-Persian to Latin Alphabet Some of the vowels are written out, others are not. Don’t worry about getting the quality of the vowels just right! .1 َبال ُ ْ .2 قت 3. ِپر َ .4 كاشغر ُ ُ .5 استون آرتچ ُ َ .6 خقند ْ .7 ِكتاب َ .8 ق ْو ْم َ .9 ك ُنسو َ ْ .10 لن ُجو .11 َ ْ ب� .12 ُب ُلبل .13 ُباو چر� ُ .14 َم ذک ورە ُ َ .15 خ ت نْ� xxxiv How to Read the Alphabet Exercise 3: Transliterate Latin to Arabo-Persian Alphabet at 1. bowa 2. čay 3. ikki 4. müšük 5. ǧam 6. tola 7. tilla 8. balalar 9. šāŋyū 10. kelämän 11. baradur 12. butḫāna 13. ṗočta 14. rassām 15. Chapter 1 Basic Word Order and Copular Sentences 1.1 Introduction The simplest sentences in a Chaghatay text tell you “X is Y.” These indicate that thing X has the quality of Y, as in “tea is tasty,” or that thing A is equivalent to thing B, as in “pepper is medicine.” We could also express the contrary: “tea is not tasty,” “pepper is not medicine.” You could do the same in the plural, although we aren’t going to study that just yet: “cows are pretty.” Once we have learned this simple sentence, it will be easy to add more adjectives to the things and describe them vividly. We will learn that “green tea is expensive” or that “black pep- per is not good medicine,” and that many people think “red meat is tasty.” 1.2 Word Order Chaghatay, like all other Turkic languages, puts the verb at the end of the sentence. Where in English we say “The cat is pretty,” in Chaghatay, they say, “The cat pretty is.” In English, we say that “Johan went to the store”; in Chaghatay, they say, “Johan to the store went.” This is called SOV word order: Subject-Object-Verb. The subject goes at the start of the sentence, and the corresponding verb at the end. If there is an object, it goes in the middle. Of course, it’s going to get more complicated later on, but this is the basic rule. 1.3 Copular Sentences: X Is Y. B Is Not C dur دور 1.3.1 ”.is/are“ دور The Chaghatay verb for “to be”—which goes at the end of the sentence—is dur The formula is: X Y dur. “X is Y.” dur is attached to the final word of the sentence, like a suffix. However, as you will see دور in the examples that follow, it is often written without connecting it to that word. توز اچ یقدور قند اقدور موز قاتیقدور muz qattiq dur qand aq dur tuz aččiq dur (The) ice is hard. (The) sugar is white. (The) salt is bitter. 2 Basic Word Order and Copular Sentences ّ چای ایسیقدور قند یش� یندور موز ساوقدور muz sawuq dur qand širin dur čay issiq dur (The) ice is cold. (The) sugar is sweet. (The) tea is hot. نان و سوت آرزاندور قند و چای قیمتدور چای تاتلیقدور čay tatliq dur qand wä čay qimmät dur nan wä süt ärzan dur (The) tea is tasty. (The) sugar and tea are expensive. (The) bread and milk are cheap. قتق اق سوتدور شورپا کوشت و توزدور ميوە قنددور mewä qand dur sorpa göst wä tuz dur qetiq aq süt dur (The) fruit is sugar. (The) soup is meat and salt. (The) yogurt is white milk. As you can see, dur can be used where X is a noun and Y is either a noun or an adjective. In this case, the adjectives are called “predicate adjectives.” You can also tell that there is no word for “the”—the definite article—in Chaghatay. We will see one way of expressing “the” in 3.3.4, but it will apply only under certain circumstances. emäs ايماس 1.3.2 is not/are not.” Usually this appears“ (ایرماس or ermäs) ایماس The opposite of dur is emäs .emäs dur ایماس دور :alone, and sometimes in combination with dur dur: it goes at the end of the sentence. X Y emäs “X is دور works just like ایماس emäs not Y.” ّ توز یش�ین ایماس قند اچیق ایماسدور موز ایسیق ایماس muz issiq emäs qand aččiq emäs dur tuz širin emäs (The) ice is not hot. (The) sugar is not bitter. (The) salt is not sweet. چای ساوق ایماسدور قند آرزان ایماس موز تاتليق ایماسدور muz tatliq emäs dur qand ärzan emäs čay sawuq emäs dur (The) ice is not tasty. (The) sugar is not cheap. (The) tea is not cold. ز يق�يل کوشت اش ايماسدور شورپا کوشت و توز ايماسدور قند ميوە ايماس qand mewä emäs sorpa göst wä tuz dur qizil göt as emäsdur (The) sugar is not fruit. (The) soup is not meat and salt. (The) red meat is not rice. Basic Word Order and Copular Sentences 3 اش ساوق ایماس ايسيقدور مرچ قزل ايماس کوکدور دارو آرزان ايماس قيمتدور Dārū ärzan emäs, qimmät Murc qizil emäs, ok k dur. As sawuq emäs, issiq dur. dur! Medicine is not cheap, it is (The) pepper is not red, it is (The) food is not cold, it is hot. expensive! green. 1.4 Attributive Adjectives Sometimes we encounter an adjective as part of a “to be” phrase: süt aq dur “Milk is white.” Sometimes, however, it also modifies a noun directly after it: aq süt “white milk.” Then we can take this phrase and put it in a sentence: Aq süt tatliq dur. “The white milk is tasty.” or Aččiq dārū yaḫši dārū emäs. “Bitter medicine is not good medicine.” يش�ين قند ي زق�يل مرچ اق قتق aq qetiq qizil murc sirin qand white yogurt red pepper sweet sugar ّ ايسيق چاى تاتليقدور اق سوت ارزاندور ي زق�يل رن ک و اق رن ک qizil raŋ wä aq raŋ Aq süt ärzan dur. Issiq cay tatliq dur. red color and white color (The) white milk is cheap. (The) hot tea is tasty. اق قند و ق را چاى يخ شىس دارو ي زق�يل ميوە قيمت ايرماس ق را چاى و ک وک چاى ايماسدور يخ ش ىسدور Qara cay wä ok k cay yaḫsi Qizil mewä qimmät ermäs. Aq qand wä qara cay yaḫsi dārū dur. emäs dur. Black tea and green tea are (The) red fruit is not White sugar and black tea are not good. expensive. good medicine. Vocabulary Chaghatay Transliteration Definition nan N. bread نان tuz N. salt توز qand N. sugar قند čay N. tea چای 4 Basic Word Order and Copular Sentences Chaghatay Transliteration Definition muz N. ice موز süt N. milk سوت aš N. rice اش šorpa N. soup شوربا murč N. pepper ُمرچ göšt N. meat كوشت mewä N. fruit میوه tatliq Adj. tasty تاتلیق yaḫši Adj. good یخ شىس širin Adj. sweet یش�ین qara Adj. black ق را ”emäs V. “is/are not ایماس aq Adj. white اق qimmät Adj. expensive قیمت ärzan Adj. cheap ارزان/آرزان qattiq Adj. hard قاتیق aččiq Adj. bitter, spicy اچیق wä Conj. and و dārū N. medicine دارو räŋ N. color رن ک pul N. money ُپل qetiq N. yogurt قتق qizil Adj. red قزل ي ز)ق�يل) issiq Adj. hot ّایسیق sawuq Adj. cold ساوق yeŋi Adj. new ینك kök Adj. blue/green ک وک ”dur V. “is/are دور Basic Word Order and Copular Sentences 5 Exercises Exercise 1 Read, transliterate, and translate into English. There is no punctuation in Chaghatay, so you will have to figure out for yourself where each sentence begins and ends. .ايماس or دور Tip: You will have noticed that the sentences in this chapter tend to end in either موز ساوقدور قند يش� يندور چاى ّايس يقدور کوشت قزل ايماسدور مرچ تاتليقدور نان قيمت ايماسدور ياخ شىس چاى قيمتدور دارو ارزان ايماس چاى و شورپا ايسيقدور ميوە و موز اچيق ايرماس ينک قتق اق رنکدور قاتيق کوشت يخ شىس ايماس نان ُپ لدور ُپل يخ ش ىسدور قتق شورپا ايرماسدور ي زق�يل چاى و ميوە تاتليقدور موز ساوقدور ايسيق ايماس اش اقدور ي زق�يل ايماس توز قيمتدور آرزان ايماس نان و توز دارو ايماسدور اشدور يخ شىس قتق يش�ين ايماسدور اچ يقدور Exercise 2 Can you translate these phrases into Chaghatay? Salt is expensive. Tea is tasty. Meat and bread are good. Milk is not cheap. Ice is not hot. It is cold. The yogurt is bitter. Good yogurt is not sweet. Soup and pepper are good medicine. Chapter 2 Existence 2.1 Introduction We have learned “X is Y”; now we will learn “there exists X.” This point is often difficult for students to understand, so let us make the difference very Kok cay yaḫsidur “Green ک وک چاى يخ ش ىسدور clear. In chapter 1, we looked at sentences like tea is good.” This use of dur shows that (in one person’s opinion) green tea has the quality of ”.Buqa dost emäs “A bull is not a friend بوقا دوست ايماس being tasty. Similarly, we could read In this chapter, we will look instead at “there is X” and “there are Xs” in the sense of “there Čay bar “There is tea” tells us that we have tea, but it says چاى بار exists X.” A sentence like Čoŋ buqa bar “There is a big bull” simply چونک بوقا بار .nothing about the quality of that tea says that there is a large bull in the room, or in the field, or somewhere. ”wä “and و 2.2 -wä can be used to put two nouns together. It is only rarely used to join sen و The conjunction tences together. (We will learn how sentences are joined in 7.8.1.) اير و مظلوم کچيک خوراز و چونک اناک نان و چاى nan wä cay kicik ḫoraz wä coŋ inäk er wä maẓlūm bread and tea little rooster and big cow man and woman 2.3 Existence: There Is X. There Is No Y bar بار 2.3.1 bar “there is,” meaning بار ,Chaghatay indicates the existence of a thing with a special verb .bar dur باردور there exists.” Sometimes you will see the more emphatic“ ُ pul bar. Depending on context, we could interpret this پل بار Take, for example, the sentence “There is money.” “I have money.” “Money exists.” “There exists money.” قزل كوشت باردور آرزان دارو بار قتق بار qetiq bar ärzan dārū bar qizil gošt bardur There is yogurt. There is cheap medicine. There is red meat! Existence 7 ﮐﭽﯿﮏ بال باردور مظلوم ك شىس بار ﭼوﻧﮏ اينک بار Čoŋ inäk bar. Maẓlūm kiši bar. Kičik bala bardur. There is a large cow. There is a woman. There is a small child! قزل كوشت باردور ﭼوﻧﮏ بوقا و بر خوراز بار بر آدم بار bir ādam bar čoŋ buqa wä bir ḫoraz bar qizil gošt bardur Someone is there. There are a large bull and There is red meat! a rooster. yoq يوق 2.3.2 ”.yoq: “there is no” or “there exists not يوق The opposite is ُ ّایسیق سو یوقدور ینك ميوە یوق پل یوق Pul yoq. Yeŋi mewä yoq. Issiq su yoqdur. There is no money. There is no new fruit. There is no hot water! -emäs mean very different things. Students often get them confused. Con ايماس yoq and يوق trast these sentences: اوشبو اينک دوست ايماس چاى يش�ين ايماس کوشت يوق Göt yoq Čay sirin emäs. Usbu inäk dost emäs. There is no meat. The tea is not sweet. This cow here is not a friend. او اينکدە دوست يوق يش�ين چاى يوق ميوە کوشت ايماس Mewä göst emäs. Širin cay yoq. U inäkdä dost yoq. Fruit is not meat. There is no sweet tea. That cow has no friends (see 2.5). 2.4 Articles: This, That, The, One, Etc. There are a number of different articles in Chaghatay: this, that, the, one, etc. Again, there is no word that simply means “the.” We will look at expressing this “definite- ness” in 3.3.4. ;”sul “this شول ;”su “this شو ;”ul (or ol) “that اول ;”bu “this بو :For now, you can learn these ”.bir “one, a بر ;”usul “(just) that اوشول ;”usbu “(just) this اوشبو 8 Existence You will notice that many of these words have a similar general meaning in English. The dif- ferences between the different articles are subtle and not always clear. However, we can observe some general guidelines: bu: “this” in the more concrete sense, as when indicating an object near to oneself, for بو ”.(bu makiyan “this hen (here بو مکيان ,example -ul (or ol): “that” in the more concrete sense, as when indicating an object far from one اول ”.(ul kisi “that person (over there اول ک شىس ,self, for example (sul: “this” in the abstract sense, usually either (1) a concept or an idea or (2 شول su or شو something that the speaker has already been talking about. For example: بو اوىدور شول اويدە آدم بار Bu oydur. Šul oydä ādam bar. This is a house. In this (aforementioned) house, there is a man. usbu: “(just) this,” or “this in particular.” This points to a very specific thing, perhaps اوشبو usbu kitāb “this book (that you اوشبو کتاب ,one that is very close at hand, for example hold in your hands).” usul: “(just) that,” or “that in particular.” This points to the object of discourse, but اوشول usul bala “that child (of which اوشول بال ,one that is not close at hand, for example I speak).” بر ,bir: “one,” both as a number (“1”) and as an indefinite article (“a, an”), for example بر ”.bir jānwar “an animal جانور جانور ,If one of these words is missing before a noun, then that noun is indefinite, for example ”.bu jānwar “this animal بو جانور ”,bir jānwar “an animal بر جانور ”,jānwar “an animal (da/-dä (Part One- -دە Locative Case 2.5 da/-dä indicates where something is (or where an action takes- -دە The Locative Case suffix is -دە .-دا or -دە on the road.” It is written interchangeably as“ يولدە place), for example, yolda more common. We will return to the Locative Case in 3.3.1. For now, just accept that it is sometimes pro- nounced -da, and sometimes -dä. اوىدە for example, oydä süt yoq ,يوق and بار The Locative Case is often combined with There is no milk in the house.” This can also be used to express possession, for“ سوت يوق ”.the woman has a donkey“ مظلومدە ايشاک بار example, maẓlūmda isäk bar اوشول کتابدە بر اينک بار بو اويدە ک شىس يوق اوىدە بال بار Öydä bala bar. Bu oydä kisi yoq. Usul kitābda bir inäk bar. There is a child in the room. There is no one (no person) in There is a cow in this book. this house. Existence 9 شول مظلومدە بوقا يوق کوشت اوشول يردە يوق اول يردە اير ک شىس باردور Ul yärdä er kisi bardur. Göt usul yärdä yoq. Šul maẓlūmda buqa yoq. There are men at that place! There is no meat at that place. This woman (we mentioned) has no bull. 2.6 Subtleties of “There Is” and “There Is Not” vs. “X Is There” and “X Is Not There” yoq. If the sentence is focused يوق bar and بار If the sentence is focused on the place, it will use .emäs ايماس dur and دور on the thing or person that is or is not present, it will use That focus is usually expressed by which element comes first: the place or the person or thing. For example: توختە اويدە اول آدم و مظلوم ک شىس اوشبو يردەدور Ul ādam wä maẓlūm kisi usbu yärdädur. Toḫta oydä. That man and woman are in this place right here. Toḫta is in a (the) house. توختە بار بو جانور بوقادور شول بوقا اويدە ايماس Bu jānwar buqadur. Šul buqa oydä emäs. Toḫta bar. This animal is a bull. This bull is not in the Toḫta is around. house. توختە اوشبو کتابدە ايماس اوشبو کتابدە توختە يوق Usbu kitābda Toḫta yoq. Toḫta usbu kitābda emäs. There is no Toḫta in this book./ Toḫta is not in this book. Toḫta is not in this book. Vocabulary Chaghatay Transliteration Definition ”yoq V. “there is no یوق ul Art. that اول šu/šul Art. this شو/شول bir Num. 1 بر kiši N. person ك شىس dost N. friend دوست 10 Existence Chaghatay Transliteration Definition (erkäk Adj. male (person or animal ایرﮐﮏ er (kiši) N. man, husband ایر )ک شىس) jānwar N. animal جانور kičik Adj. small ﮐﭽﯿﮏ makiyan N. hen مكیان maẓlūm (kiši) N. woman مظلوم )ک شىس) kitāb N. book کتاب ”bar V. “there is بار bu Art. this بو ušbu Art. this اوشبو (tiši Adj. female (animal تی شىس ādam N. man, person آدم bala N. child بال buqa N. bull بوقا ḫorus/ḫoraz N. rooster خروس/خوراز inäk N. cow اينک čoŋ Adj. large ﭼوﻧﮏ öy N. house, room اوى yär N. place ير Toḫta PN. a man’s name توختە qozi N. lamb قوزى Exercises Exercise 1: Read, Transliterate, and Translate into English بر دوست بار اول اير ک ش ىسدور بر کچيک مکيان بار خروس چ ونکدور بر مظلوم ک ش ىسو بر بال بار ينک شوربا يوقدور ُپل باردور بر کچيک جانور بار اول تي ش ىسدور بو چونک جانور بار اول ايرککدور بر يخ شىس آدم بار اول آدم اير ک ش ىسدور رنک قزلدور ميوە يوق اوى اقدور شول اويدە بر آدم و بر مظلوم Existence 11 ک شىس بار اوشول مظلوم ک ش ىسدە بال يوق اويدا ّايسيق چاى و نان يوق شوربادا مرچ کوشت و اش بار اوشبو شوربا تاتليقدور اچيق ايماس شول کوشت اينک ايماس مکياندور توختە بو کتابدە ايماس توختە اول کتابدە باردور توختەدا مظلوم ک شىس بار اوشول مظلوم ک ش دەىس بر بال بار شول بالدە خروس بار خروس اويدە ايماس اوشبو يردەدور چونک اويدە کتاب بار اول کتاب شول اويدە ايماسدور اق اويدە خوراز و مکيان بار کوک چاى يوق شوربادە اش و کوشت بار سوت شوربادە ايماس اير کشىدا چاى و نان يوق قند چايدە چايدە سوت يوق Exercise 2: Can You Translate These Phrases into Chaghatay? There is a small child in the white house. This small child has a black hen. This child is not in this place (here). There is sugar in this black tea. There is no milk in this green tea right here. This green tea is tasty. In this soup, there is meat, salt, and rice. It is tasty. Toḫta is not in that place (there). He is in this place (here). There is a woman in the house. This woman has a husband. This woman and man have a small child. Chapter 3 Plural, Palatal Harmony, and Case Endings 3.1 Introduction This chapter introduces a number of absolutely critical suffixes. These include the plu- ral, and then everything you need to say where something is or happens, where something comes from, where something is going, to whom something belongs, and to whom some- thing happens. Fortunately, these are most of the suffixes you will need to attach to nouns in Chaghatay! lar/-lär- -الر The Plural 3.2 to the end of ,(-لر or) -الر To make a noun plural, simply add the suffix -lar or -lär, both written the word. Why is the vowel sometimes an “a,” and sometimes an “ä?” Before reading further, see if you can compare these words and figure it out. بالالر بال bala balalar child children يولالر يول yol yollar road roads سوزالر سوز söz sözlär word words ايشاکالر ايشاک išäk išäklär donkey donkeys Plural, Palatal Harmony, and Case Endings 13 3.2.1 Palatal Harmony Chaghatay exhibits a couple of different kind of vowel harmony. Broadly speaking, “vowel harmony” means that a vowel in a suffix changes according to the vowel in the word or suffix that precedes it. Here, we will tackle palatal harmony through the example of the plural suffix. Understanding harmony will help you pronounce the language correctly and thus aid you in puzzling through its intricacies. The choice of -lar or -lär depends on the quality of the final vowel in the stem word. Cha- ghatay has “back” and “front” vowels. (See the introduction to writing for a discussion of these terms.) [a] is a back vowel, while [ä] is a front vowel. 1. If the last vowel in the stem is back [a, u, o], choose -lar. 2. If the last vowel in the stem is front [ä, ü, ö], choose -lär. 3. If the vowel is neither front nor back, but neutral (i or e), the plural suffix is probably -lär. If the stem contains [q] or [ǧ], which are formed in the back of the mouth, then the stem is more likely to sound “back,” so you would choose [a]. (Ultimately, however, no one knows, and no one is actually speaking the language.) Back a u o i, e Front ä ü ö Look at the examples above once again. Now pause and think, what would be the plural suf- fixes for the following words?: oy, kala, müsük, it, qiz, ton. It can be more difficult to tell if a non-Turkic word should have a front suffix or a back suf- fix, -lar or -lär. Following the tendencies of Modern Uyghur, which is similar in phonology to later Chaghatay, we might assume that a long vowel [ā, ī , ū] tends to be interpreted as “back,” دروازەالر maẓlūmlar “women,” but مظلومالر ,while a short vowel [a, i, u] sounds “front.” Thus darwāzalär “gates.” 3.3 Case Endings We inflect nouns by adding simple suffixes to them. Most of them, like -lar/-lär, are suscep- tible to vowel harmony. If a noun is pluralized, the case ending always comes after the -lar suffix. - دەLocative Case -da/-dä 3.3.1 in 2.5. Now, however, you understand why the -دە We discussed the Locative Case -da/-dä pronunciation of this suffix varies. There is another trick: following a voiceless consonant, you will sometimes find this suffix on the head.” The voiceless“ باشتە ta/tä], for example, basta] تا (ta/tä] or (rarely] تە written خ ,k ک ,ḥ ح ,č چ ,t ط ,ṣ ص , s̱ ث ,š ش ,s س ,t ت ,f ف ,p پ] consonants in Chaghatay are .[h ە ,q ق ,ḫ oltur- “to sit.” Right now, we will اولتور- ,Let’s learn a verb to go with the Locative Case ”.olturadur “he/she/it sits اولتورادور ,learn only one form of this verb 14 Plural, Palatal Harmony, and Case Endings اوشول باالالر اويدە اولتورادور توختە بو يردە اولتورادور Toḫta bu yärdä olturadur Usul balalar öydä olturadur. Toḫta sits here. Those children sit at home. - دين(Ablative Case -din (or -dan/-dän 3.3.2 ,indicates movement or action away from something, for example دين The Ablative Case suffix or دان bazardin “from the market.” In Chaghatay, you will also find the suffix written بازاردين .pronounced -din or -dan/-dän ,دن pronounced -dan/-dän, or ,دەن occasionally t], for] ت Following a voiceless consonant, you will sometimes find this suffix written with a ”.erkäktin “from a man ايرکک ي نت� ,example käl-/kel- “to come.” Right now, we will کل- ,Let’s learn a verb that uses the Ablative Case ”.kelädur “he/she/it comes کالدور ,learn only one form of this verb اوشبو مظلوم ک شىس بزاردين کالدور بپيغم� عربستاندين کالدور Payǧambar ʿArabistāndin kelädur Usbu maẓlūm ski i bazārdin kelädur A (the) prophet comes from Arabia. This woman is coming from the market. The Ablative Case can also indicate the origin of a thing. بو پادشاە عربستاندين بزاردين ميوە االدور Bazārdin mewä aladur Bu pādisāh ʿArabistāndin. She gets fruit from the market. This king is from Arabia. The Ablative Case can show that an action only affects some of something. This second usage is called the “partitive”—it indicates that only part of a thing has been taken or consumed. اوتوندين االدور قوىالردين سويدوق Qoylardin soyduq. Otundin aladur We slaughtered some of the sheep. He takes some of the firewood. -غە - کەDative Case -ǧa/-gä/-qa/-kä 3.3.3 The Dative Case indicates movement or action toward or for the benefit of something, for ”.for the donkey“ ايشککە to the chicken” or isäkkä“ مکيانغە example, makiyanǧa q], for] ق Following a voiceless consonant, you will sometimes find this suffix written with a گ k] with voiced] ک to a friend.” Some texts contrast voiceless“ دوستقە example, dostqa ,غە g]. While the most common suffix, regardless of vowel harmony or consonant harmony, is] The scribe’s choice of written suffix may have .غە قە غا قا کە کا گە گا :be on the lookout for Plural, Palatal Harmony, and Case Endings 15 no relationship to how it would sound when spoken out loud. That is, someone might have said .isäkǧa ايشاکغە isäkkä “to the cow” out loud, but written down bär-/ber- “to give.” Right now, we will learn بر- ,Let’s learn a verb to go with the Dative Case ”.berädur “he/she/it gives برادور ,only one form of this verb قوزى الرغە بوغاز برادور آطغە اوت برادور Aṭǧa ot berädur Qozilarǧa boǧaz berädur She gives the horse some hay. She gives the lambs some fodder. ُ اول آدم مظلوم ک ش ىسکە پل برادور بالالرغە اش برادور Balalarǧa as berädur Ul ādam maẓlūm kisigä pul berädur He gives children rice. That man gives money to a woman. ن 3.3.4 Accusative Case -ni �- ن The Accusative Case suffix -ni �- marks direct objects, but only when they are definite. A “direct object” is the thing that an action affects: In the sentence “The donkey kicks the sheep,” “the sheep” is the direct object of “kicks.” In the sentence “A king takes some horses,” “some horses” is the direct object of “takes.” “The sheep” is definite because it is a specific thing; “some horses” is indefinite because it indicates a nonspecific thing. -soya سويادور soy- “to slaughter,” in the form سوى- ,We will illustrate this with a new verb dur “he/she/it slaughters.” Contrast: ن قوى� سويادور قوى سويادور Qoy soyadur Qoyni soyadur He slaughters a sheep. He slaughters the sheep. In either case, a sheep is the direct object of the verb soy- “to slaughter.” On the left, however, qoy is marked قوى ,there is no Accusative suffix—we only slaughtered a sheep. On the right ن with �- -ni—we slaughtered the sheep. “The sheep” is either a sheep mentioned previously in the text, or else it is somehow specific in the eyes of the speaker. Perhaps it was the family’s only sheep: “(After falling into crushing poverty), we slaughtered the sheep.” Proper nouns also take the Accusative suffix. This is because a named person or thing is obvi- ously quite singular. i/-si- -ى/- ىسniŋ and the Possessive Suffix- -نينک Genitive Case 3.3.5 .shows that one noun possesses another -نينک The Genitive Case suffix -niŋ In the third person (he, she, it, they), the possessed object always takes the possessive suffix :si follows a vowel- -ىس i suffix follows a consonant, while- -ى i/-si. The- -ى/-ىس 16 Plural, Palatal Harmony, and Case Endings آدمنينک بالىس مظلومنينک سوزى Maẓlūmniŋ sozi Ādamniŋ balasi (a) woman’s word (a) man’s child باينينک دروازەىس عربستاننينک يولالرى ʿArabistānniŋ yollari Bayning darwāzasi (the) roads of Arabia (a) rich man’s door i/-si rule when (1) a loanword ends in a long- -ى/-ىس There are exceptions to the ,that turns silent in Chaghatay pronunciation ە vowel and (2) a Persian word ends in a h the law of the Chinese” or Rūsiyya pādisāhsi“ خطاىنينک ىلي� for example, Ḫiṭāyniŋ̄ yi li water” is also an exception, written“ سو the emperor of Russia.” Su“ روسيە پادشاەىس . يسو� süyi The genitive suffix is sometimes dropped. -niŋ is such a frequently used suffix that it has devel- and نينك نک نيک نگ گ oped a range of graphic variants, often used as shorthand. Look out for ػ ن Another common variant is (confusingly) -ni �. You will be .ن and/or ک other clusters involving able to tell from context that this is not the Accusative suffix. (See the section on writing Chaghatay (.in the wild -نينک for examples of 3.3.6 Nominative Case The Nominative Case indicates the subject of a sentence. It is unmarked in Chaghatay. 3.4 Chart of Case Endings 3.4.1 With Back Vowels Plural Singular يول road yol يولالر Nominative roads yollar يولدە on a/the yolda يولالردە Locative on (the) yollarda roads road يولدين from a/the yoldin يولالردين Ablative from (the) yollardin roads road يولغە to a/the yolǧa يولالرغە Dative to (the) yollarǧa roads road ن ن يول� the road yolni يولالر� Accusative the roads yollarni يولنينک a/the yolniŋ يولالرنينک Genitive (the) yollarniŋ roads’ road’s Plural, Palatal Harmony, and Case Endings 17 3.4.2 With Front Vowels Plural Singular سوز word söz سوزالر Nominative words sözlär سوزدە in a/the sözdä سوزالردە Locative on (the) sözlärdä words word سوزدين from a/the sözdin سوزالردين Ablative from (the) sözlärdin words word سوزکە to a/the sözgä سوزالرکە Dative to (the) sözlärgä words word نسوز� the word sözni نسوزالر� Accusative the words sözlärni سوزنينک a/the sözniŋ سوزالرنينک Genitive (the) sözlärniŋ words’ word’s Vocabulary Chaghatay Transliteration Definition otun N. firewood اوتون darwāza N. gate دروازە köl N. lake کول su N. water سو payǧambar N. prophet بپيغم� bazār N. market بزار bär-/ber- V. to give بر- soy- V. to slaughter سوى- söz N. word سوز ʿArabistān PN. Arabia عربستان oltur- V. to sit اولتور- at N. horse آط it N. dog ايت mozay N. calf موزاى pādišāh N. king, ruler, emperor پادشاە kesäl Adj. sick; N. sickness کسل 18 Plural, Palatal Harmony, and Case Endings Chaghatay Transliteration Definition yaman Adj. bad, evil يمان tar Adj. narrow تار išäk N. donkey ايشاک ”aldida “in front of الديدا ič- V. to drink ايچ- qoy N. sheep قوى käl-/kel- V. to come کل- al- V. to take, to get ال- yol N. road يول bay N. wealthy person باى tuti N. pony توىط ot N. grass, hay اوت boǧaz N. fodder, corn بوغاز Rūsiya PN. Russia روسيە Exercises Mark all of the places a sentence ends. Mark all of the case endings and possessive suffixes. Then transliterate and translate. آدم آط ن �سويادور بال توطيغە اوت برادور بايدا ُپل بار باى آطالرغە بوغاز برادور بال ايشاککا اوت برادور موزايغە سوت برادورالر ايتالردە نان باردور اق قوىالر بار اوىالر بار بر مظلوم ک شىس سوت ن� بالغە بردى سوتدە نان يوقدور آطالردە بوغاز يوقدور بال آطغە سو برادور توىط اول يردە اولتورادور توىط اوشول يردين کالدور ن قوي�بزاردين االدور شول قويغە اوت برادور شول نقوي� سويادور قوىنينک تکوش� تاتليقدور تکوش� ي زق� يلدور تکوش� اشدە اشدا توز ميوە و قوى تکوش� بار يخ شىس اشدور اول اشدە قوى تکوش� يوق يخ شىس ايماسدور دا کولسو يوق بزاردين سو االدور سودين ايچادور بالدە سو يوق بالنينک الديدا سو ايچادور بالنينک قوزىىس يوقدور آطنينک تپو� کسلدور اويدە دارو بار کول کچيک ايماسدور جونک اويدە اوتون يوق قو ىنينک رنک اق دور بو آدمنينک قرا يقو� چ ونکدور قوزيغە سوت برادورالر کچيک کولدە سو بار کولنينک يسو� ساوقدور اويدە اوتون يوق اوتون ايسيقدور ايشاککە اوت بار ايتالرغە نان يوق کچيک اوى الديدا يخ شىس آطالر بار اول يول تاردور دروازە الديدە بال ايشاککە Plural, Palatal Harmony, and Case Endings 19 اوت برادور قرا دارو کولدە بار يمان بپيغم� يوق کولنينک يسو� يش� يندور روسيەدا يمان آدمالر بار يخ شىس ايماسدورالر چونک باىالر يمان ايماسدور اول کولدين سو برادورالر قرا سودور بو يولالردە اوتون يوق کسل ک شىس قرا ن سو�ايچادورالر باىالر يخ شىس بالالرغە اوتون برادورالر روسيەنينک يوىل تار باىالر شول يولالردا الرباى شول يولالردين کالدور باىالر ک ش ىسدين ُپل االدور اوشول باىالر مظلوم ک ش ىس نالر� االدور قوىالر و آط نالر� سويادور پادشاەىس يمان ايماسدور يخ ش ىسدور بو يردە بالالر يخ شىس قوزى ايشاک اينک و آطالريغە بوغاز برادور شول جانورالر يخ شىس سو ايچادور روسيەدە يخ شىس ايماس يماندور روسيەدە باىالر ايتدور اوشبو بالنينک کسىل بار کسىل يماندور بو يردە ک ش ىسالر کسل بالغە اش نان و ّايسيق چاى برادور ت ز بالنينک چ ي ا�دە قند و سوت بار ايچادور بالغا شوربا برادور شوربادە قوى کوش� و يق�يل مرچ بار ن ي زق�يل مرچ� مظلوم ک ش ىسبزاردين االدور عربستاندين کالدور Chapter 4 People and Questions 4.1 Introduction In this chapter, we will introduce two things: (1) the way to form a simple question and (2) the basic personal pronouns (I, you, she, they . . .). Both of these grammar points build on what you have just learned, and learning them now will make it easier to learn the more complex material to follow. mu- -مو The Question Particle 4.2 mu makes a statement into a question. Put another way, it- -مو The sentence-final particle (.mi- -ىم makes an affirmative sentence interrogative. (You may also encounter the variant mu to the grammar we have learned is very simple. Affix it to the verb at the- -مو Applying ,dur- -دور end of the sentence to make a question. For copular sentences (“X is Y”) that end in :mu- -مو dur with- -دور replace کولدە ساوق سو بارمو کولدە ساوق سو بار Koldä sawuq su bar Koldä sawuq su barmu? There is cold water in the pond. Is there cold water in the pond? بو چاى ق رامو بو چاى ق رادور Bu cay qara dur Bu cay qaramu? This tea is black. Is this tea black? اول آدامدە بال يوقمو اول آدامدە بال يوق Ul ādamdä bala yoq Ul ādamdä bala yoqmu? That man has no child. Does that man have no child? بو باى يمان ايماسمو بو باى يمان ايماس Bu bay yaman emäs. Bu bay yaman emäsmu? This wealthy man is not bad. Is this wealthy man not bad? People and Questions 21 :mu to the ends of the verbs we looked at in chapter 3- -مو One can also attach کچيک بال قوزىغە بوغاز برادورمو خواجەالر کوچادين کالدورمو Ḫwājalar Kucadin kelädurmu? Kicik bala qoziǧa boǧaz berädurmu? Are the khwajas coming from Kucha? Does the small child give fodder to the lamb? 4.3 Personal Pronouns Chaghatay has only a few personal pronouns, words expressing ideas like “me,” “she,” and “they.” Here they are in the Nominative Case, meaning that they are the subject of a sentence. (These pronouns will change a little bit when we add other case endings.) Singular Plural ی زب� we” biz“ 1 من I” män“ 1 ی زس�الر you” sizlär“ 2 ی زس� you” siz“ 2 سن you” (familiar) sän“ 2 اوالر/االر they” ular/alar“ 3 اول/او he, she, it” u/ul“ 3 4.3.1 Notes on Pronouns bizlär ي زب�الر biz “we” can sometimes appear as ي زب� .Some of these pronouns have variations “we,” which at first looks like a very silly double plural: literally, it means “wes.” Nevertheless, bizlär can appear in very formal writing, which suggests that writers did not consider it ي زب�الر entirely improper. Chaghatay does not mark gender. However, it does mark levels of respect. Notice the ”.(sän “you (singular, familiar سن siz “you (singular, formal)” and ي زس� difference between siz is by far more common, as most of the people you encounter in texts will not know ي زس� -sän is reserved for close friends, fam سن .each other well, or will be in formal situations ily, and God. 4.3.2 Personal Pronouns in Copular Sentences These personal pronouns can be slotted into the grammar we’ve learned thus far. We will learn how to conjugate verbs in chapter 5; for now, just keep practicing the V-adur form from chapter 3. emäs. Do you ايماس dur and- -دور Look closely at the following examples. All of them use dur, for example, what do we add to the end- -دور män “I” with من see a pattern? When we use ?biz ي زب� siz or ي زس� dur? What about with- -دور of 22 People and Questions من باليق ايماسمن پادشاەدورمن او باى ايماس مالدور U bay emäs, mullādur. Män baliq emäsmän, pādisāhdurmän! He is not a rich man, he is a mullah. I am not a fish, I am a king! ي زب� ي زق� بالالر ايماس کاشغرنينک ي زس� بال ايماس چونک آدم ي زدورس� خواج ەالرى ي زدورم� Siz bala emäs, coŋ ādamdursiz. Biz qiz balalar emäs, Kasǧarniŋ ḫwājalaridurmiz. You are not a child, you are an adult We are not little girls, we are the khwajas of (“big”) man. Kashgar! اوالر باغدە ايماس اويدەدورالر او بو يردە ايماس بزاردەدور U bu yärdä emäs, bazārdadur. Ular bāǧda emäs, oydädurlar. She is not here, she is at the market. They are not in the garden, they are in the house. ي زس�الر ايرکک ک شىس ايماس مظلوم ي زدورس�الر سن دوست ايماس اتادورسن Sän dost emäs, atadursän. Sizlär erkäk kisi emäs, maẓlūmdursizlär. You are not a friend, but a father. You are not men, but women. Clearly, when we begin a copular sentence with a personal pronoun, we can also attach a emäs that (1) looks a great deal like the pronoun and (2) reiterates ايماس dur or- -دور suffix to its meaning: ي زب� کچيک بال ايماس ي زم� من کاشغر پادشاەىسدورمن Män Kasǧar pādisāhsidurmän. Biz kicik bala emäsmiz. I am the king of Kashgar. We are not small children. The chart of pronouns and their corresponding suffixes is thus: Pronoun Suffix Pronoun Suffix - ي زم� miz- ی زب� we biz -من män- من I män - ي زس�الر sizlär- ی زس�الر you sizlär - ي زس� siz- ی زس� you siz (formal) (plural -سن sän- سن you sän (familiar) -الر lar- اوالر none) they ular) اول/او he, she, it u/ul People and Questions 23 4.3.3 Exceptions Nevertheless, any of these pronouns or suffixes can also be dropped. You might see sentences like these: ّايسيق سو ايماس من باى Män bay. Issiq su emäs. I am a wealthy man. It is not hot water. کوچادە ايماس ي زم� مالنينک اوغىلدورمن Mullāniŋ oǧlidurmän. Kucada emäsmiz. I am the mullah’s son. We are not in Kuchar. 4.3.4 Questions mu, just- -مو dur with- -دور What if we want to make such a sentence into a question? Replace .mu goes at the end- -مو ,miz, however- - ي زم� män and- -من as above. After پادشاەمنمو او مالمو U mullāmu? Pādisāhmänmu? Is he a mullah? Am I a king? کاشغرنينک خواج ەىسموسن توختەنينک بالىس ي زموس� Toḫtaniŋ balasimusiz? Kasǧarniŋ wḫ ājasimusän? Are you Toḫta’s child? Are you the khwaja of Kashgar? ي زس�الر کوچا خواج ەالريدين ي زموس�الر کچيک ي زبالم�مو يا چونک باىالرمو Kicik balamizmu, yā coŋ baylarmu? Sizlär Kuca ḫwājalaridinmusizlär? Are we little children, or great wealthy men? Are you some of the Kuchar khwajas? (See 4.3) (See 3.3.2) ي زس� کوچانينک چونک مالىس ايماس ي زموس� من پادشاەنينک اتاىس ايماس منمو Män pādisāhniŋ atasi emäsmänmu? Siz Kucaniŋ coŋ mullāsi emäsmusiz? Am I not the king’s father? Are you not a great mullah of Kuchar? باى ي زموس�الر خواج ي زەم�مو پادشاەمنمو ي زمالموس� Mullāmusiz? Pādisāhmänmu? Ḫwājamizmu? Baymusizlär? Are you a mullah? Am I a king? Are we khwajas? Are you wealthy? 24 People and Questions ”!ay “Oh, X اى yā or يا ;”yā “or يا 4.4 wä “and,” which و Let’s add one more conjunction to our vocabulary. You already learned yā “or,” which can join two nouns or two يا joins two nouns together (2.2). Now look at sentences: بزاردە مکيان يا خوراز بارمو مال يا باى mullā yā bay Bazārda makiyan yā ḫoraz barmu? mullah or rich man Is there a hen or rooster at the market? بزاردين باليق يا قوى تکوش� االدور اول ک شىس کاشغر پادشاەىس يا کوچا خواج ەىسدور Ul kisi Kasǧar pādisāhsi yā Kuca ḫwājasidur. Bazārdin baliq yā qoy göti aladur. That person is either a ruler of Kashgar or a khwaja He gets either fish or mutton from the of Kucha. market. توختە بزاردەمو يا اويدەمو خواجەالر کوچادين کالدور يا کاشغردين کالدور Ḫwājalar Kucadin kelädur, yā Kasǧardin kelädur. Toḫta bazārdamu, yā oydämu? The khwajas are coming from Kuchar, or they are Is Tokhta at the market, or at home? coming from Kashgar. yā at the beginning of a sentence before a noun X, it often means “Oh, X!” You يا If you see could call this the Vocative Case, that special form of the noun used for addressing a person. However, the noun addressed will be in the Nominative Case. يا پادشاە توال يخ ش ىس ي زدورس� يا خدا Yā ḫudā! Yā pādisāh! Tola yaḫsidursiz. Oh, God! Oh, king! You are so good. seems to be used in religious contexts. More commonly, you will encounter يا ,Generally :ay اى اى مال اشبو باغ توال چ ونکدور اى توختە Ay Toḫta! Ay mullā! Usbu bāǧ tola coŋdur. Oh, Toḫta! Oh, mullah! This garden is very large. 4.5 Vowel-Zero Alternation کونکول oǧul “boy” and اوغول :There are two nouns in this lesson that behave a little strangely ”.koŋli aq “he is kind کونکىل اق uniŋ oǧli “his son” and اونينک اوغىل koŋül “heart,” as in People and Questions 25 Notice how both of these words lose a vowel when the third-person possessive suffix is .oǧli اوغىل oǧul اوغول ;koŋli کونکىل koŋül کونکول :added This apparent loss of a vowel is called “vowel-zero alternation.” It happens only in some words. It applies only to [u, ü, i], and only in the second syllable of a word. Keep an eye out for it. Vocabulary Chaghatay Transliteration Definition ata N. father اتا ana N. mother انا qiz N. daughter ي زق� oǧul N. son اوغول qiz bala N. girl ي زق� بال mullā N. mullah مال Kuča PN. Kuchar, city in Xinjiang کوچا dunyā N. world دنيا köŋül N. heart, mind کونکل köŋli aq Adj. kind کونکىل اق ikki Num. 2 ايک ”!ay “Oh اى baliq (beliq) N. fish باليق )بليق) oǧul bala N. boy اوغول بال bāǧ N. garden باغ ”!ya Conj. or; “Oh يا Kašǧar PN. Kashgar کاشغر ḫudā PN. God خدا ḫwāja N. khwaja or khoja, a Sufi خواجە master köŋli qara Adj. mean کونکىل ق را üč Num. 3 اوچ Exercise Mark the end of each sentence. Then mark the personal pronouns and their corresponding suf- fixes. Transliterate and translate. 26 People and Questions بالنينک اتاىس باىمو بالنينک اتاىس باى ايماسدور بالنينک اناىس کسلمو بالنينک اناىس کسلدور اوغول بال چ مو ونک اوغول بال جونک ايماسدور آدمنينک اىط اقمو آدمنينک اىط اق ايماس باىنينک ي زق�ى کچيکمو قوزىالرى مو کچيکبالالرى بارمو بالالرى يوق کولدە بليق بارمو کولدە بليق بار باغقە سو کالدور بالالر کالدورمو ي ز ق�بالالر و اوغول بالالر کالدور ي ز ق�بالغە پل برادورالر ن آدم اوچ قوى �سويادورمو بالنينک يموزا� اويدين کالدور باغدە ايک چونک کول بار يش�ين ميوە بار غ بالالرنينک اتاىس باىمو اول آدم باىدور ايک با�بار اناىس کاشغردين کالدور اوچ اوغىل قرا دروازەدە ي زق�ى چونک باغدين کالدورمو اول باىنينک کونکىل قرادور اق ايماسدور يا خدا سن دونيا پادشاەىسدورسن ايک دنيادە پادشاەدورسن اى پادشاە ي ز س�کاشغر اتاىس ي زدورس� ي زس�دە ايک باغ بار بر باغ کوچادە بر باغ کاشغردەدور کاشغرنينک باغيدە چونک کول بار ايماسمو يا کوچا باغيدە اوچ يخ شىس آط بار ايماسمو من پادشاەدورمن بايدورمن باغ بار کول يا آط يوق اوشبو ي ز ق�بالالر توختەنينک ي زق� الرىدورالر شول ي ز ق�بالالر چونک ايماس کچيکدورالر اتا و اناالرى يخ شىس ک ش ىسدورالر کونکلالرى اقدور اوالر بو يردە ايماس کوچادەدور توختەنينک اوغىل بار شو اوغول بال اوى الديدە اولتورادور شو اوغول بالدە کتاب بار بزاردين اتاىس اوشول کتاب ن� االدور اوغىل ن اوشول نکتاب� ي زق�الرغە برادور اناىس قوى سويادور بالالريغە قوى تکوش�� برادور اويدە يا باغدە چاى ايچادورالر من توختەدورمن من کوچادە مالدورمن يا خدا بو دنيادە يخ شىس خواجە بارمو يا خدا بو دنيادە کونکىل اق پادشاە بارمو کاشغردە کونکىل قرا ايک خواجە باردور روسيەدە کونکىل قرا بر پادشاە باردور ايک قوى بار بر قوى کچيک اق قوىدور بر قوى چونک قرا قوىدور مالالر کول الديدە اولتورادورمو شول يردە اولتورادور اى مالالر ي زس�الر بو دنيادە چونک بليق من کچيک بليقدورمن چونک بليقالر کچيک بليقالرغە اش برادورمو چونک يا کچيک سو ايچادور آدمالر چونک قوى نالر� سويادورمو آدمالر چونک قوى نالر� سويادور کچيک قوزى نالر� سويادور چ ونکغە و کچيککە بوغاز برادور کچيکنينک کونکىل اقدور چونکنينک کونکىل قرادور من بو کولالردين باليق االمن باليقالر کچيک ايماس چ ونکدور خواجەالرنينک باغالريدە اطالر و موزاىالرغە اوت و بوغاز بار اول خواجە جانورالريغە يخ ش ىساوت برادور مالالر کونکىل اقدور من ي ز ق�بال ايماسمن ي ز س�اوغول ي ز بالموس�اوغول بال ايماسمن کچيک توىطدورمن يمان ايماس ي زس�الر يخ شىس Chapter 5 The Present-Future Tense 5.1 Introduction In the last two chapters, you got a glimpse at some verbs. Now, we will focus on the conjugation of the Present-Future tense. This indicates ongoing, regular, or future action. 5.2 Present-Future The Present-Future tense includes actions and states that (1) occur once in the present (“She eats.”), (2) will happen once in the future (“She will eat.”), or (3) are ongoing or frequent (“She often eats.”). 5.2.1 Present-Future Affirmative There is a simple formula to conjugating verbs in the Present-Future: −män −siz −−a −sän Stem++−−ä personalsuffix −duur −−y −miz −sizlär −dur[]lar Or, in Arabo-Persian script: من زس� ي سن -ا- personalsufffixS+ + tem دور -ي- ز يم� ز يس�الر دورال ر ḫwāhlaydur She wants خواهالیدور qilamän I do قیالمن istäymiz We seek ی زایستایم� köräsiz You see ی زكوراس� 28 The Present-Future Tense The choice of -a-/-ä- or -y- following the stem depends on whether or not the stem ends in a vowel. If it ends in a vowel, use -y-; if it ends in a consonant, use -a-/-ä-. The choice of -a- or -ä- depends on palatal harmony. -a- follows back vowels, while -ä- fol- lows front vowels. In the case of stems that have only neutral vowels [i, e], vowel harmony is < -q] tend to take -a-, for example, qil ق ,ǧ غ] variable, but stems with i and guttural consonants qiladur “she does.” The personal suffixes for the Present-Future closely resemble the personal pronouns. You will recognize them from chapter 4: Singular Plural Suffix Pronoun Suffix Pronoun ”we“ 1 ي زب� / ي زب�الر ي زم� I” -miz“ 1 من منmän- ”you“ 2 ی زس�الر ي زس� الرyou” -sizlär“ 2 ی زس� ي زس� siz- ”you“ 2 سن سن sän- (familiar) ”they“ 3 اوالر (he, she, it” -dur(lar“ 3 او/اول دور dur- دورالر dur- -دور dur here works a little differently from the- -دور Note, though, the personal suffix emäs. It cannot be ايماس that means “is/are” in copular sentences. It cannot be replaced with .mu. See below- -مو replaced with 5.2.2 Present-Future Negative Or you could negate the action: “She does not eat,” “She will not eat,” “She usually does not eat.” Another simple formula: −män −siz −sän −may Stem++ personalsuffix −dur −mäy −miz −sizlär −dur[]lar من زس� ي سن tem ماى++ personalsufffixS دور ز يم� ز يس�الر دورال ر The Present-Future Tense 29 ḫwāhlamaydur He does not خواهالمايدور qilmaymän I do not do قیلمايمن want istämäymiz We do not ي زایستامايم� körmäysiz You do not كورماى ی زس� see seek ,may or -mäy depends on palatal harmony. -may follows back vowels- -ماى The choice of while -mäy follows front vowels. In the case of stems that have only neutral vowels (i, e), vowel q] and] ق) harmony is variable, but stems with the neutral vowels [i, e] and guttural consonants بيلمايدور .qilmaydur “she does not” vs قيلمايدور < -ǧ]) tend to take -a-, for example, qil] غ bilmäydur “she does not know.” 5.2.3 Present-Future Interrogative .mu to the end of the verb -مو To form the interrogative in the Present-Future, simply add w ḫ āhlaydurmu Does she خواهالیدورمو ?qilamänmu Do I do قیالمنمو want? istäymizmu Do we ی زایستایم�مو köräsizmu Do you ی زكوراس�مو see? seek? w ḫ āhlamaydurmu Does he خواهالمايدورمو qilmaymänmu Do I not قیلمايمنمو do? not want? istämäymizmu Do we not ي زایستامايم�مو körmäysizmu Do you not كورماى ی زس�مو see? seek? (Uyghur speakers, note that the placement of the interrogative particle differs from Uyghur. -It is closer instead to modern Uzbek, for exam .كۆرەمس زى, قىلمامدۇ Compare Modern Uyghur ple, ko’radimi, qilmaydimi.) 5.5 Adverbs In 1.5, we learned that when an adjective modifies a noun, it precedes (goes before) the noun, ”.egiz tam “high wall ي زاک� تام qisqa ḫaṭ “short missive” or قسقە خط ,for example tola egiz “very tall” or توال ي زايک� ,Adverbs also precede the adjective or verb, for example ”.tola ḫwāhlaydur “She desires very much توال خواەاليدور 5.6 Conjugations ّ ”ammā “but اما 5.6.1 There are several ways of saying “but” in Chaghatay. Let’s learn the most common one first: m] in the middle of the word: that means it’s] م ammā “but.” Note the shadda (ّ ) over the ّاما doubled. 30 The Present-Future Tense :amma “but” connects two contrasting sentences ّاما ق ّ ت ت ّ او� بار اما يارى يوق نخ� و کاشغرنينک يور� کنکرودور اما خطاىنينک آدمالرى توالدور Ḫotan wä Kasǧarniŋ yurti käŋrüdur, ammā Oqi bar, ammā yari yoq. Ḫiṭāyniŋ ādamlari toladur. The lands of Khotan and Kashgar are broad, but He has an arrow, but no bow. the people of China are many. ّ ّ ز ّ شوردريانينک يسو� اچيق اما بو دريانينک تاغ ياک�دور اما چقامن يسو� يش�يندور Taǧ egizdur, ammā ciqamän. Šordaryāniŋ süyi ačiq, ammā bu daryāniŋ süyi sirindur. The mountain is high, but I will climb. The sea’s water is bitter, but this river’s water is sweet. ّ ق ّ توختەنينک ياو� چولدە اما قودو� توال اول کاشغرغە بارادور اما کاشغرنينک يوىل چوقوردور اوزوندور Ul Kasǧarǧa baradur, ammā Kasǧarniŋ yoli Toḫtaniŋ oyi čldä, ammā quduqi tola uzundur. coqurdur. He is going to Kashgar, but the road to Kashgar Toḫta’s house is in the desert, but his well is is long. very deep. ”häm “and, also هم 5.6.2 häm has two uses. First, it connects two or more adjectives as “and.” However, it can only هم connect predicate adjectives (1.3.1), the kind that come at the end of a sentence. Attributive .häm هم adjectives, the kind that come before a noun (1.4), do not use کنکرو چوقور درياغە بارامن کاشغر درياىس کنکرو هم چوقوردور Kasǧar daryāsi käŋrü häm coqurdur. Käŋrü, coqur daryāǧa baramän. The Kashgar River is wide and deep. I am going to the wide, deep river. ت خوتاننينک ي زاک� کنکرو سفيىلغە چيقادور نخ�نينک سفيىل ي زاک� هم کنکرو Ḫotanniŋ safī li egiz häm käŋrü. Ḫotanniŋ egiz, käŋru safī liǧa ciqadur. Khotan’s walls are tall and wide. She climbs the tall, wide walls of Khotan. .häm can mean “also.” It comes after a noun, including one with a case suffix هم ,Secondly Apart from that, there are almost no restrictions on its use or placement. The Present-Future Tense 31 ت عبستاندە يخ شىس آط بار کوچادە هم بار ي زب� نخ�غە ي زبارام� توختە هم بارادور Biz Ḫotangä baramiz. Toḫta häm baradur. ʿArabistānda yaḫsi āṭ bar. Kucada häm bar. We are going to Khotan. Toḫta is also going. In Arabia, there are good horses. In Kucha, there are also [good horses]. ن ي زب� قوى و ايناکالر� هم ي زسويام� خواجەالر کاشغردين کالدور روسيەدين هم کالدور Ḫwājalar Kasǧardin kelädur. Rūsiyadin häm Biz qoy wä inäklärni häm soyamiz. kelädur. The khwajas are coming from Kashgar. They are We will slaughter sheep, and the cows, too. also coming from Russia. ”nemä “what نمە 5.7 nemä “what” can take the place of any noun or adjective. It turns the sentence into نمە The word nemä is a question نمە a question that asks “What thing?” or “What kind of thing?” Because .mu- -مو word, the sentence does not end in .نيمە is نمە One common variant of بالالر خطاىدە نمە کورادورالر شول يردە نمە ي زقيالس� Šul yärdä nemä qilasiz? Balalar Ḫiṭāyda nemä korädurlar? What are you doing here? What are the children seeing in China? Vocabulary Chaghatay Transliteration Definition daryā N. river دريا taǧ N. mountain تاغ oq N. arrow, bullet, axle اوق išik N. door ايشيک ammā Conj. but ّاما šor-daryā N. “salt” sea شوردريا uzun Adj. long اوزون igä N. master, owner ايکە tam N. wall تام yurt N. country, land ي ورت 32 The Present-Future Tense Chaghatay Transliteration Definition čöl N. desert چول käŋ/käŋrü Adj. wide, broad کنک/کنکرو čiq- V. to enter, climb چق- kör- V. to see کور- istä- V. to seek ايستا- bar- V. to go بار- Ḫotan PN. place name, Khotan ت نخ� häm Conj. also هم taš N. stone تاش daraḫt N. tree درخت quduq N. (water) well قودوق yār, yar N. friend (yār); bow (as with يار an arrow) (yar) tola Adj. many; Adv. very توال čoqur Adj. deep چوقور yumulaq Adj. round يوموالق qisqa Adj. short قسقە ögzä N. roof, ceiling اوکزە safī l N. city wall سفيل nemä N. what نمە egiz Adj. tall, high ي زايک� tur- V. to stand, wait تور- qil- V. to do قيل- w ḫ āhla- V. to desire خواەال- Ḫitāy PN. China, a Chinese person خطاى ḫat N. letter, missive خط yaz- V. to write ياز- The Present-Future Tense 33 Exercises Exercise 1: Translate into English باغدە قودوق بارمو باغدا قودوق يوقدور باغدە درخت بار توال قودوق هم باردور بو تاغدە اق تاش بارمو بو تاغنينک تا شىس اق ايماس قرادور باىنينک اوغىل بارمو باىنينک اوغىل يوقدور ّاما بر قزى بار شوردريانينک يسو� اچيقمو شوردريانينک ي سو�توال اچ يقدور اوى ايکەىس يمانمو اوى ايکەىس توال يخ شىس بر آدمدور اوى ايکەىس بارمو اوى ايکەىس ي زايک� تامنينک الديدا تورادور سفيلنينک الديدا يورت بارمو سفيلنينک الديدا کنک يورت باردور اوکزەدە ک شىس بارمو اوکزەدە مظلوم ک ش ىسنينک ايرى تورادور بالىس هم تورادور اناىس اول يردە تورمايدور اول سفيلنينک دروازەىس الديدە تورادور مظلوم ک شىس سفيلغە چ يقماىدور ّاما شول مظلوم ک شىس توال خواەاليدور اول هم کاشغرنينک خواجەالرىغە خط يازادور ّاما خواجەالر کورمايدورالر اى مال ي زکوراس�مو ي زب� يخ شىس پادشاە ي زايستايم� شول پادشاە ک ش ىسالريغە يار هم کونکىل اقدور شول ّ پادشاەنينک سفيىل ي زاک� ايماس اما يورتالرى کنکرودور ي زس� شول ي زپادشاەدورس�مو شول پادشاەنينک ق ُ قودو� چوقوردور آطالرغە سو و ک ش ىسالرکە اش برادور ک ش ىسالريدين توال پل المايدور اى مال ي زس� يخ شىس پادشاە ايماس ي زدورس� توختە خواجە خطاىدە ي زب� اوشول خواجەغە خط ي زيازام� خطاىدين کالدورمو يا کلمايدورمو اول کالدور دوستالرى هم کالدور اول چونک خواجە نکاشغر� خواەاليدور ت ن ت ّ ت خواجەغە کاشغر و کاشغرنينک يور�� ي زبرام� نخ�کە ي زباراس� اول يردە توراس زى اما نخ�نينک يوىل ّ ت ت اوزون ايماس اما چول کنکرو تاشالرى هم توالدور نخ�دين ي زکالس�مو کلمايمن نخ�دە ي زتوراس�مو ت نخ�دە تورماىمن من هم خطاىغە بارامن ي زس�الر کوچادين ي زکالس�الرمو کوچادين ايماس ختندين هم کلماى ي زم� عربستاندين ي زکالم� ت عربستاندين خطاىغە ي ز بارام�عربستان بزارالريدين ط و�و آط االمي ز� خطاىالر توال خواەاليدور ُ دەخطاى توال پل ي زايستايم� اوشول دە يورت نمە ي زقيالس�الر ي ز ب�شول يردە تاش االمي ز� خطاىالر ت نخ�دين تاش خواەاليدور نمە تاشالر خواەاليدور دريادە چوقور سودە يوماالق تاشالر باردور شول تاشالر اق هم کوکدور چونک تاشالر و کچيکالر هم بار Exercise 2: Translate into Chaghatay I go to Khotan. You go to Kashgar. You [familiar] go to Kuchar. She goes to China. We come from Russia. You [plural] come from Kuchar. They come from Khotan. Do I write a letter? Do you climb the wall? Do you [familiar] come from Khotan? Does the cow want fodder? Do we drink water from the pond? Do you [plural] drink medicine? Do the horses drink water? What do I get from the market? What do you do in China? What does he see in this book? What kind of horse do we get from Arabia? What do you [plural] want from the king? What do they give to the mullah? Does she not drink water? Do we not come from Kuchar? Do you not greatly desire Kashgar? Chapter 6 Possessive Pronouns and the Simple Past 6.1 Introduction i/-si- -ى/-ىس) We have come so far. Now that you have learned one of the possessive endings “his/her/its”), we will learn the rest of them. Then we will build on your new knowledge of verbs to learn the Simple Past, which is the tense you will encounter the most when reading Chaghatay. 6.1 Possessive Pronouns and Suffixes We have learned “I, you, she”—now let’s learn “my, your, her.” i/-si (3.3.5) above. Recall that it was- -ى/-ىس We looked at the third-person possessive suffix ”uniŋ “his, her, its.” As you will see, “my, your, her اونينک aniŋ or انينک paired with the word and so on all work in a similar way. They have both a possessive pronoun and a corresponding possessive suffix. Possessive pronouns are the genitive forms of the personal pronouns. That is, we make them منينک = niŋ نينک + män من ,by adding the genitive suffix to the personal pronoun, for example meniŋ or mäniŋ. Like adjectives, possessive pronouns come before the nouns they possess. The possessed noun takes a suffix to indicate the possessor. Usually, the pronouns themselves can be omitted, since the suffix indicates the same relationship. Singular Plural Suffix Pronoun Suffix Pronoun ”our“ 1 ي زب�نينک bizniŋ - ي زيم� meniŋ 1 “my” -(i)miz -م Vm- منينک (-يم -وم) ”sizniŋ 2 “your” 2 “your - ي زينک� i)ŋiz)- زس�نينک sizlärniŋ -نکالر Vŋlar- ي ز يس�الرنينک (-ينکالر -ونکالر) ”seniŋ 2 “your -نک Vŋ- (familiar) سنينک (-ينک -ونک) ”their“ 3 اوالرنينک ularniŋ -ىس/-ى his, her, its” -i/-si“ 3 انينک aniŋ -ىس/-ى i/-si- “V” is short for “vowel.” Where the chart indicates “V” in a suffix, this means that, if the suffix follows a consonant, that vowel will turn into an i, u, or ü, depending on roundedness harmony (6.2). Possessive Pronouns and the Simple Past 35 Possessive suffixes come after plural suffixes and before case endings. The order is: stem + aṭlari اطالرى aṭlar “horses” اطالر aṭ “horse” اط ,plural + possessive + case, for example ”,aṭi “his horse اىط :aṭlariǧa “to her horses.” At the same time, note اطالريغە her horses” “ .aṭlarǧa اطالرغە ,aṭda اطدە منينک اتام يوق بر آدم کاشغرنينک سفيلالريدە تورادور Bir ādam Kāsgarniŋ safī llarida turadur. Meniŋ atam yoq. Someone is standing on the walls of Kashgar. I have no father. (He is deceased.) ق ن با� اخوند چونک ي زدادانک�� اورادور باشينکدە ساچ بار Basiŋda sac bar. Bāqī āḫūnd coŋ dadaŋizni uradur. You have hair on your head. Baqi Akhund hits your grandfather. اويومدين ي زکالس�مو آط ي زالريم�غە اوت ي زبرام� Āṭlarimizǧa ot berämiz. Öyümdin keläsizmu? We give fodder to our horses. Are you coming from my house? ي زتاميم�غە چ ي زيقام� کولونکالردە سو يخ ش ىسمو Kolüŋlarda su yaḫsimu? Tamimizǧa ciqamiz. Is the water in your [plural] pond good? We will climb our wall. 6.2 Roundedness Harmony Possessive, Simple Past, and Perfective suffixes (7.8) all change depending on the vowel in my” as an“ -م the preceding syllable. Let us take the first-person singular possessive suffix -m example: Rule Example انا + −م = انام V + −m = Vm ana + −m = anam . . . ات + −م = اتیم aC + −m = aCim at + −m = atim ایر + −م = اریم äC + −m = äCim är + −m = ärim یول + −م = یولوم oC + −m = oCum yol + −m = yolum بلبل + −م = بلبلوم uC + −m = uCum bulbul + −m = bulbulum كوز + −م = كوزوم öC + −m = öCüm köz + −m = közüm موشوک + −م = موشوکوم üC + −m = üCüm müšük + −m = müšüküm Note: V stands for “vowel,” C for “consonant.” 36 Possessive Pronouns and the Simple Past balaŋiz your child بالم pādišāhim my ruler پادشاهيم közlärim my eyes کوزالريم sözüŋ your word سوزونک müšüküŋ your cat موشوکونک āḫūnduŋlar your اخوندونکالر akhund öyimiz our house ي زاوييم� bašiŋiz your head ي زباشينک� As an example, here is how roundedness harmony works for the first-person singular posses- .(”my“) -م sive suffix ”balam “my child بالم for example ,-م If the stem ends in a vowel, just add .1 ١طيم ,im, for example- -يم If the stem ends in a consonant, and the last vowel is [a, ä], add .2 aṭim “my horse” ,um, for example- -وم If the stem ends in a consonant, and the last vowel is [o, u], add .3 ”āḫūndum “my akhund آخوندوم ,üm, for example- -وم If the stem ends in a consonant, and the last vowel is [ö, ü], add .4 ”sözüm “my word سوزوم 6.3 Simple Past The Simple Past expresses action that has already taken place and been completed: “She went.” “They wrote.” “We conquered Kashgar.” It is used to tell stories and to narrate history. 6.3.1 Affirmative Simple Past To conjugate the Simple Past, add one of these suffixes to the verb stem: Singular Plural Suffix Pronoun Suffix Pronoun ”we“ 1 ي زب� / ي زب�الر -دوق - د وک I” -duq/-dük“ 1 من (-ديم -دوم) dVm- ”you“ 2 ی زس�الر ”you“ 2 ی زس� - ي زدينک� diŋiz- (-دينکال -دونکالر) you” -dVŋlar“ 2 سن -دينک) dVŋ- (familiar) (-دونک ”they“ 3 اوالر - ديالرdilär- /-دى he, she, it” -di“ 3 اول/او -دى di- As you can see, the Simple Past suffixes are very similar to the possessive suffixes. They are similarly susceptible to roundedness harmony. For V, substitute i, u, ü as appropriate. duq/-dük appears- -دوق/- د وک A scribe’s choice between the two first-person plural suffixes -دوق .to be entirely random. It ideally ought to follow palatal harmony but usually does not .dük- - د وک duq is much more common than- Possessive Pronouns and the Simple Past 37 bärduq we gave بردوق bärdim I gave برديم bärdiŋlar you (pl) gave بردينکالر bärdiŋiz you gave ي زبردينک� (bärdiŋ you (fam بردينک gave bärdi they gave بردى bärdi he/she/it بردى gave turduq we stood توردوق turdum I stood توردوم (turduŋlar you (pl توردونکالر turdiŋiz you stood ي زتوردينک� stood (turduŋ you (fam توردونک stood turdi they stood توردى turdi he/she/it توردى stood körduq we saw کوردوق kördüm I saw كوردوم kördüŋlar you (pl) saw کوردونکالر kördiŋiz you saw ي زکوردينک� (kördüŋ you (fam کوردونک saw kördi they saw کوردى kördi he/she/it saw کوردى ,[p] پ ,[š] ش ,[s] س ,[t] ت Sometimes, when the end of the verb stem is voiceless (ending in .[d] د t] instead of] ت q], etc.), the suffix will begin with] ق čiqtuq we saw چيقتوق čiqtim I saw چيقتيم čiqtiŋlar you (pl) saw چيقتينکالر čiqtiŋiz you saw چ ي زيقتينک� čiqtiŋ you (fam) saw چيقتينک čiqti they saw چ تيق� čiqti he/she/it saw چ تيق� ّ ايشالتينک ,t] doubled, for example] ت t], you are likely to see the] ت If the stem ends in islättiŋ “you used.” 6.3.2 Negative Simple Past -ma-/-mä- between the stem and the Sim- -ما- To form the Negative Simple Past, simply insert کورماديم ple Past suffix, for example, kör + -ma- + -dVm > körmädim 38 Possessive Pronouns and the Simple Past Roundedness harmony means that, when the verb is negative, all of the variable Simple Past suffixes will take i, never u or ü. demäduq we did not say ديمادوق demädim I did not say ديماديم demädiŋlar you (pl) did ديمادينکالر demädiŋiz you did not say ي زديمادينک� not say demädiŋ you (fam) did ديمادينک not say demädi they did not ديمادى demädi he/she/it did not ديمادى say say 6.3.3 Interrogative Simple Past -to the end of the verb, whether Affirma -مو The Interrogative is formed simply by adding -mu tive or Negative. istämäduqmu Did we not ايستامادوقمو käldimmu Did کلديممو I come? seek? yediŋlarmu Did you ييدينکالرمو olturdiŋizmu Did you ي زاولتوردينک�مو sit? eat? körmädiŋmu Did you کورمادينکمو not see? bärmädimu Did they برماديمو barmadimu Did she not بارمادىمو go? not give? To Say” for Quoted Speech“ دى- -Use of dä-/de 6.4 There are several ways to mark a quotation in Chaghatay, but they all end with some form of the :to say.” The verb “to say” marks the end of the quote, for example“ دى- -verb dä-/de ن او پادشاە آخوند� اوردى ديدور من ي زس�الر اوىغە ي زباراس�الرمو ديديم Män “Sizlär oyǧa barasizlärmu?” dedim. U “Pādisāh āḫūndni urdi,” däydur. I said, “Are you going to the house?” She says, “The ruler hit the akhund.” اوز Self” öz“ 6.5 .acts like an adjective, like a pronoun, and like a noun اوز The word for one’s “self” öz :”öz means “one’s own اوز ,As an adjective ن مينينک اوز اوالغ الريم� الديم اونينک اوز اي شىس بار Uniŋ oz isi bar. Mening oz ulaǧlarimni aldim. She has her own affairs/work/business. I took my own beasts of burden. Possessive Pronouns and the Simple Past 39 6.5.1 Respectful Speech lar/-lär. This can be confusing: is the- -الر Chaghatay can mark respect with the plural suffix author addressing or referring to multiple people, or just one? What if it’s a group of people, all of whom are respected? When we get to longer passages, it will help to pay attention to context. is also used to indicate honor or - الرى The “compound plural possessive” suffix -lari/-läri iltifātlari “your grace” (when التفاتالرى ,respect in the second or third person, for example .(ʿadālatläri “his justice” (referring to the ruler عدالتالرى addressing a higher authority) or özläri اوزالرى When speaking directly to a respected superior, a person may call that superior “himself/herself/oneself.” We could translate this as “sir” or “madam.” For emphasis, one .öz-öz اوز اوز might write کاشغر پادشاەالرى روسيە پادشاەىس Rūsiyya pādisāhsi Kasǧar pādisāhlari. the emperor of Russia the respected ruler of Kashgar اوزالرى پادشاەدور کوچا خواجەالرى Kuca ḫwājalari Özläri padisahdur. the khwajas of Kuchar Sir is a king. من اوزوم تاج يکدورمن ت رک ايماس خطاى پادشاىه ناوزي� اولتوردى Ḫiṭāy pādisāhi ozini oltürdi. Män ozüm Tājī kdurmän, Türk emäs. The Chinese emperor killed himself. I myself am a Tajik, not a Turk! ن اى خواجە اوزالرى کاشغر� الديالر اى پادشاە ي زاوزالرينک� نمە ديدىالر Ay pādisāh! Özläriŋiz nemä dedilär? Ay, ḫwāja! Özläri Kasǧarni aldilar. Oh, king! What did Your Excellency say? Oh, khwaja! Your Excellency has taken Kashgar. ”bol- “To Be, to Become بول- On 6.6 bol- “to be, to بول- ,This is the first appearance of a simple but occasionally confusing verb become.” .dur for that- -دور In the Present-Future, we do not need a verb to say “X is Y.” We have :-bol بول- However, if we want to say “X is becoming Y” or “X will be Y,” we use روزى خواجە پادشاە بوالمن ديدى کچيک بالم چونک بوالدور Kicik balam coŋ boladur. Rozi Ḫwāja “Pādisāh bolamän,” dedi. My little child is growing up. Rozi Khwaja said, “I will be king.” 40 Possessive Pronouns and the Simple Past :”bol- shows us that “X became Y بول- ,In the Simple Past ّ ساچالريم اق بولدى اما کونکلوم قرى بولمادى با شىس تاز بولدى Basi taz boldi Saclarim aq boldi, ammā koŋlüm qeri bolmadi. He went bald. My hair turned white, but my heart did not grow old. Of course, there are exceptions. Vocabulary Chaghatay Transliteration Definition ata-ana N. parents اتا انا ayal N. wife ايال čoŋ dada N. grandfather چونک دادا saman N. wheat straw سمان iš N. work ايش asbāb N. tool اسباب Rozi PN. man’s name روزى kimärsä N. somebody کيمرسە (qäri Adj. old (of body قرى köz N. eye کوز ق Bāqī PN. man’s name با� ”bibi N. “Mrs.,” “Madame ب�ب� dä-/de- V. to say دى Niyāz PN. man’s name نياز bol- V. to become, be بول- ”ḫan N. khan; “Miss خان ”.āḫūnd N. “Mr اخوند sač N. hair ساچ taz N. bald تاز baš N. head باش Possessive Pronouns and the Simple Past 41 Chaghatay Transliteration Definition ُ Ḫumā PN. woman’s name خما yä-/ye- V. to eat ي�- išlät- V. use ایشالت- aq- V. flow اق- (bariŋlar V. “Go!” (imperative بارینكالر (täggän Adj. married (of a woman) (Dative تککان (yaš Adj. young; N. tear (from the eyes ياش öz N. self اوز (täg- V. to belong, to touch (Dative تک- hawā N. weather, air, climate هوا ulaǧ N. beast of burden ا والغ fuqarā N. common people فقرا ”.yaq “No ياق Exercises Exercise 1: Translate into English ّ اتا ي زانام� يوق اما چونک ي زدادام� بار سنينک اطينک ي زب�نينک ي زسمانيم�دين يدىمو منينک اطيم ي زس�نينک ن ن سمان ي زينک�دين يدى منينک اسبابالريم� ي زايشالتينک�مو سنينک بر اسبابينک� ايشالتدوق نمە ي زديدينک� ي زس�الر اوز ي زايشالرينک�غە بارينکالر من هم اوز ايشيمغە بارامن ديديم اوغلوم ي زس�نينک ي زاويونک�دە توردىمو ياق ي زب�نينک ي زاويم�دە ي زاوغلينک� تورمادى ي زس�الرنينک اويونکالردە بر کيمرسە ق بارمو با� اخوند ي زب�نينک ي زاويم�دە تورادور ي زب�نينک ي زپادشاهم� قرى ک شىسمو ي زس�نينک ي زپادشاهينک� ياش بر آدم دور قرى ايماس ي زکوزينک� نمە بولدى هوا ساوقدور کوزالريمدين ياشالر توال اقادور ي زبالالرينک�غە چاى و قند برديم سنينک اوز اوالغينک بارمو اوزومنينک بر ايشاکيم و بر اطيم بار سنينک بالنک با شىس تازمو ياق با شىس تاز ايماسدور خما خان يخ شىس مظلومدور ساچالرى هم توال اوزون ّاما او تککان ايرى تازدور اوالرنينک بر ياش بالىس بار بالىس اتام ديدى اتاىس غە بالىسبالم نمە خواەاليسن ديدى بالىس نان و قند خواەاليمن ديدى اتاىس بالىسغە نان بردى قند برمادى اناىس قند ي زبرمايم� ديدى ي زب�دە قند يوق ديدى خما ّ خاننينک ي زق�ى هم بار ي زق�ى ايرکە تککان ايماس اما بر بالىس بار کاشغردە يمان مظلوم توالدور چونک ن اتاىس خطاىدور لنجودين کلدى خما خاننينک چونک داداىس چونک اناىس� کوردى ي زس� ايرکە تککانمو ديدى ياق ايرغە تککان ايماس ديدى ايک ک شىس نان ييدى کوشت ييمادى 42 Possessive Pronouns and the Simple Past اول آدم توختە باىدور ايکک اوغىل بار بر اوغىل روزى آخونددور روزى آخوند اتاىس توختە باىغە من بر ايال خواەاليمن ديدى توختە باى غەبالىس بالم ايال خواەاليدور ي زب� بر ايال ي زاستايم� ديدى بزارغە ُ بارديالر توختە باى بالىسغە بر ايال استادى روزى آخوندنينک کوزالرى خما خان ن �کوردى اتاىسغە ن من اوشول ي زق�� خواەاليمن اياليم بوالدور ديدى توختە باى شول ايالغە سن ايرکە تککانموسن ُ ديدى خما خان ياق ايرکە تکماديم من ياشدورمن ديدى توختە باى کوزالرينک چونک ساچالرينک ُ هم اوزوندور اغلومغە تکاسنمو ديدى ياق من ايرکە تکمايمن ديدى ّاما توختە باى خما خاننينک اتا ن ُ اناىس� استادى اتاىس قرى اناىس هم قرى اوالرغە توال پل بردى اوالر ي ز ق� بالىسغە شول اوغولغە ُ تکاسن اتاىس ب زىکە ُپل بردى ديدىالر ّاما خما خاننينک کوزالريدين ياشالر تاق� اش ييمادى ق ن نياز ب �ب� و با�آخوند نمە يرکە بارديالر کوچاغە ايماس کاشغرغە بارديالر آطالرى �و هم توال سمان اول يرکە الديالر کاشغر درياىسنينک سوالرى اول يردە اقادور اوالر قرى ايماسمو قرىدور ّ ّ ا امبالالرى توال ياشدور ي زق�الرى ايرکە تکدىمو بر ي زق�ى ايرکا تکدى برى تکمادى اوزى کچيکدور اما ق ق اتاىس با� آخوند کاشغردە نمە ايش قيالدور با�آخوند بو يردە قوى اينکالر سويدى اوغول بالىس روزى آخوند هم شول ايش قيلدىمو شول ايش قيلدى اسبابالرى توال بار نياز ب�ب� هم کاشغردين ّ کلمادىمو کاشغردين ايماس کوچادين کلدى اما کاشغردە دوستالرى بار اوشول دوستالر نياز ب�ب� و ق با� آخوندغە خط يازدىالر Exercise 2: Translate into Chaghatay Niyāz Bibi went to Khotan. She stayed in the desert. I went to Kashgar. I saw her child there. Rozi Akhund is the son of Baqi Bay. Rozi Akhund wanted a wife very much. Baqi Bay looked for a wife for his son. He said to a woman, “Are you married?” What did you say? I said, “Go to your own work!” Madame Ḫumā’s husband is not a very good man. Her husband’s head is bald. Madame Ḫumā and her husband climbed the city wall. From that place, they saw the king. Madame Ḫumā’s husband said, “I, too, will become a king!” Madame Ḫumā said to her husband, “What king will you become? A bald king?” Her husband said, “Did you not see the king? The king is very young, but he took money from the common people. He did not give the common people food.” Madame Ḫumā said, “The king’s heart is mean, but he gave the common people salt.” Her husband said, “Did he give it? I, too, will give the common people salt, but I will give the common people food, as well.” Chapter 7 A Legal Document 7.1 Introduction Congratulations! You are ready to start reading simple but authentic texts. The format of the lessons will change a little from here on out. Each lesson will be focused on an authentic text belonging to a specific genre. We will start with formulaic, fairly straightforward genres, and gradually move on to more difficult-to-understand texts. Our first texts concern the rental and sale of land, respectively. They are based on real documents. 7.2 Texts You may already have your own process for deciphering unfamiliar texts. Nevertheless, I will recommend one that may be useful: 1. Look through the vocabulary list at the end of the lesson. Sound out each word as you read. Then study the grammar, especially (7.8). 2. Parse the text. Where do the sentences end? Where do the phrases end? Mark the ends of I like to put a single vertical line !-ب and -دور each phrase. (Hint: look for suffixes like (.and a double vertical line after each finite verb -ب after each 3. Make sure you identify all direct quotations (6.4). There are two quotations in this docu- ment. Where do they begin and end? 4. Transliterate each phrase of the text one by one. Note unfamiliar words and look them up in the glossary. You can check yourself against the transliteration at the end of this lesson. 5. Translate. You can check vocabulary word-by-word at first. Before you translate, however, read the whole sentence and figure out what it means. Ideally, you should gradually learn to translate each sentence as a unit of meaning, and eventually each paragraph. 7.2.1 Rental of Land ن تاءريخقە بر مينک اي کيوز توقسان بش آط يىل شوال ي آ�نينک يکرمە جتوققوزون� کو� ايردى من کە ط رفانليق ممت آخوند ابن مقصود آخونددورمن اقرار ش�ع قيلديم کە بغرە ت کن�دە بر فارچە اون بش غ چ ارکليک يريم و بر حويلە با� برلە بغرە کنتليک احمد آخوندغە اوتوز بش س بدليدە بر يلليق اجارەکە ً قويوب بدل اج نارە� تماما تاپشوروب الديم ديب اوشبو قوليمنينک قراستلي� اوچون بو خط ن� برديم حضار المجلس نياز آخوند ثابت آخوند عىل آخوند شاهددور 44 A Legal Document 7.2.2 Sale of Land ٔ تاريخقە بر مينک اوچ يوز اليک التە ماە صفرنينک چاو� ايردى منکە چونک اريق ت کن�دين يعقوب باىنينک اوغىل محمد باىدورمن اقرار ش�ع قيلديم کە مذکور کنتداىک توقوز فتمنليق ق يريم ن� تابع درختالرى بيالن با� آخوندنينک اوغىل ثابت آخوندغە ايک يوز قرق يتە سکا ساتيب ً برديم ث نم� ن� تماما تابشوروب الديم ديب اوشبو قوليمنينک قراستلي� اوچون اوشبو وث نيقە� برديم ش ق مذکور يرنينک حدود اربعەىس حد �� نياز ب�ب �نينک غەملىک متصل فاصل تام حد شماىل موىس باىنينک ورث ەالرىنينک حويلەسيغە متصل فاصل اريق حد بغر� عام اريقغە متصل حد ج بنو� ق غ با� آخوندنينک با�غە متصل فاصل قر حضار المجلس ثابت يم�اب ممت آخوند محمد عىل آخوند شاهددور Chaghatay Transliteration Definition kün N. day, sun کون (ay N. month, moon (Turkic آى (māh N. month, moon (Persian ماە (Before a month, it has an ezafe: māh-i sawwāl “the month of Shawwal.” [See 10.3]) Šawwāl Islamic month of Shawwal شوال Ṣafar Islamic month of Safar صفر yil N. year يل e-/er- V. to be اى-/اير- Ṭurṗan PN. place name, Turpan/Turfan طرفان Mämät PN. man’s name ممت ibn “son of,” usually abbreviated as “b.” in ابن English translation ʿAlī PN. man’s name عىل iqrār-i šarʿī N. legal declaration اقرار ش�ع S̱ ābit PN. man’s name ثابت Baǧara PN. place name بغرە känt N. town کنت Aḥmad PN. man’s name احمد (ṗarčä N. piece, parcel (of land فارجە čārak N. a unit of weight (about 9 kg, but highly چارک variable across Central Asia), or a unit of area indicating the amount of land necessary to grow that amount of wheat A Legal Document 45 Chaghatay Transliteration Definition ḥoyla N. courtyard حويلە bilän/birlä Postposition. with بيالن/برلە sar N. a silver coin equal to 16 tanggas (another س kind of coin), or 35 grams badal N. price; a thing exchanged for another بدل ijāra N. renting اجارە (badal-i ijāra N. rent (money paid بدل اجارە ً tamāman Adv. completely تماما qoy- V. to place, put قوى- qawl N. speech, thing said قول rāstliq N. truth راستليق učun Postposition. for, because of, on behalf of اوچون (ḥużār al-majlis N. those present at the meeting (as witnesses حضار المجلس šāhid N. witness شاهد Yaʿqūb PN. man’s name, Yaʿqub يعقوب Muḥammad PN. man’s name, Muḥammad محمد eriq N. irrigation ditch, channel اريق maźkūr Adj. the aforementioned. This also has a مذکور .maźkūra مذکورە ,feminine form ṗatman N. a unit of weight (about 574 kg in the area فتمن of Kashgar ca. 1910, but highly variable across Central Asia), or a unit of area indicating the amount of land necessary to grow that amount of wheat tābiʿ Adj. belonging to, included تابع sat- V. to sell سات- s̱ aman N. price ثمن tapšur- V. to hand over تاپشور- was̱ ī qa N. confirmation of an oath وثيقە ḥudūd-i arbaʿa N. the “four limits” (the boundaries of a حدود اربعە parcel of land) (ḥadd N. boundary (singular of Ar. ḥudūd حد ق ḥadd-i šarqī N. eastern boundary حد ش�� 46 A Legal Document Chaghatay Transliteration Definition milk N. property ملک mutaṣṣil Adj. bordering متصل fāṣil Adj. dividing فاصل šimālī N. northern boundary ḥadd-i حد شماىل (Mūsà PN. man’s name, Musa (biblical Moses موىس (”wāris̱ “heir وا رث waras̱ a N. heirs (Arabic plural of ورث ە ḥadd-i ǧarbī N. western boundary حد بغر� ʿāmm N. common people; Adj. common use, for the عام common good ḥadd-i janūbī N. southern boundary حد ج بنو� qir N. a low dyke of earth separating fields قر mī rāb N. an official who manages irrigation and the يم�اب distribution of water eyt- V. to say ايت- 7.3 Numbers It is time for you to learn your numbers. You should not do so all at once, unless you are one of those people who is very good at memorizing. Consult Appendix A for a chart of the numbers. You will notice that numbers come in two forms. They can be written out as words, or they can be written in the Hindu numerals common to the Muslim world: Chaghatay Hindu numerals Transliteration Value bir 1 ١ بر miŋ 1000 ١٠٠٠ مينک ikki 2 ٢ ايک yüz 100 ١٠٠ يوز toqsan 90 ٩٠ توقسان bäš 5 ٥ بش They otherwise work just like the numbers familiar to a native speaker of English or Chi- Bir miŋ ikki yüz بر مينک ايک يوز توقسان بش ,nese. To use the example this document provides toqsan bäs is “one thousand, two hundreds, ninety, five” or 1,295. A Legal Document 47 7.3.1 Dates ٔ -and so on. This word liter ,تاريخ ,تاءريخ ,تاريخ Dates begin with the word tārī ḫ, variously spelt ally means “year” or “history,” and for reasons no one seems to understand, it generally takes .tārī ḫqa تاءريخقە :ǧa/-gä/-qa- -غە/-کە/-قە the Dative suffix Tārī ḫqa bir miŋ ikki yüz toqsan bäs is thus “the year تاءريخقە بر مينک ايک يوز توقسان بش 1295” of the Hijri calendar. 7.3.2 Ordinal Numbers Ordinal numbers are numbers that count things, or put them in order: first, second, third, one- hundredth, and so on. .(unči/-ünči- - جون� inci or- - جين� nči (sometimes- - جن� Ordinal numbers take the suffix Chaghatay Transliteration Meaning Chaghatay Transliteration Meaning altinči 6th جالتن� birinči 1st جبرن� yättinči 7th جيتين� ikkinči 2nd جايکين� säkkizinči 8th جسکزن� üčünči 3rd اوج جون� toqquzunči 9th جتوقوزون� törtünči 4th جتورتون� onunči 10th جاونون� bäšinči 5th جبشن� As you see in the text, ordinal numbers are used to specify the day. Of course, numbers can also be spelled out in numerals. ن ماە شوالنينک يکرمە جتوققوزن� کو� māh-i sawwālniŋ yigirmä toqquzunci küni the 29th day of the month of Shawwal ن جمادى االخرىنينک ١٨ جن� کو� ١٨ جن� جمادى االخرى 18-nci jumādà al-āḫirà jumādà al-āḫiràniŋ 18-nci küni the 18th of Jumada al-Akhira the 18th day of Jumada al-Akhira ”i-/er- (är-) “To Be اى-/اير- 7.4 erdi (or possibly ايردى ,Your next step in reading the date is to decipher that verb at the end ,dur. In the past, however- -دور ärdi). You remember that to say “to be” in the present, we use dur. Instead, we use a special verb that has disappeared from the present but- -دور there is no .-er اير- i- or اى- :survives in the past 48 A Legal Document i-/er- (är-) “to be” is conjugated in the Affirmative just like any other Simple Past اى-/اير- verb: Chaghatay Transliteration Meaning Chaghatay Transliteration Meaning biz erduq we were ي زب� ايردوق män erdim I was من ايرديم siz erdiŋiz you were sizlär erdiŋlar you were ي زس� ي زايردينک� ي زس�الر ايردينکالر sän erdiŋ you were سن ايردينک ular erdi(lär) they were اوالر ايردى)الر) ul erdi he/she/it was اول ايردى emäs followed by ايماس i-/er- “to be” in the Negative requires us to use اى-/اير- ,However :-i-/er اى-/اير- Chaghatay Transliteration Meaning Chaghatay Transliteration Meaning biz emäs erduq we were ي زب� ايماس män emäs erdim I was not من ايماس not ايردوق ايرديم sizlär emäs you were ي زس�الر siz emäs erdiŋiz you were ي زس� ايماس not erdiŋlar not ايماس ي زايردينک� ايردينکالر sän emäs erdiŋ you were سن ايماس not ايردينک ular emäs they were اوالر ايماس ul emäs erdi he/she/it اول ايماس was not erdi(lär) not ايردى)الر) ايردى ق اول مظلوم ک شىس با� خواجەنينک اناىس ايردى من اوشول يردە ايرديم Män usul yärdä erdim. Ul maẓlūm kisi Bāqī Ḫwājaniŋ anasi erdi. I was in that place. That woman was Baqi Khwaja’s mother. ّ توال کچيک ايماس ايرديم اما چونک ايماس شول زماندە ي زس� توال کچيک ي زايردينک�مو ايرديم Šul zamānda siz tola kicik erdiŋizmu? Tola kicik emäs erdim, ammā coŋ emäs erdim. At that time, were you very young? I was not very young, but I was not grown up. ke کە Subordinating Conjunction 7.5 ke comes from Persian, in which it means “that” or “who are.” It begins a کە The conjunction subordinate clause, which we can usually think of as a sort of parenthetical description. .kim کيم ki and ىک :There are two main variations on this suffix A Legal Document 49 ق ت با� آخوند کە ي نک� اوز يور�غە ياندى بالسيغە بر انام کە خطاىدين کلدى فارچە خط بردى anam (ke Ḫiṭāydin käldi) Bāqī Āḫūnd (ke keyin oz yurtiǧa yandi) balasiǧa bir ṗarcä ḫaṭ bärdi. my mother (who came from China) Baqi Akhund, who later returned to his own land, gave his child a letter. -I, who am . . .” bracket“ منکە . . . - د ورم ن In our document, we see it as män ke . . . -durmän ing a list of names. This is the usual way of listing names at the beginning of such a document so as to indicate who is filing the plaint, agreeing to the settlement, and so on. ت من کە ط رفاندين ممت آخوند ابن مقصود ي زب�الرکە نخ�دين نياز خان روزى باى و خما ز آخونددورمن ب�ب� يدورم�. . . Bizlär (ke Ḫotandin Niyāz Ḫān, Rozi Bay, wä Män (ke Ṭurṗandin Mämät Āḫūnd ibn Maqṣūd Ḫumā Bibidurmiz) . . . Āḫūnddurmän) . . . We (who are Niyaz Khan, Rozi Bay, and Huma I (who am Mämät Akhund b. Maqsud Akhund Bibi from Khotan) . . . from Turpan) . . . he said that . . .” This either takes“ ت اي�کە ke, as in eytti ke کە Sometimes, a quote begins with de- by indicating the beginning of a quote rather than the end. Sometimes you دى- the place of will see both together. Sometimes there will be far too many verbs for “to say” in one place, and one will be doubled through the use of a Perfective suffix (7.8). ت ن اقرار ش�ع قيلديم کە پادشاە ديدىالرکە ي زب� جبشن� ايدە نخ�� االمي ز� Pādisāh dedilärke, “Bäsinci ayda Ḫotanni Iqrār-i sarʿī qildim ke, . . . alamiz.” The king said, “In the fifth month, we will take I made a legal declaration to the effect that . . . Khotan.” ّ من کە کوچاليق تتوخ� يم�ابدورمن ايتيمکە مال آخوند ت اي�الر کە کاشغر خواجەالرى توال ن اوشول اون ت ورت فتمنليق ير� يعقوب يخ ش ىسدور ديدىالر ّ آخوندغە بر يوز التە سک ە برامن ديپ ايتيم Mullā āḫūnd eyttilär ke, “Kasǧar wḫ ājalari tola Män (ke Kucaliq Toḫta Mī rābdurmän) yaḫsidur,” dedilär. eyttim ke, usul on tort ṗatmanliq yärni Yaʿqūb Āḫūndǧa bir yüz altä sargä berämän dep eyttim. Mullah Akhund said, “The khwajas of Kashgar I, Tokhta Mirab of Kucha, said, “I gave this are very good.” fourteen-patman plot of land to Yaʿqūb Akhund for 106 sar.” 50 A Legal Document .liq/-lik/-liǧ/-luǧ, etc- -ليق/-ليغ/- ل وغ/-ليک 7.6 ,lik- -ليک :liq, or some variation on it- -ليق One of the most common suffixes in Chaghatay is .lük or -lüg—all of these are possible- - ل وک ,luǧ- - ل وغ ,liǧ- -ليغ ,luq- -لوق Technically, we are looking at two different suffixes that just happen to look extremely simi- lar. They are so similar, in fact, that most scribes did not distinguish them in writing. For the sake of clarity, we will treat these two suffixes separately here, but keep in mind that they will usually be written the same way afterward. lüg- - ل وگluǧ- - ل وغ lig- - ليگliǧ- -ليغ Attributive 7.6.1 -g] is an “attributive” suffix—it indicates belonging to some] گ ǧ] or] غ This suffix ending in thing, or possessing its particular quality. This suffix turns nouns into adjectives. For example, ”.āṭliǧ “possessing a horse, horse-having آطليغ āṭ “horse” can be turned into آط the word Kasǧarlig “originating کاشغرليگ Kasǧar will become an adjective کاشغر A placename like in Kashgar, Kashgari.” lüg. All of these end in a- - ل وگ luǧ- - ل وغ lig- -ليگ liǧ- -ليغ :Look at the end of each suffix ǧ]. If the stem has a] غ voiced consonant. If the stem has a back vowel, the suffix will end in g]. Roundedness harmony determines the vowel. So, both] گ front vowel, the suffix will end in palatal harmony and roundedness harmony play roles in choosing the form of the suffix. ت تاز باشليغ آطليغ نخ�ليگ کوللوگ اوتلوغ otluǧ köllüg Ḫotanlig ātliǧ taz bašliǧ grassy possessing a lake originating in horse-having, on bald-headed Khotan horseback ت تاز باشليغ قرى بش مينک نخ�ليگ مظلوم کوللوگ باغ اوتلوغ ي ورت آدم آطليغ ک شىس otluǧ yurt köllüg bāǧ Ḫotanlig maẓlūm bäš miŋ ātliǧ kiši taz bašliǧ qeri ādam a grassy land a garden with a a Khotanese 5,000 mounted a bald old man lake woman men ط رفانليغ Ṭurṗan, so he is طرفان The person named at the top of the first document is from bir yilliǧ بر يلليغ اجارە :Ṭurṗanliǧ “Turpanese.” Later, -liǧ is added to a noun to make it an adjective ijāra “a one-year rent.” Nevertheless, the attentive reader will have noticed that the actual spelling of this suffix in liq in both cases. In practice, these suffixes were rarely distinguished- -ليق the document is from the next variant. This is because word-final consonants were (probably) always devoiced in Chaghatay (7.6.2). You may see them written differently in earlier texts. lük of Abstraction- - ل وک luq- -لوق lik- -ليک liq- -ليق 7.6.2 k] produces nouns that relate to the root word in an abstract] ک q] or] ق The suffix ending in way. ”coŋ “large چونک ;”rāstliq “truth را س تليق rāst “true” را س ت :It can turn adjectives into nouns ”.kiciklik “smallness; youth کچيکليک kicik “small” کچيک ;”coŋluq “largeness چ ونکلوق A Legal Document 51 pādisāhliq پادشاەليق pādisāh “king” پادشاە :It can turn nouns into more abstract nouns Ḫudāliq خداليق Ḫudā “God” خدا ;”balaliq “childhood بالليق bala “child” بال ;”kingship“ “deity; godliness.” Once again, the choice of suffix relates to both palatal harmony and roundedness harmony. - لوق.[lik following the front vowel [ä- -ليک liq is used following the back vowel [a] and- -ليق lük will follow the front, round- - ل وک luq will follow the back, round vowels [o, u], while- vowels [ö, ü]. .(siz “without” (12.3- - ي زس� liq is- -ليق The opposite of učun اوچون birlä and برلە bilän or بيالن :Postpositions 7.7 In English, we use prepositions to describe the place, manner, goal, or direction of an action: “around the house,” “to the store,” “according to the law,” and so on. All of these prepositions come before the words they modify, hence “pre-.” Chaghatay uses postpositions to do the same work. Unlike Chaghatay adjectives, these post- positions come after the words they modify. We have two in this document: bilän usually means simply “with,” but it can also indicate “together with; by means بيالن of; on the occasion of,” and so on. You will be able to tell from context. There are many ,billä بلە ,ilä ايلە birlä. We also encounter برلە bilän, most commonly بيالن variations on and others. ”.ucun means “for; because of; for the benefit of; for the purpose of اوچون ن ي زس�الر نمە اوچون شول ايشالر� قيلدينکالر من روزى آخوند بيالن بزارغە کلديم Män Rozi Āḫūnd bilän bazārǧa. käldim Sizlär nemä ucun sul islarni qildiŋlar? I came to the market with Rozi Akhund. For what purpose did you do these deeds? p- - بThe Suffix 7.8 7.8.1 Serial Verbs ,-پ p. (It is also written- -ب Chaghatay links verbs together in time sequences with the suffix ,wä و in manuscripts). This is how we connect two sentences—not with -ب but we usually see .p- -ب but with -p as “and” or “and then.” It has no tense—it works in the Past, Pre- -ب We could translate ”p does indicate, however, is that the action is or will be “completed- -ب sent, or Future. What before the one that follows. In technical language, we call it a “perfective” suffix. The subjects of the two verbs do not have to be the same. اتام ي زس�الر نمە ايش ي زقيالس�الر ديب اوالر ي زب� من اوىدين چيقيب درياغە باريب سو ايچيب آط ي زايستايم� ديدى اش ييديم Män oydin ciqip, daryāǧa barip, su icip, as Atam “Sizlär nemä is qilasizlar?” dep, ular “Biz yedim. āṭ istäymiz” dedi. I left the house, went to the river, drank water, My father said to them, “What are you doing?” and ate food. and they said, “We are looking for a horse.” 52 A Legal Document p suffix depends on roundedness harmony and palatal harmony, just- -ب The vowel in the like the suffixes in the Simple Past. ”istäp “seek and ايستاب ,p is added, for example- -ب if the stem ends in a vowel, only .1 ”barip “go and باريب ,ip, for example- - يبif [a] or [ä] then a consonant, add .2 ”turup “stand and توروب ,up, for example- -وب if [o] or [u] then a consonant, add .3 ”körup “see and کوروب ,üp, for example- -وب if [ö] or [ü] then a consonant, add .4 Of course, this is just a rule. It will be broken. 7.8.2 Manner (the Copulative Gerund) p, it is very- -ب When you see two verbs right next to each other, and the first one ends in likely that they are linked together intimately. In these cases, the first of the two verbs indicates the action, while the second one suggests the result of the action or the manner in ال- which it was done. (This is especially common when the second verb in the sequence is (.-bär بر- al- or ساتيب برديم تاپشوروب الديم tapsurup aldim satip bärdim Literally: I received by something being handed Literally: I sold in a way that resulted in over. someone else receiving, or that benefited them. “I collected.” “I sold it to her.” (or “I sold it on her behalf.”) is Tapsurup aldim “I received it (in a way that benefited تاپشوروب الديم How do you know if me),” or Tapsurup, aldim “I received, and then took?” Pay attention to context. .(may -mäy (9.8- -ماى p works, go to- -ب To see how the negative version of 7.8.3 Dissecting a Tricky Sentence :p works, we can parse this sentence- -ب Now that we know how ن ً بر يلليق اجارەکە قويوب بدل اجارە� تماما تاپشوروب الديم ديب اوشبو قوليمنينک قراستلي� ن اوچون بو خط� برديم p and all of the verbs in the Simple Past. There are three- -ب Mark each serial verb ending in .(الديم، برديم) and two in the Simple Past (قويوب، تاپشوروب، ديب) serial verbs ن -bu ḫaṭni bärdim “I provided this docu بو خط� برديم :Start from the end of the sentence ment.” You now know how the story ends. usbu qawlimniŋ rāstliqi اوشبو قوليمنينک قراستلي� اوچون ?Why did he provide the document ucun “because of/for the benefit of the truth of what I said.” The document is here as a record, noted by an Islamic judge, that he indeed made this statement. de- “to say” acts like a quotation دى- Where is the statement? Remember that the verb dedim “I said,” we have ديديم mark—it shows where someone’s speech ends. Here, instead of ”. . . dep, “I said, and ديب the serial verb A Legal Document 53 What is the statement? Quotations tend to end in verbs that specify action in a specific time ”.aldim “I took الديم and place, in this case ن ً badal-i ijārani tamāman tapsurup بدل اجارە � تماما تاپشوروب ?How did he take, and what “I received in its entirety the rent.” Great, we now have a whole story. ?What did he do before receiving the rent !بدل But wait, there is another serial verb before ,bir yilliq ijāragä qoyup “I placed [the land] into a one-year rental بر يلليق اجارەکە قويوب and . . .” Put it all together. “Bir yilliq ijāragä qoyup, badal-i ijārani tamāman tapsurup aldim,” dep, usbu qawlimniŋ rāstliǧi ucun bu ḫaṭni bärdim. “ ‘I placed [the land] into a one-year rental, and I received in its entirety the rent,’ I said, and as proof of what I said, I provided this document.” Transcription Text 1 Tārī ḫqa bir miŋ ikki yüz toqsan bäš, aṭ yili, Šawwāl ayiniŋ yigirmä toqquzunči küni erdi. Män (ke Ṭurṗanliq Mämät Āḫūnd ibn Maqṣūd Āḫūnddurmän) iqrār-i šarʿī qildim ke, “Baǧara käntidä bir ṗarčä on bäš čāraklik yärim wä bir ḥoyla bāǧi birlä Baǧara käntlik Aḥmad Āḫūndǧa ottuz bäš sar badalidä bir yilliq ijāragä qoyup, badal-i ijārani tamāman tapšurup aldim,” dep ušbu qawlimniŋ rāstliqiǧa bu ḫatni bärdim. Ḥużār al-majlis: Niyāz Āḫūnd, S̱ ābit Āḫūnd, ʿAlī Āḫūnd šāhiddur. Text 2 Tārī ḫqa bir miŋ üč yüz ällik altä, māh-i Ṣafarniŋ üči erdi. Män (ke Čoŋ Eriq käntidin Yaʿqūb Bayniŋ oǧli Muḥammad Baydurmän) iqrār-i šarʿī qildim ke, “Maźkūr käntdäki toqquz ṗatmanliq yärimni tābiʿ daraḫtlari bilän Bāqī Āḫūndniŋ oǧli S̱ ābit Āḫūndǧa ikki yüz qirq yättä sargä satip bärdim. S̱ amanini tamāman tapšurup aldim,” dep ušbu qawlimniŋ rāstliqi učun ušbu was̱ ī qani bärdim. Maźkūr yärniŋ ḥudūd-i arbaʿasi: ḥadd-i šarqī : Niyāz Bibiniŋ milkiǧa mutaṣṣil, fāṣil: tam. Ḥadd-i šimālī : Mūsà Bayniŋ waras̱ alariniŋ ḥoylasiǧa mutaṣṣil, fāṣil: eriq. Ḥadd-i ǧarbī : ʿām eriqǧa mutaṣṣil. Ḥadd-i janūbī : Bāqī Āḫūndniŋ bāgiǧa mutaṣṣil, fāṣil: qir. Ḥużār al-majlis: S̱ ābit Mī rāb, Mämät Āḫūnd, Muḥammad ʿAlī Āḫūnd šāhiddur. Translation Text 1 In the Hijri year 1295, the Year of the Horse, on the 29th day of the month of Shawwal, I (Mämät Akhund b. Maqsud Akhund of Turpan) made a legal declaration: “I agreed to rent a parcel of my land 15 charak in size, along with a house and its orchard, to Ahmad Akhund of the town of Baghara for 35 sar for the period of one year. I received the rent in full.” As proof of what I said, I provided this document. Witnesses: Niyaz Akhund, Sabit Akhund, and ʿAli Akhund. Text 2 In the Hijri year 1356, on the third day of the month of Safar, I (Yaʿqub Bay, son of Muḥammad Bay, of the town of Big Ditch) made a legal declaration: “I sold 9 patman of land in the 54 A Legal Document aforementioned town, with its trees, to Baqi Akhund’s son Sabit Akhund for 247 sar. I received the price in full.” As proof of what I said, I provided this confirmation of my oath. That land’s four boundaries are: to the east, it abuts Niyaz Bibi’s property, boundary: wall. To the north, it abuts the house of the heirs of Musa Bay, boundary: ditch. To the west, it abuts the common irrigation ditch. To the south, it abuts Baqi Akhund’s orchard, boundary: a low dyke of soil. Witnesses: Sabit Mirab, Mämät Akhund, and Muḥammad ʿAli Akhund. 7.9 Further Reading and Study Resources for studying these sorts of documents abound. Gustaf Ahlbert, a Swedish missionary in Kashgar, in 1920 produced a collection of specimens of formal writing, including contracts, Ḫuṭūṭ خطوط المتفرقە نيع� التە شهرنينك رس م خط و وثيقەالرى deeds, and letters. It was called al-mutafarriqa, yaʿnī Altä Šaharniŋ rasm ḫaṭ wä̱ wasī qalari (The Manner of Writing Letters and Documents in the Six Cities). This collection can be found digitized on the website of the Jarring Collection at the Swedish Research Institute in Istanbul as xutu:t al-mutεfεrriqæ jænï alte šεhεrnïղ rεsmi xæt vε vεsi:qælærï, publication 1920:3 in the Kashgar Prints. (Later editions include corrections or examples of other genres.) Scholars in China are now producing collections of precisely these sorts of documents, complete with photoreproductions of the originals, transliterations, and translations. See, for example, Zhang Shicai, Weiwuer zu qiyue wenshu yizhu [Uyghur Contracts and Documents, Translated and Annotated] (Wulumuqi: Xinjiang daxue chubanshe, 2015). Chapter 8 A Newspaper Story from Kashgar 8.1 Introduction This text comes from the later end of Chaghatay. It was published on October 9, 1933, in Kashgar in the newspaper Eastern Turkestan Life (Šarqī Turkistān Ḥayāti), the mouthpiece of a short-lived republic, while fighting raged throughout the city. “Dungans” (a name for Hui, Chinese-speaking Muslims) fought against Turks for control of Kashgar. This newspaper story narrates one of those battles, and along the way illustrates and builds upon some of the narrative conventions and grammar we learned in chapter 7 and earlier. Note that some of the spelling in this article is different from what we have seen before. .lar- -لر lar is now shortened to- -الر .[k] ك k] is replaced with] ک If you would like to read the original version of this article, scans of Eastern Turkestan Life can be found online on the website of the Jarring Collection of the Lund University Library in Sweden. This text has been slightly modified from the original. From this point on, because we are using authentic texts, we will encounter words that are otherwise fairly uncommon. These are marked in the vocabulary lists with an asterisk (*). 8.2 Text ١٨ جن� جمادى االخرى يکشنبە سحردە کچە غفلتدين فايداالنيب ت ورت يوز يکشنبە واقعەىس قدر تونکان فرقەىس چقيب کچيک چت يوللر بر آط بازاريغە قدر کلدى موندين بر فرقەىس تاش ف بازاريغە کلکان ايدى عسکرلر طر�دين آتيلب بر سايغە قامالديلر بر نچەىس شوندە ثلمتغە اوچراب باقيىس سا ىنينك نآرقەسي� تيشيب چقيب قاچديلر آط بازاريدە قالغانلرى پاينافده بر نچه عمارتلرکە اوت ياقيب تورغان حالدە تيشوك دروازە ط رفدين ي زعسکرلرم� يتيب کليب هجوم باشالب اوندين نزيادەسي� آتيب باقيىس قاچيب عسکرلر طرفدين آرقەدين تعقيب اتيلدى سکز تاشغە کلکاندە چخچر� طرفداىک اوزبك عسکرلرى کليب نتونکانالر� ايک طرفدين آتيب اليکدين زيادەىس اولتورولوب کوبلرى ياراالنيب ينک شهر چ اي�کە قاچديلر بش آتار اون آتار اون ملطيق بر نچە کتە آطلر غنيمت اليندى بر نچە ياس�لر توتولدى Chaghatay Transliteration Definition ق šarqī Adj. eastern ش�� ”Turkistān Turkistan, the “land of the Turks ترکستان ḥayāt N. life حيات 56 A Newspaper Story from Kashgar Chaghatay Transliteration Definition yakšanba PN. Sunday يکشنبە wāqiʿa N. incident, event واقعە jumādà al-āḫī r PN. the month Jumada al-Akhir جمادى ياالخ� saḥar N. early morning سحر kečä N. night, evening کچە ǧaflat* N. carelessness, inattention غفلت (”din fāydalan- “to use X-دين فايداالن-) fāydalan- V. use فايداالن- ǧa qadar up to X- -غە قدر -Tungan PN. Dungan, Hui, Sino-Muslim, Chinese تونکان speaking Muslim firqa N. group فرقە čät Adj. outlying, distant چت (بو + -دين ←) ”mundin “from this موندين ʿaskar N. soldier عسکر taraf N. side; in construction X ṭarafidin, indicates the ط رف agent X in a passive construction at- V. to shoot آت- sarāy N. serai سا ى qama- V. lock, shut قاما- yät- V. to arrive يت- bir näččä Some بر نچە (شول + دە >) ”šunda “in that place شوندە sulmat* N. crack, hole ثلمت ucřa- V. to encounter اوچرا- ق bāqī N. remainder با� arqa N. back آرقە tiš- V. to bite; dig through تيش- qač- V. to flee قاچ- qal- V. to stay, remain; to be left in a state قال- A Newspaper Story from Kashgar 57 Chaghatay Transliteration Definition Paynaṗ PN. placename, Paynap پايناف ot N. fire اوت ǧa ot yaq- “to light X on-غە اوت ياق- -) yaq- V. to light ياق- fire”) (ḥāl N. state (of being حال hujūm N. attack هجوم taʿqī b N. pursuit تعقيب ”Säkkiz Taš PN. place name, Sakkiz Tash “Eight Stones سکز تاش Ḫačarči PN. place name, Khujand, a city in today’s Tajikistan چخچر� Özbäk PN. Uzbek اوزبک X-din ziyāda more than X -دین زيادە öltür- V. kill اولتور- köp Adj. many کوب yarala- V. to wound ياراال- (”yäŋi sahar “New City ينک شهر) šahar N. city شهر iči N. inside چاي� bäš atar N. five-shooter pistol بش آتار on atar N. ten-shooter pistol اون آتار miltī q N. rifle ملطيق katta Adj. large کتە ǧanī mat N. booty, spoils غنيمت asī r N. prisoner ياس� tut- V. to seize توت- Reading Questions As you read, it will help to engage with the substance of the text—not just the language, but the narrative told through it. This is a newspaper article, so answer the basics: When did this happen? (Look for ways to convert from Hijri to Gregorian dates!) Who was involved? What happened? 58 A Newspaper Story from Kashgar Where? How? Why? (You may need to speculate) Who is telling the story? 8.3 Passive Voice This text contains several examples of the Passive Voice. To make a verb Passive, simply attach .[n] -ن- l], then the suffix becomes] <ل> l-. If the stem’s final consonant is already- -ل- the suffix Examples in this passage include: Active Verbs ال- ياراال- اولتور- قاما- آت- at- qama- öltür- yarala- al- to shoot to shut in to kill to wound to take Passive Verbs ی نال�- یاراالن- اولتورول- قامال- آتيل- atil- qamal- öltürül- yaralan- alin- to be shot to be shut in to be killed to be wounded to be taken l-, the vowel before it depends on the stem. You will- -ل- Note that when you add the suffix recognize these rules from our discussion of roundedness harmony (6.2). ”.yaralan- “to be wounded ياراالن- l-, ex- -ل- If the stem ends in a vowel, just add .1 آتيل- ,il-, for example- - -يل If the stem ends in a consonant, and the last vowel is [a, ä], add .2 atil- “to be shot.” ,ul-, for example- -ول- If the stem ends in a consonant, and the last vowel is [o, u], add .3 ”.soyul- “to be slaughtered سويول- ,ül-, for example- -ول- If the stem ends in a consonant, and the last vowel is [ö, ü], add .4 ”körül- “to be seen کورول- طرفيدين In Passive constructions, the agent (the doer of the action) is marked with X ṭarafidin X “by X.” عسکارالر طرفيدين اولتورولدىالر قامالدوق تونکانالر طرفيدين آتيلدى Tunganlar ṭarafidin atildi. Qamalduq. ʿAskarlär ṭarafidin oltürüldilär. He was shot by Dungans. We were shut in. They were killed by soldiers. ǧan/-gän- -غان/-کان Participle 8.4 A participle can turn a verb into an adjective. In English, we can talk about “a king who con- quers the world,” but we can also turn that phrase around: “a world-conquering king.” The A Newspaper Story from Kashgar 59 phrase “world-conquering” is kind of like a participle in Chaghatay. In Chaghatay, however, participles can work in both the Past and in the Present-Future, so we also see phrases like “a conquered-the-world king.” A participle can also function as a noun, to which we can then add the case suffixes. We will see examples below. The participle suffix is very common, so scribes often wrote it hurriedly or with a sort of shorthand. See the section on Chaghatay writing for examples. 8.4.1 Past Participle ǧan/-gän forms the Past- -غان/-کان When it is added directly to a verb stem, the suffix Participle. The newspaper story gives us a couple of examples of the participle as a noun. Let’s think of this as “the moment when an action was done,” “the time when something was in a certain state.” کچيک بولغانيمدە مالالر شمالدين يانغاندە mullālar simāldin yanǧanda kicik bolǧanimda when the mullahs returned from the north when I was small ن باغ� االمن ديکانيدە عسکرلر اتيلغاندين ي نک� ʿaskarlär atilǧandin keyin “Bāǧni alamän” degänidä after the soldiers were shot when he said “I am taking the orchard” gän- -کان ǧan or- -غان Break these down, and you will see some patterns. First, the choice of [ǧan, while front vowels [ä, ö, ü- -غان depends on palatal harmony: back vowels [a, o, u] take .gän. Of course, these rules are made to be broken- -کان take da/-dä puts the action- -دە The participle can then take a suffix or a postposition: the Locative din can be used with the- -دين in” the time when something happened. The Ablative suffix“ .keyin to indicate that something happened “after” an event ي نک� postposition Optionally, the participle can take a personal possessive suffix (6.1). This helps clarify who or degänidä “when he ديکانيدە ,what was doing the action, or was in a certain state, for example said.” Break this down into degän “saying,” -i- “his,” and -dä “at, in”—literally, “at his saying.” The participle can also modify a noun, as it does at the end of the document: ط رفاندا قالغان تدوس� شمالدين يانغان مالالر simāldin yanǧan mullālar Ṭurṗanda qalǧan dosti mullahs returned from the north her friend who stayed in Turpan ي زب� کورکان تنچ زمان قيلينغان خط qilinğan ḫaṭ biz korgän tinc zamān a made (written) letter the peaceful time we have seen 60 A Newspaper Story from Kashgar 8.4.2 Present Participle We see this suffix combined with Present-Future verbs to produce a Present Participle. Just like the Past Participle, this can be a noun (“the fact of doing something or being in a certain state”) or an adjective (“which is doing something or is in a certain state”). The adjective is vastly more common. قوالنکغە کتادورغان عام يول شول يردە اولتورادورغان ي زق� sul yärdä olturadurǧan qiz Qolaŋǧa ketädurǧan ʿāmm yol the girl who is sitting here the highway that goes to Qolang 8.4.3 Past Perfect You will have noticed that stories tend to be told with a combination of the Simple Past, نياز �� ت نخ�دين کليپ خواجەالرنينک :the Perfective Converb, and the Past Participle ب ب غ ,Niyāz Bibi Ḫotandin kelip با�دە اولتوردى اولتورغانيدە بر عسکر طرفيدين اولتورولدى ḫwājalarniŋ bāǧida olturdi. Olturǧanida, bir ʿaskar ṭarafidino ltürüldi. “Niyāz Bibi came from Khotan, and she sat in the orchard of the khwajas. When she sat down, she was killed by a soldier.” Sometimes, however, the storyteller must switch the focus along the way to sometime further ّ Ammā اما نياز ب�ب� کلکانيدە شول باغقە بر عسکار هم تونکان ايستاب کلکان ايدى :in the past Niyāz Bibi kälgänida, sul bāǧqa bir ʿaskar häm Tungan istäp kälgän idi. “However, when Niyaz Bibi arrived, a soldier had come to this orchard looking for Dungans.” To make this Past Perfect, Chaghatay combines the Past Participle with the Simple Past of ”.er-/i- “to be اير-/اى- بر فرقەىس تاش بازاريغە کلکان ايدى Bir firqasi Tas Bāzāriǧa kälgän. idi One group had come to the Stone Market. V-p turǧan ḥālda -ب تورغان حالدە 8.5 V-p -ب تورغان حالدە :”This text gives us an example of how to say “while X was doing Y turǧan ḥālda. [تونکانالر[ بر نچه عمارتلرکە اوت ياقيب تورغان حالدە . . . [Tunganlar] bir näčä ʿimāratlärgä ot yaqip turǧan ḥālda . . . While [the Tungans] were setting fire to several buildings . . . p tur-. In 7.8, we noticed how, when- -ب تور- This phrase has two parts. Let’s start with tur- “to تور-) p, the meaning of the second verb- -ب some verbs are combined by the suffix A Newspaper Story from Kashgar 61 ot اوت ياقدى yaq- “to light”). While ياق-) stand, stay”) affects the meaning of the first verb -ot yaqip turdi means “they kept light اوت ياقيب ت ورد ى ”,yaqdi alone means “they lit fire ياق- tur- “stay” into the meaning of تور- ing on fire.” This phrase integrates the meaning of yaq- “light.” ot yaqip turǧan اوت ياقيب تورغان .(Now we can make a participle out of this phrase (8.4 means, as an adjective, “continuously lighting on fire in the past.” This phrase can modify the ot yaqip turǧan ḥāl “a state اوت ياقيب تورغان حال :”(ḥāl, meaning “state (of being حال word of continuously lighting on fire in the past.” -ot yaqip turǧan ḥālda “dur اوت ياقيب تورغان حالدە :da- -دە Add again the Locative suffix ing a state of continuously lighting on fire in the past”—or, in colloquial language, “while they were lighting fires.” This is the most common way to say “while X was doing Y.” We will see it again in later lessons. 8.6 Practice Try reading these real newspaper stories. A glossary is included below. 8.6.1 From Free Turkestan (Ärkin Turkistān) No. 14, 2 Shaban 1302 ينک شهر ٤ جن� شعبان سەشنبە نکو� تازغون يوليدە عسکرلريمز تونکانلر برلە مقابلە بولوپ اوروشوب نتيجەدە تونکانلردين يکرماىس اتيلدى نقالغا� ينک شهرکە قاچديلر بو اوروشدە عسکرلريمز يتە دانە يخ شىس بش اتار اون اتار ملتق غنيمت الديلر ايک نفر ياس� توتولدى 8.6.2 From Independence (Istiqlāl), 1302 AH وکيل عبداللطيف افندىنينک شت� في� ٔ ١٥ جن� شعباندە— رى ي س جمهور ضح�تلرىنينک حضور عاليلريدين عاىل يارلقلر برلن تمح�م وکيل عبداللطيف افندى باش وکالتغە شت�يف بيورديلر، مذکور افندىنينک شت� في� مناسبت بلە باش وکالتدە قومندانلرنينک فوقالعادە مجلسلرى بولدى، ارتەىس تمح�م وکيل افندى يانک شهرغە چقيب .آندە توقيف نايتلغا� اوچون تونکانلر ايلە يانکيدين سوقوش باشالندى 8.6.3 Practice Glossary Chaghatay Transliteration Definition sešanba PN. Tuesday سەشنبە muqābila N. confrontation; Adj. confronting مقابلە natī ja N. result نتيجە (dāna (Measure Word دانە 62 A Newspaper Story from Kashgar Chaghatay Transliteration Definition (ملطق miltiq N. rifle (variant spelling of ملتق wakī l N. representative وکيل ʿAbd ul-Latī f PN. man’s name عبداللطيف äfändi title, mister افندى tašrī f N. conferring of an honor شت�يف Šaʿbān PN. month of Shaban شعبان ٔ ra’ī s-i jumhūr N. president of a republic رى ي ش جمهور ”ḥażrat Adj. “the great ضح�ت ḥużūr-i ʿālī N. one’s esteemed presence حضور عاىل ʿālī Adj. esteemed, great عاىل yarliq N. command, proclamation يارليق muḥtaram Adj. respected تمح�م wakālat N. power to represent وکالت Tazǧun PN. place name, Tazghun تازغون uruš- V. to fight with one another اوروش- uruš N. fight اوروش buyur- V. to order بيور- munāsibat N. connection, occasion مناسبت qomandan N. commander قومندان fawqu ‘l-ʿādah Adj. extraordinary فوقالعادە majlis N. meeting مجلس ertä N. the next day, tomorrow ارتە yäŋi ينک yaŋi see يانک (اول + دە ←) andä there آندە tawqī f N. arrest, detention توقيف et- V. to do, create, make ايت- (ين کدين =) yaŋidin Adv. anew يانکيدين soquš N. fighting سوقوش A Newspaper Story from Kashgar 63 8.7 Transliterations and Translations Main Text (8.2) Yakšanba wāqiʿasi: 18nči Jumādà al-Āḫirà, yakšanba, saḥardä, kečä ǧaflatdin faydalanip, tört yüz qadar Tungan firqasi čiqip, kičik čät yollar birlä AṭBāzāriǧa qadar käldi. Mundin bir firqasi Taš Bāzāriǧa kälgän idi. ʿAskarlär tarafidin atilip, bir sarayǧa qamaldilar. Bir näččäsi šunda s̱ ulmatǧa učrap, bāqī si sarāyniŋ arqasini tišip, čiqip, qačdilar. AṭBāzārida qalǧanlari Paynaṗda bir näččä ʿimāratlärgä ot yaqip turǧan ḥālda, Tišük Darwāza tarafdin ʿaskarlärimiz yätip kelip, hujūm bašlap, ondin ziyādasini atip, bāqī si qačip, ʿaskarlär tarafdin arqadin taʿqī b etildi. Säkkiz Tašǧa kälgändä, Ḫačarči tarafdaki Özbäk ʿaskarläri kelip, Tunganlarni ikki tarafdin atip, ällikdin ziyādasi öltürüp, köpläri yaralanip, Yaŋi Šahar ičigä qačdilar. Bäš atar, on atar, on miltī q, bir näččä katta atlar ǧanī mat alindi. Bir näččä asī rlar tutuldi. The Sunday Incident: On Sunday, 18 Jumada al-Akhira, in the early morning, taking advan- tage of the inattention of [people at] night, about 400 Dungan soldiers came out, and by means of backroads [“little, distant roads”] came all the way to the Horse Market. One group of them had come to the Stone Market. They were fired upon by soldiers and were trapped in a serai. Some of them found a hole [in the wall] there, while the remainder broke through the back of the serai, exited, and fled. While those who remained in the Horse Market were setting fire to several buildings in Paynap, our soldiers arrived from the Tishük Gate, began an attack, and shot more than ten of them, and so the rest of them fled, and were pursued by the soldiers. When they came to Eight Stones, Uzbek soldiers from Ḫačarči came, shot at the Dungans from two sides, killed more than fifty of them, and wounded many. They fled into the New City. Five- shooters, ten-shooters, ten rifles, and some large horses were taken as booty. Some prisoners were taken. From Free Turkestan (Ärkin Turkistān) No. 14, 2 Shaban 1302 Yäŋi Šahar 4-nči šaʿbān sešanba küni Tazǧun yolida ʿaskarlärimiz Tunganlar birlä muqābila bolup, urušup, natī jada Tunganlardin yigirmäsi ätildi. Qalǧani Yäŋi Šahargä qačdilar. Bu urušda ʿaskarlarimiz yättä dāna yaḫši bäš atar, on atar, miltiq ǧanī mat aldilar. Ikki nafar asī r tutuldi. The New City: On 4 Shaban, Tuesday, on the road to Tazghun, our soldiers fought the Tun- gans. Ultimately, twenty Tungans were shot. The rest fled to the New City. In this battle, our soldiers seized seven good five-shooters, ten-shooters, and rifles. Two prisoners were taken. From Independence (Istiqlāl), 1302 AH Wakī l ʿAbdullatī f Afandiniŋ tašrī fi 10-nči šaʿbānda—raʾī s-i jumhūr ḥażratläriniŋ ḥużūr-i ʿālī läridin ʿālī yarliqlar birlän muḥtaram wakī l ʿAbdullatī f Afandi baš wakālatǧa tašrī f buyurdilar, maźkūr afandiniŋ tašrī fi munāsibat bilä baš wakālatdä qomandanlarniŋ fawqu ‘l-ʿāda majlislari boldi. Ertäsi muḥtaram wakī l afandi Yaŋi Šaharǧa čiqip, anda tawqī f etilǧani učun Tunganlar ilä yaŋidin soquš bašlandi. The Honor Granted to the Representative Mr. Abdullatif 10 Shaban: By the orders of his excellency the great president of the republic, the respected representative Mr. Abdullatif was granted the position of chief representative. On the occasion of this honor, the commanders within the chief representative’s office convened an extraordi- nary meeting. The next day, the respected representative Mr. Abdullatif went to the New City, and there because of his (prior) arrest he began the fight with the Tungans anew. 64 A Newspaper Story from Kashgar 8.8 Further Reading and Study Nearly the whole print run of Šarqī Turkistān Ḥayāti and its successors has been digitized and made available through the Lund University Library in Lund, Sweden. It can be found on the website of the library’s Jarring Collection. The events of 1933–1934 in Kashgar are discussed, among other places, in Andrew D. W. Forbes’s Warlords and Muslims in Chinese Central Asia: A Political History of Republican Sinkiang 1911–1949 (Cambridge: Cambridge University Press, 1986) and David Brophy, Uyghur Nation: Reform and Revolution on the Russia-China Frontier (Cambridge: Harvard University Press, 2016). Rian Thum discusses the origins and uses of printing in the region in The Sacred Routes of Uyghur History (Cambridge: Harvard University Press, 2014). Chapter 9 Qasim Beg, “Events in Ghulja” 9.1 Introduction Now let’s read a genuine historical narrative from the manuscript tradition. This text is from ن Ǧuljaniŋ wāqiʿātlariniŋ غولجەنينک واقعاتالرينينک بيا�) ”A Narrative of Events in Ghulja“ Qāsim Beg. It is a historical eyewitness account. Qāsim Beg’s story talks قاسم بيک bayāni) by about the 1860s, when the Muslims of the Ili Valley in northwestern Xinjiang, on the border with the Russian Empire, revolted against the Qing. The loss of Qing military control pro- duced a power vacuum across most of Xinjiang, into which stepped various factions who vied for dominance. In this case, Turkic-speaking Muslims fought with Chinese-speaking Muslims, which this text calls “Dungans.” Later, after the Turkic-speaking Muslims were victorious, they had another conflict with a group of Kalmyk Mongols. This version of the text is based closely on a manuscript in the Institute for Oriental Manu- scripts of the Russian Academy of Sciences, B 4018. I have altered it very slightly, as the origi- nal has a peculiar grammatical feature that might confuse the learner unnecessarily. There are two selections. The grammar of the first should be very familiar to you, but it is used in a complicated way. Read this passage closely and try to tease out the basics of the nar- rative: who did what to whom, and in what order. The second selection has more grammar to learn, including the Conditional (“if” sentences)! 9.2 Passage One ينە بر مونچە تونکانالر احمت خان توختە آخونالر برالن و هم مال شوکت نآخوند� کورەغە قاچوروب کرکان يريدين نتونکانيالر� اولتوروب احمت خان باشليق بو اوچ ن� توتوب باغالب اليب چيقيب احمت خان ن� شول يردە اولتوروب مال شوکت آخون ن� زندانغە سوالب توختە آخون خوج نە� بوالق ن بيشيغە اليب بريب اويکە سوالب قويوب نچن کوندين ي نک� ضقا� عسکر قوتلوق باچ يک�� نچن ن آدامالر برالن بو يردين کيچەدە کيليب شوکت آخون� اليب يب�يب تغارغە سوالب درياغە تاشالب اولتورکان توختە آخون ن� ياتقان اويدە ملطيق برالن اتيب اولتورکان Chaghatay Transliteration Definition Ǧulja PN. city of Ghulja غولجە wāqiʿāt N. (pl) events واقعات bayān N. narrative, explanation بيان 66 Qasim Beg, “Events in Ghulja” Chaghatay Transliteration Definition yänä Adv. again; more, other ينە Aḥmat Ḫan PN. man’s name, Aḥmad Khan احمت خان Toḫta Āḫūn PN. man’s name. āḫūn is a common توختە آخون آخوند variant of āḫūnd Mullā Šawkat Āḫūnd PN. man’s name مال شوکت آخوند Kürä PN. placename, Kürä ک ورە qačur- V. to cause to flee قاچور- bašliq Postposition. under the leadership of باشليق baǧla- V. tie up باغال- zindan N. jail زندان sula- V. to lock, to shut or lock in سوال- (خواجە ḫoja N. master (common form of ḫwāja خوجە ”Bulaq Beši PN. place name, “the head of the spring بوالق بي شىس (نچە näččän Adj. several (variant of näččä نچن qāżī ʿaskar N. chief judge ضقا� عسکر Qutluq Bačkir PN. man’s name, Qutluq Bachkir قوتلوق باچ يک� kečä N. night کيچە taǧar N. sack, bag تغار tašla- V. to throw تاشال- (yat- V. to lie (down يات- 9.3 Causative Compare these verbs. You already learned three of them, and the other three are from this les- son, both Passage One and Passage Two: قاچور- قاچ- کلتور- کل- اولتور- اول- öl- öltür- käl- kältür- qac- qacur- to die to kill to come to bring to flee to chase away öl “to die,” we give اول- Do you notice a pattern? When we add a certain suffix to a verb like .öltür- “to cause to die,” that is, “to kill.” This is the Causative suffix اولتور- :it a new meaning Qasim Beg, “Events in Ghulja” 67 tur/-tür, while a third uses the closely related- تور- Here, two of our examples use the suffix ,ur/-ür (The choice of -tur or -tür depends on palatal harmony—but you know that by now- ور- don’t you?) Nevertheless, there are a number of Causative suffixes in Chaghatay. Look out for these: Suffix Example Definition Derived From ciq- to leave, go up چيق- ,ciqar- to cause to leave چيقار- ar/-är- -ار to cause to go up ur/-ür- -ور qayt- to return قايت- qaytar- to cause to return قايتار- tapis- to find one تاپيش- tapsur- to hand over تاپشور- another yan- to return يان- yandur- to cause to return ياندور- dur/-dür- -دور bil- to know بيل- bildür- to inform بيلدور- öt- to cross اوت- ,ötküz- to cause to pass اوتکوز- kuz/-küz- -کوز to celebrate (a (ǧuz/-güz holiday- -غوز kör- to see کور- körgüz- to show کورکوز- oltur- to sit اولتور- olturǧuz- to seat اولتورغوز- ic- to drink ايچ- icquz- to let or make ايچقوز- someone drink bašliq باشليق 9.4 ”.basliq is an adjective. It means “under the leadership of” or “represented by باشليق The word earlier (7.6.1)—it can be used to (-ليق but honestly usually it is spelled) -ليغ You saw the suffix bas “head.” You might say something باش turn a noun into an adjective. In this case, the noun is .basliq is “headed” by someone else باشليق that is قادر خان باشليق نياز يم�اب مال توختە باشليق تونکانالر مريم ب�ب�الر Mullā Ḫan basliq Tunganlar Qādir Ḫan basliq Niyāz Mī rāb, Maryam Bibilar Dungans under the leadership Niyaz Mirab and Maryam Bibi, of Mullah Tokhta led by Qadir Khan As you can see, the formula is this: اندين بو ي ورت تاالشادورغانالرنينک همەىس توگاب اندين نغولجە� ضقا� عسکر برالن سلطان سوراب تورغاندە توققوز تراغە قالماق کليب بر مينک بش يوز توتون کي ش ىس ن� چابيب مونينکدين کوب کي شىس قاجيب نبالالري� الب يماتوغە کلسە جکيمە� يوق بوالر قورقونيدين جونک کچيک نچە يوز جان هيچ توختاماى بال برقەىس برالن درياغە يک�يب غرق بولوب اولکاندين ي نک� بو بخ� سلطانغە يتيب بو يردين عسکر بويروب توققوز تراغە بارسە قالماق يوق بو بارغان عسکر قايتيب کليب تورغاندە نيلخەدين بخ� کلدى کوب قالماق لشکرى کليب چافان ي نباش� ديکان يرکە تتوش� ديب مونينکغە اوچ مينک لشکر اليب سلطان باريب تاش دابان ديکان يردە اوچ کون قاتتيق اوروش قيليب جتورتون� نکو� قالماقالر غلبە قيلماى تقاش� بوالر قاشقان بويونجە کونک کسدين اوتوب تکت� جايکين� مراتبە کلمادى Chaghatay Transliteration Definition ”andin Conj. “and then اندين (talaš- V. to compete (over تاالش- hämmä Adj. all همە tügä- V. to be “finished,” to die توگە- sora- V. to manage, govern س ورا- Toqquz Tara PN. place name توققوز ت را Qalmaq PN. Kalmyk Mongol قالماق (tütün N. household (as a unit of measurement توتون čaṗ- V. to speed جاف- Yamatu PN. place name, Yamatu, southeast of Ghulja يماتو kemäči N. ferryman جکمە� qorqun N. fear قورقون jān N. life; figuratively, a person جان heč Adv. never, not at all هيچ toḫta V. to stop توختا- bala-barqa N. children بال بارقە ǧarq Adj. drowned غرق öl- V. to die اول- Qasim Beg, “Events in Ghulja” 69 Chaghatay Transliteration Definition ḫabar N. news, knowledge بخ� (qayt- V. to return (DAT قايت- Nilḫa PN. place name, Nilkh نيلخە läškär N. soldier لشکر Čaṗan Bašin PN. place name, Chapan Bashin چافان ي نباش� Daban PN. place name, Tash Daban Taš تاش دابان boyunčä Postposition. while بويونجە Kuŋ Kis PN. place name, Kung Kis کونک کس (öt- V. pass (ABL, DAT اوت- ǧalaba V. victory غلبە qac- to flee قاچ- .qaš- variant of V قاش- murātaba N. time, occasion مراتبه 9.5 Combining Case Endings with Demonstratives Sometimes, when combining a pronoun with a case ending, the genitive suffix is interposed. bu “this” بو This is necessary when the pronoun is monosyllabic and ends in a vowel, as in .(buningdin “from this” (NOT *budin بونينکدين -mo, which is a word for “this.” It normally replaces bu in the Taranchi dia مو Here we have lect of Ili, but it is also a common variant of bu. “From this” is not expressed as *modin, but as .moniŋǧa مونينکغە moniŋdin; “towards this” is not *moǧa, but مونينکدين 9.6 The Conditional The Conditional in Chaghatay means either “if” or “when,” depending on context. اورسام اولدى اورسام اوالدور Ursam, ölädur. Ursam, öldi. If I hit him, he will die. When I hit him, he died. اورسام اولمادى اورسام اوالمايدور Ursam, ölmäydur. Ursam, ölmädi. If I hit him, he will not die. When I hit him, he did not die. 70 Qasim Beg, “Events in Ghulja” اويدين چيقسام اون ت ورت ميلطيقليق يماتوغە کلسە جکيمە� يوق تونکانالر نمي� باغالب تغارغە قويدىالر Yamatuǧa kälsä, kemäči. yoq Öydin ciqsam, on tort milṭiqlyq Tunganlar meni baǧlap taǧarǧa qoydilar. When they came to Yamatu, there was no When I left the house, fourteen rifle-toting ferryman. Dungans tied me up and put me in a bag. sa/-sä, and then one- -سە/-سا To form the Conditional, we take the verb stem, add the suffix of the personal endings used for the Simple Past. تاشالسانک قايتسانکالر بارسام barsam qaytsaŋlar tašlasaŋ when I went/if I go when you (pl.) returned/if you when you tossed/if you toss (pl.) return A Conditional verb, of course, is not a finite verb, and it cannot end a sentence. Like the p, its meaning is not entirely clear until we reach the finite- -ب Perfective Converb formed with verb. The “if” and “when” senses of the Conditional emerge in the context of Present-Future (if) and Simple or Narrative Past (when), respectively. 9.6.1 Affirmative Conditional Singular Plural Suffix Suffix we -ساق - ساکI -saq/-säk - سامsam/-säm- (.you -saŋlar -säŋlar you (pl - ي زسانک� saŋiz/-säŋiz- -سانكالر (you (fam -سانک saŋ/-sän- he, she, it -salar -sälär they -سە - ساsa/-sä- -ساالر körsäk if we see کورساک körsäm if I see كورسام körsäŋiz if you see ي زکورسانک� körsäŋlär if you (pl) see کورسانکالر körsäŋ if you (fam) see کورسانک körsälär if they see کورساالر körsä if he/she/it sees کورسا Qasim Beg, “Events in Ghulja” 71 9.6.2 Negative Conditional -ma/-mä, which you used for the Present- -ما To form the negative, interpose the Negative suffix Future and the Simple Past. demäsäk if we do not ديماساک demäsäm if I do not say ديماسام say demäsäŋlär if you (pl) do ديماسانکالر demäsäŋiz if you do not say ي زديماسانک� not say demäsäŋ if you (fam) do not ديماسانک say demäsälär if they do not ديماساالر demäsä if he/she/it do not say ديماسا say 9.7 Pair words You will often encounter pairs of adjectives or nouns, usually binary opposites. These indicate čoŋ kičik “both large and small.” We جونک کيچيک both X and Y.” For example, here we have“ ”.er maẓlūm “both men and women اير مظلوم may also encounter may -mäy- -ماى Negative Gerund 9.8 p, which we use to indicate serial actions- -ب We have seen many examples of the suffix p means “verb, and then . . .” Now, let’s learn the negative version of- -ب ,In this sense .(7.8.2) ”.may -mäy “without verb’ing- -ماى ,this suffix اوالر غرق بولماى قاچ ت �الر بخ� برماى ي زباردينک� Ḫabar bärmäy bardiŋiz. Ular ǧarq bolmay qactilar. You went without giving news (letting me They did not drown but fled. know). As you can see, the choice between -may and -mäy depends on palatal harmony. This passage contains two examples of this suffix: قالماقالر غلبە قيلماى تقاش� نچە يوز جان هيچ توختاماى بال برقەىس برالن درياغە يک�يب Näčä yüz jān hec toḫtamay, bala-barqasi birlän Qalmaqlar ǧalaba qilmay qasti. daryāǧa kirip . . . Without stopping at all, hundreds of souls The Kalmyk were not victorious, and they fled. entered the river with their children. de- “To Say”: Naming and Quoting دى- Uses of the Verb 9.9 dä-/de- “to say.” Here we have two critical and دى- The most important verb in Chaghatay is very common uses of it. 72 Qasim Beg, “Events in Ghulja” degän ديکان Naming Something with 9.9.1 degän means “called” or “named.” It is the Past Participle of “to say.” It follows the name ديکان and precedes the noun it describes: چن لونک ديکان خان چافان ي نباش� ديکان ير “Čaṗan Basin” degän yär “Čän Loŋ” degän ḫan a place called Čaṗan Bašin the khan called Qianlong dep ديب Explaining Reasoning with 9.9.2 p can be used to create serial verbs. When this suffix- -پ As you learned in 7.8.2, the suffix dep means “said and . . .” This word is often used to ديب ,-de دى- is combined with the verb end a quote. In this passage, we see it describing the content of the news received from Nilkh. -dep has another usage, which is to indicate purpose or reason. It can be trans ديب ,However lated as “because.” Problem is, it is often difficult to tell if the narrator is actually quoting a passage of speech, or if the narrator is just explaining reasoning in the form of quoted speech. ق خطاىدە يخ شىس ميوە بار ديب ش�� طرفکە قاچماسام اوالمن ديب قاچ ت� بارديم “Qacmasam olämän,” dep qacti. “Ḫiṭāyda yaḫsi mewä bar,” dep sarqī ṭarafkä bardim. He fled because, if he did not flee, he would die. I went to the east because there’s good fruit in China. literally: “If I don’t flee, I’ll die!” he said, and literally: I said, “There’s good fruit in China,” he fled. and I went to the east. ديب dep follows a string of words that look like a quote. Which way is ديب ,In Passage Two dep functioning in this passage? Is it quoting speech? Giving a reason? Or both? (Phonological note: The stem of this verb is probably dä-, but dep is almost universally but ,ديب In Chaghatay, we find not only .دب or دەب and only occasionally as ,ديب written yä- “to eat.” It is possible that scribes ي�- yep “ate and . . .” from the stem ييب also words like preferred this form for aesthetic reasons, but it’s also possible that the sounds ä and e sounded nearly the same. Ultimately, this matters little for reading the language.) 9.9 Transcriptions and Translations 9.9.1 Passage One Yänä bir munčä Tunganlar Aḥmat Ḫan, Toḫta Āḫūnlar birlän wä häm Mullā Šawkat Āḫūndni Küräǧa qačurup kirgän yäridin Tunganilarni öltürüp, Aḥmat Ḫan bašliq bu üčni tutup baǧlap alip čiqip, Aḥmat Ḫanni šul yärdä öltürüp, Mullā Šawkat Āḫūnni zindanǧa solap, Toḫta Āḫūn Ḫojani Bulaq Bešiǧa alip berip, öygä solap qoyup, näččän kündin keyin Qasim Beg, “Events in Ghulja” 73 Qāżī ʿAskar Qutluq Bāčkī rni näččän ādamlar birlän bu yärdin kečädä kelip, Šawkat Āḫūnni alip berip, taǧarǧa solap, daryāǧa tašlap öltürgän. Toḫta Āḫūnni yatqan öydä miltiq birlän atip öltürgän. Several more Tungans chased Ahmat Khan and Tokhta Akhund, along with Mullah Shawkat Akhund, back to Kürä. Where they entered (Kürä), they killed the Tungans, but (the Tungans) captured these three led by Ahmat Khan, tied them up, and took them away. They killed Ahmat Khan there. They locked Mullah Shawkat Akhund up in jail. Tokhta Akhund Khwaja they took to Bulaq Beshi and locked him up in a house. A few days later, Chief Judge Qutluq Bachkir came to this place with a few people, took Shawkat Akhund out for them, put him in a bag, and threw him in the river, killing him. They shot Tokha Akhund with a rifle in the house where he was staying. 9.9.2 Passage Two Andin bu yurt talašidurǧanlarniŋ hämmäsi tügäp, andin Ǧuljani Qāżī ʿAskar birlän Sultān sorap turǧanda, Toqquz Taraǧa Qalmaq kelip, bir miŋ bäš yüz tütün kišini čaṗiṗ, moniŋdin köp kiši qačip, balalarini alip Yamatuǧa kälsä, kemäči yoq. Bular qorqunidin čoŋ-kičik näččä yüz jān heč toḫtamay, bala-barqasi birlän daryāǧa kirip, ǧarq bolup ölgändin keyin, bu ḫabar Sultānǧa yetip, bu yärdin ʿaskar buyrup, Toqquz Taraǧa barsa, Qalmaq yoq. Bu barǧan ʿaskar qaytip kelip turǧanda, Nilḫadin ḫabar käldi: “Köp Qalmaq laškari kelip, Čaṗan Bašin degän yärgä tüšti,” dep, moniŋǧa üč miŋ laškar alip, Sultān berip, Taš Daban degän yärdä üč kün qattiq uruš qilip, törtinči küni qalmaqlar ǧalaba qilmay qašti. Bular qašqan boyunčä Kūŋ Kisdin ötüp kätti. Ikkinči murātaba kälmädi. Then all of those who were fighting over this land were finished, and when the Chief Judge and Sultan were ruling Ghulja, the Qalmaqs came to Toqquz Tara. They ran there with 1,500 households of people. Even more people were fleeing with their children, but when they came to Yamatu, there was no ferryman. Out of fear, hundreds of souls, old and young, rushed into the river with their children and drowned. After that, when news of this reached the Sultan, he ordered soldiers from there, but when they went to Toqquz Tara, there were no Qalmaqs. While those soldiers who had gone were returning, news came from Nilkha: “A number of Qalmaq soldiers came and made camp at a place called Chapan Bashin.” The Sultan went with three thousand soldiers and fought them hard for three days at a place called Tash Daban. On the fourth day, the Qalmaqs could not win, and they fled. While they were fleeing, they passed by Kung Kis. They did not come back again. 9.10 Further Reading and Study The manuscript from which this selection is taken is unfortunately only available at the Institute for Oriental Manuscripts itself. However, similar narratives from the same area can be found in the published works of Nikolai Pantusov (1849–1909), a Russian officer who collected a great deal of ethnographic material during the Russian occupation of the Ili Valley. This is collected in his series called “Materials for the Study of the Taranchi Dialect of the Ili District” Materialy k izucheniiu narechiia taranchei Iliiskago okruga (Kazan’, 1897–1907). These volumes repro- duce the Turkic text, typeset, and provide a Russian translation. They can all be found digitized through the website of the Sinor Research Institute for Inner Asian Studies (SRIFIAS) at Indi- ana University, along with many other rare and valuable texts. The story of the Muslim uprisings themselves has been expertly told by Hodong Kim in Holy War in China: The Muslim Rebellion and State in Chinese Central Asia, 1864–1877 (Stanford: Stanford University Press, 2004). Chapter 10 Craft Manual of the Blacksmiths 10.1 Introduction -risāla. Liter رسالە Now let’s read a popular religious text. The following is an example of a is more commonly thought of as a sort of “manual.” This رسالە ally this means a “letter,” but a could be found in the hands and tucked into the belts of members of specific رسالە is because craft guilds. While this text, for example, is the Manual of the Blacksmiths, it actually tells us outlines رسالە very little about how to go about making something out of metal. Instead, the the moral and religious requirements placed upon the guild’s members, which verses they are meant to recite at each stage of their workday, and the legend of their craft’s origins. We will focus here on the legend of the craft’s origins. According to this manual, blacksmith- Dāwud, known to some as the biblical داود ing can be traced all the way back to the Prophet king David. The Manual of the Blacksmiths in question dates to 1929 and was copied in Yarkand. It is held in the Gunnar Jarring Collection of the Lund University Library in Sweden as Jarring Prov. 1. A full scan of the original can be found on the library’s website. The lesson text below is altered from the original for the sake of clarity. Compare the manuscript with the typescript version. I would recommend reviewing the grammar points, especially 10.4.1, before beginning to read. 10.2 Passage One رسالۀ تمورچلیك بسم هللا الرحمن الرحیم َ ْ َ ْ ُ ّٰ َ ّ ْ ٰ َ ن الحمدِ ِل رب العل ِم ی� والعاقبه ی نللمتق� و الصلوة ّ والسالم عیل رسوله محمدو Craft Manual of the Blacksmiths 75 اله واصحابه اج ی نمع� اما بعد ضح�ت امام جعفری صادیق و ض رﮨنمای موافیق ر� هللا عنه آنداغ روایت قیلورالر كیم ضح�ت ّ داود علیه السالم دایم االوقات قوم نالری� ایمانغه دعوت قیلور ايرديالر كافرالر ایمان ایتغاىل اونامدیالر ناکاە ی نغمك� بولوب اولتوروب ّ ايديالر ضح�ت رب العزتدين ٔ فرمان بولديکە اى جب�اىيل داودکە آيغيل ايمدى نقومی� ایمانغە دعوت قیلسون دیدیالر ضح�ت داود انجنان سىع قیلدیكم بولمدیالر ض ّ ح�ت جب�ائیل علیە السالم كلیب دیدیكە ای ن داود ایمدی قومینک� ایمانغە دعوت قیلما غیل دیدی چونكە هللا تعایل بال ایبارور ضح�ت ّ داود علیه السالم دیدیكه من نمه ایش قیلور من دیدى Chaghatay Transliteration Definition tömür N. iron تمور tömürči N. blacksmith چتمور� tömürčilik N. smithing تمورچيليک 76 Craft Manual of the Blacksmiths Chaghatay Transliteration Definition Imām Jaʿfarī Ṣādiq PN. colloquial name for Imām Jaʿfar امام جعفرى صادق al-Ṣādiq (702–765 CE), the sixth imam in (صاديق here spelled) Shiite tradition, also revered by Naqshbandi Sufis. In Central Asia, much sacred knowledge is attributed to him almost by default. rāhnumāy-i muwāfiq “the commensurate guide,” a description of راهنماى موافق Imām Jaʿfar al-Ṣādiq. riwāyat N. story روايت :ḥażrat “the Great”; before names, has an ezafe ضح�ت ḥażrat-i Dāwud PN. the Prophet Dawud, the biblical David داود ”dāyim al-awqāt “all of the time دايم االوقات qawm N. a group of people قوم imān N. faith امان daʿwat N. proselytization, calling دعوت kāfir N. nonbeliever کافر una- V. to agree, assent اونا- nāgāh Adv. suddenly ناکاە ǧamkin Adj. sorrowful ي نغمک� ّ ّ (rabbu ‘l-ʿizzat “Lord of Glory” (a name for God رب العزت farmān N. order, command; speech (when given by فرمان a respected or kingly figure) Jibrā’ī l PN. the archangel Jibrā’ī l/Gabriel جب�ائیل ay- V. to say, tell آى- ämdi/emdi Adv. at last, finally, now ايمدى ānčunān Adv. such, so much آنچنان = انجنان saʿī N. effort سىع čūnke Conj. because چونکە ”Allāh taʿālà “God the Highest ەللا تعاىل balā N. disaster بال ibar- V. to send ايبار- Craft Manual of the Blacksmiths 77 či- - چ� 10.3 ci can be added to a noun to indicate “a person who sells or does that thing.” For- - چ� The suffix ”.tomürci “blacksmith, one who works iron چتمور� tömür “iron” and تمور example, we have چباليق� baliq “fish” and باليق ”,qoyci “shepherd چقوي� qoy “sheep” and قوى We also have baliqci “fisher,”and so on. 10.4 The Ezafe Chaghatay makes use of a Persian construction called the ezafe (also called the izafat). This is when you combine two words by putting the suffix -i/-ye between them. (-i follows a consonant, and -ye follows a vowel.) It basically means “of.” māh-i sawwāl ماە شوال ,We have seen a couple of examples of this already, for example “month of Shawwal” in chapter 7. In Persian, one can use the ezafe to combine two nouns, or to attach a noun to an adjective: راهنماى موافق پادشاە امان pādisāh-i amān rāhnumāy-i muwāfiq king of peace peaceful king the commensurate guide درياى سياە رسالۀ سوداکرچيليک risāla-ye sawdāgarcilik daryā-ye siyāh دريا ;”siyāh, P. “black سياە) manual of the merchant’s trade the Black Sea is “sea” in Persian, “river” in most Chaghatay texts”) Note that the ezafe is not marked where a word ends in a consonant. When a word ends in a following ى a] or as an] ە vowel, the ezafe is often marked, either as a ḥamza on top of a final a full vowel. The ezafe is used extensively in poetry, but less frequently in prose, where it generally appears in fixed phrases borrowed from Persian or where it lends a certain sacredness to tomürčilik risālasi, using Turkic تمورجليک رسالەىس ,the language, as it does here. After all ٔ risāla-ye tomürcilik does, using رسالە تمورچليک grammar, would mean just the same thing as Persian grammar. ت daraḫti Ṭūbà. Properly this should be درخ� ط بو� In the second text, you will see the phrase .Instead, the ezafe has been written out as a full vowel .درخت ط بو� spelled 10.5 Arabic Phrases You will notice that the first few lines of this text make little to no sense—unless you already read Arabic. Arabic appears frequently in Chaghatay texts, but it is rarely creative. That is, instead of writing original passages in Arabic, writers used phrases that would be familiar to their readers, mainly quotations from the Qur’ān and hadith, or commonly known prayers. 78 Craft Manual of the Blacksmiths A good knowledge of Arabic (and Persian!) is vital to any serious work on theology, mysti- cism, or jurisprudence, and Central Asia was by no means a secular society. Nevertheless, most researchers can get by with a passing knowledge of classical Arabic. It will be beneficial to you in the longer term to find a concordance of the Qur’ān, which will allow you to look up indi- vidual passages, and to work through a textbook in Qur’ānic Arabic. 10.5.1 On Muddling through Arabic Meanwhile, you can learn to muddle through by recognizing common phrases. There are other l], which cannot begin] ل r] and] ر clues that a passage is in Arabic: (1) Many words start with al-. (2) Arabic passages tend to use more of the short ال Turkic words, as well as the prefix vowel diacritics. Some understanding of basic Arabic grammar and common phrases can be gleaned from Lud- wig Peters, Grammatik der türkischen Sprache (Berlin: Axel Juncker Verlag, 1947), 199–238, in which Peters provides straightforward explanations of basic Arabic and Persian morphology and grammar. He wrote for Ottomanists, but most of what he wrote applies to Chaghatay, as well. In this textbook, passages of the Qur’ān are translated as in Marmaduke Pickthall’s The Meaning of the Glorious Koran: An Explanatory Translation (London: A. A. Knopf, 1930). 10.5.2 Common Phrases Used in This Text -bismillāhu ‘r-raḥmanu ‘r-raḥī m “In the Name of God, the Compassion بسم هللا الرحمن الرحیم basmala. It is recited before prayers, and it is the first بسملة ate and the Merciful”: This is the verse of the first surah (chapter) of the Qur’ān. You will find it at the beginning of countless texts in Chaghatay. It serves here to index the sacred character of this manual. al-ḥamdu lillāh rabbi ‘l-ʿālamī n “Praise be to God, the Lord of the الحمدهلل رب ی نالعلم� Worlds”: the second verse of the first surah of the Qur’ān. ”.wa ‘l-ʿāqibatu lil-muttaqī n “the sequel is for those who keep their duty و العاقبه ی نللمتق� This comes from Qur’ān 7:128: “And Moses said unto his people: Seek help in Allah and endure. Lo! the earth is Allah’s. He giveth it for an inheritance to whom He will. And lo! the sequel is for those who keep their duty (unto Him).” wa ‘l-ṣalāhu wa ‘s-salām ʿalà rasūla Muḥammad “and والصالة والسالم عىل رسوله محمد peace and blessings be upon his Messenger Muḥammad” ”wa alahi wa aṣḥābaha ajmaʿī na “and upon all his family and companions واله و اصحابه اج ی نمع� 10.5.3 Honorifics You will also encounter Arabic honorifics with a frequency that will first seem alarming but rapidly become more of a chore. Any prophet, saint, or similar figure will probably have his or ضح�ت her name preceded by a title and followed by a phrase in Arabic. The most common is his Majesty” or “the great.” Since this honorific is so common, one almost“ ( ح صۃ .ḥażrat (Ar never translates it, so as to avoid cluttering the translation. By the way, it is pronounced with an .ḥażrat-i Dāwud ضح�ت داود :ezafe When translating, one usually ignores the honorifics that follow these names for similar rea- son. However, sometimes one wishes to capture the distinctly pious dimensions of a text. Two such honorifics found in this text are: ”(!rażī allāhu ʿanhu “(May God be pleased with him ضر� هللا عنه ”(!ʿalayhi ‘s-salām “(Peace be upon him علیه السالم Craft Manual of the Blacksmiths 79 wa should و ʿalayhimmi (wa) ‘s-salām “(Peace be upon them!)” (Note: The علیهم و السالم not be here, but it often appears anyway.) ammā baʿd ّاما بعد 10.6 ammā baʿd literally means “but after” or “but then.” It is used to ّاما بعد The Persian phrase mark the beginning of a text following the Arabic preface. ar -är -ur -ür- -ار -ور The Aorist 10.7 The Aorist denotes an action or state occurring in no particular time. It can thus indicate present, future, habitual, or even past action, if the speaker’s frame of reference is in the past. In essence, from whatever perspective is taken, the action of state of the Aorist is “incomplete.” ”,qilur could mean, depending on context, “does,” “would do قيلور qilar or قيالر ,Therefore “would have done,” “will do,” “might do,” and so on, but never simply “did.” We often encoun- ter it in poetry. 10.7.1 The Aorist as Finite Verb -ar/-är, -ur/-ür and (Negative) -mas, -mäs. Select- -ار -ور :(The Aorist suffixes are (Affirmative ing the -ar or -ur forms appears to be a matter of preference or dialect, as they coexist in some texts. اول شهر تاغ الديدە بولور من اولسام نمە روايت ايتور Män olsäm, nemä riwāyat eytur? Ul sahar taǧ aldida bolur. If I die, what story will they tell? That city is/was/will be in front of a mountain. ن بخ�� بيليب ي نغمک� بولور دعا قيلسە خدا فرشتە ايبارور قيلماسە ايبارماس Duʿā qilsa, Ḫudā farista ibärür; qilmasa, ibärmäs. Ḫabarni bilip ǧamkī n bolur. If one prays, God sends an angel; if not, She learned the news and became sorrowful. he sends it not. The conjugation is very straightforward. To form the affirmative, add -ur or -ür (or -ar or -är) to the stem, depending on vowel harmony. Then add a personal suffix. The negative ending is -mas or -mäs, followed by a personal suffix. Affirmative Aorist körürmiz we see ي زکورورم� körürmän I see كورورمن körürsizlär you (pl) see ي زکوروزس�الر körürsiz you see ي زکورورس� körürsän you (fam) see کورورسن körürlär they see کورورالر körür he/she/it see کورور 80 Craft Manual of the Blacksmiths Negative Aorist ايماس mas/-mäs, which you will recognize from- -ماس The Negative Aorist uses the suffix i-/e-/er- “to اى-/اير- emäs is the Negative Aorist of the verb ايماس ,emäs “is not.” Indeed be!” körmäsmiz we do not ي زکورماسم� körmäsmän I do not see كورماسمن see körmässizlär you (pl) do کورماس ي زس�الر körmässiz you do not see کورماس ي زس� not see körmässän you (fam) do کورماسسن not see körmäslär they do not کورماسالر körmäs he/she/it does کورماس not see see 10.7.2 The Aorist as Participle The Aorist can be used as a participle that modifies a noun. ش بعر� بيلماس مال مسلمان بولور کىس Musulmān bolur kiši ʿarabī bilmäs mullā a person who is/may/will become a Muslim a mullah who does not know Arabic 10.7.3 Habitual Past e-/i-/er- “to be” to form the اى-/اير- The Aorist can also be combined with the Simple Past of Habitual Past. حوداى تعاىل دنياغە بال ايبار ايردىالر ايمانغە دعوت قيلور ايردىالر ī mānǧa daʿwat qilur erdilär Ḫudā-ye taʿallà dunyāǧa balā ibar erdilär. he would often call them to the faith God would send disasters to the world. (Speakers of Uyghur will recognize this construction as the origin of Modern Uyghur’s (.مەن كىچىك ۋاقتىمدا پات-پات ئۇ بىناغا باراتتىم ,for example ,- تات� Habitual Past The Negative Habitual Past appears in 12.13. -غاىل -كاىل - قاىل ǧali -gäli -qali -käli- 10.8 The suffix -ǧali forms a gerund. It indicates (1) the starting point of the main action or (2) unamadi “did not agree” to indicate that اونامادى purpose or intention. Here, it is paired with people did not assent to the proposed action: ي زب� کاشغرغە بارغاىل ي زاوناماسم� كافرالر ایمان ایتغاىل اونامدیالر Kāfirlar̄ mān i eytǧali unamadilar. Biz Kasǧarǧa barǧali unamasmiz. Craft Manual of the Blacksmiths 81 ي زب� کاشغرغە بارغاىل ي زاوناماسم� كافرالر ایمان ایتغاىل اونامدیالر The unbelievers refused to profess the faith. We refuse to go to Kashgar. The selection of the suffix depends on palatal harmony and whether the final letter in the stem is voiced or voiceless. -سون sun- 10.9 The suffix -sun indicates a third-person imperative: “may he/she/it V” or “let him/her/it V.” This is the only form of the suffix. ضح�ت داود ايمدى اول نقوم� ايمانغە اول مظلوم ک شىس چاپيپ کلسون دعوت قيلسون Ul maẓlūm kisi capip kälsun. Ḥażrat-i Dāwud ämdi ul qawmnī mānǧa i daʿwat qilsun. I hope that woman comes here quickly. May the great Dawud finally call those people to the faith. ن ناکاە چونک دادام ايمدى بو بالغە مينينک پادشاە ايمدى ب زىکە اول بپيغم�� ايبارسون روايتيم ايتيلسون ديدى ديدى Pādisāh “Ämdi bizgä ul payǧambarni Nāgāh coŋ dadam “Ämdi bu balaǧa meniŋ ibarsun,” dedi. riwāyatim eytilsun,” dedi. The king said, “Now let them send this Suddenly, my grandfather said, “At last, let prophet to us.” my story be told to this child.” .-ma-/-mä- -ما- The negative imperative is formed with the Negative suffix شول واقعاتالر کافرالرغە هيچ بيان خوداى تعاىل دنياغە ينە بال ايبارماسون قيلينماسون Ḫudā-ye taʿallà dunyāǧa yänä balā ibarmasun! Šul wāqiʿātlar kāfirlarǧa hec bayān qilinmasun. May God not send another disaster to the world! May these events never be related to the nonbelievers. .- ی نس� You may also encounter the variant -sin (- ي نغ� - ي نک� ǧin, -gin-) -غیل -كیل Imperative -ǧil, -gil 10.10 The suffix -ǧil indicates the second-person imperative: “You, do this!” The selection of -ǧil or ”!bärgil “Give برکيل ”!ayǧil “Say آيغيل .gil depends on vowel harmony. ex- ”!qilmaǧil “Do not do it قيلماغيل .The negative imperative is formed with the infix -mA-. ex ”!körmägil “Do not see کورماکيل .- ي نغ� - ي نک� You will also see the variation -ǧin -gin 82 Craft Manual of the Blacksmiths امان ايتکيل ديب امان تايت� اتام چتمور� ديسەالر بارغيل چ تمور�ليک قيلغيل ديدىالر “Atam tomürci,” desälär, “Barǧil. Tomürcilik “Imān eytgil,” dep, imān eytti. qilǧil,” dedilär. If they said, “My father is a blacksmith,” they would He said, “Profess the faith,” and say, “Go. Do blacksmithing.” she professed the faith. سوزالريغە ي نايشيتماک� ايمدى هيچ دعوت قيلماغيل Ämdi hec daʿwat qilmaǧil. Sozläriǧa isitmägin. Now stop proselytizing entirely. Do not listen to his words. 10.11 Passage Two ض ح�ت جب�ائیل علیه السالم دركاه حقكه باریب ضح�ت داود نسوزی� ن قیلدیالر ضح�ت حق سبحا� اهنكرلیک كسب قیلماقغە بیوردیالر ضح�ت ض جب�ائیل عليە السالم ح�ت داودغە كلیب دیدیكە ای داود سنكا اهنكرلیک كسب فرمان بولدیالر ضح�ت حق سبحانە و تعاىل غە ضح�ت داود مناجات قیلدیالر كیم ديديکە ای فروردیكاریم ﮨر كارالر سنكا اسان و بزالرکە مشکل ترور شولساعتدە فرمان بولديکە ای جب�ائیل ج نتده بر قوی و بر تاش ن یراتكانمن ا� الیب كلكیل دیدی Craft Manual of the Blacksmiths 83 ض درحال ح�ت جب�ائیل الیب كلدیالر ط بو� درختیدین الیب كیلدیالر ت ن درخ� ط بو�دين آلغان يغاچ� محکم قيلغل ديدى بهشتدين بلول اليب کلکيل ديدى درحال اليب کيلديالر از برای اﮨنكرلیک اسباب نالری� ّ مهیا قیلدیالر و ینە فرمان بو لدیكە دم باسغلدیب ضح�ت مكائیل و اسافیل و عذرائیل و جب�ائیل علیهم و السالم ت ورت فرشتە ّمقرب آتشداننینک ت ورت برج ن �دە دم باسدیالر ناكاە ەللا تعایل رحمت ضن�ی برلە آتشدانغە ق را دی درحال قینادی Chaghatay Transliteration Definition ”dargāh-i ḥaqq “the presence of God درکاه حق ن sözini qil- VP. to talk about someone سوزى� قيل- ahangirlik N. blacksmithing اهنکرليک kasb N. profession کسب ”dur “is, are دور turur variant of ترور munājāt N. prayer مناجات ṗarwardigār N. God فروردکار 84 Craft Manual of the Blacksmiths Chaghatay Transliteration Definition här Adj. each, every هر kār N. craft کار asān Adj. easy اسان muškil Adj. difficult مشکل hunar N. skill نه� sāʿat N. hour ساعت jannat PN. Heaven, Paradise جنت yarat- V. to create يارت- dar ḥāl Adv. immediately درحال tūbà PN. name of a tree in Paradise ط بو� munawwar Adj. illuminated ّمنور terä N. skin, leather يت�ە dam N. bellows; breath دم yaǧač N. wood يغاچ maḥkam Adj. tight, firm; Adv. Firmly محکم bihišt PN. Paradise بهشت paluk* N. a smith’s hammer پلوک ”az barā-ye (Persian) “for the purpose of از براى muhayyā* Adj. prepared ّمهيا dam bas- VP. to blow دم باس- ,Mikā’ī l, Asrāfī l, ʿAźrā’ī l, the archangels Michael, Raphael, Azrael مكائیل اسافیل عذرائیل Jibrā’ī l and Gabriel جب�ائیل farišta N. angels فرشتە muqarrab N. intimate or familiar person; an angel مقرب allowed into the presence of God ātešdān N. brazier آتشدان ,N. a spike affixed to the top of a low wall *(برجن parčī n (here پرچ ي ن� as on the four corners of a rectangular brazier raḥmat N. compassion رحمت Craft Manual of the Blacksmiths 85 Chaghatay Transliteration Definition (nażar N. brightness (of God ضن� (qara- V. to look (DAT ق را- qiyna- V. to get hot قينا- -ماق -ماک maq/-mäk- 10.12 maq/-mäk suffix forms a Verbal Noun. That is, a verb stem + -maq makes a- -ماق/-ماک The word that means “Verb-ing” or, as an infinitive, “to Verb.” This word can then take all of the case endings for nouns. ن ي زس� بيالن کاشغرغە کلماک� خوالماماديم نس� اهنكرلیک كسب قیلماقغە بیوردیالر Seni ahangarlik kasb qilmaqǧa buyurdilar. Siz bilän Kasǧarǧa kälmäkniw ḫ āhlamadim! He ordered you to make blacksmithing a I didn’t want to come to Kashgar with you! profession. ج نتغە کرماک اوچون دعا ي زقيالم� قاچماق اساندور غلبە قيلماق مشکل Qacmaq asandur; ǧalaba qilmaq muskil. Jannatǧa kirmäk ucun duʿā qilamiz. Fleeing is easy; achieving victory is hard. We pray to enter Paradise. 10.13 Declined Pronouns The personal pronouns can take somewhat different forms when combined with the case suffixes: Dative Accusative Nominative من män نم� meni منکا maŋa مانکا ن ي زس� siz ي زس�� sizni ي زس�کە sizgä سن sän نس� seni سنکا saŋa سانکا اول ul نا� ani اوالرغە ularǧa انکا aŋa ن ي زب� biz ي زب�� bizni ي زب�کا bizgä ن ي زس�الر sizlär ي زس�الر� sizlärni ي زس�الرکا sizlärgä اوالر ular ناوالر� ularni اوالرغە ularǧa 86 Craft Manual of the Blacksmiths Locative Genitive Ablative مندين mändin منينک meniŋ مندە mändä ي زس�دين sizdin ي زس�نينک sizniŋ ي زس�دە sizdä سندين sändin سنينک seniŋ سندە sändä اندين andin اونينک uniŋ اندا anda aniŋda aniŋ uniŋdin اونينکدين aniŋdin انينک انينکدە uniŋda انينکدين اونينکدە ي زب�دين bizdin ي زب�نينک bizniŋ ي زب�دە bizdä ي زس�الردين sizlärdin ي زس�الرنينک sizlärniŋ ي زس�الردە sizlärdä اوالردين ulardin اوالرنينک ularniŋ اوالردە ularda -دین Partitive Use of the Ablative -din 10.14 din can also have a Partitive meaning (3.3.2). That is, it- -دين Recall that the Ablative suffix yaǧacdin يغاچدين ال- .can mark a direct object of which only part is affected by the action. ex ن ”yaǧacni al- “to take the wood يغاچ� ال- .al- “to take some wood” vs 10.15 Transliterations and Translations 10.15.1 Passage One Risāla-ye Tömürčilik. Bismillāhu ‘r-raḥmanu ‘r-raḥī m. Al-ḥamdu lillāh rabbi ‘l-ʿālamī n. Wa ‘l-ʿāqibatu lil-muttaqī n. Wa ‘l-ṣalāhu wa ‘s-salām ʿalà rasūla Muḥammad wa alahi wa aṣḥābaha ajmaʿī na. Amma baʿd: ḥażrat-i Imām Jaʿfarī Ṣādiq wä rahnumā-ye mufāwiq (rażī allāhu ʿanhu!) andaǧ riwāyat qilurlar kim, ḥażrat-i Dāwud (ʿalayhi ‘s-salām!) dāyim al-awqāt qawmlarini īmānǧa daʿwat qilur erdilär. Kāfirlar īmān eytǧali unamadilar. Nāgāh ǧamkīn bolup olturup idilär. Ḥażrat rabbu ‘l-ʿizzatdin farmān boldike, “Ay, Jibrāʾīl! Dāwudgä ayǧil, ‘Ämdi qawmini īmānǧa daʿwat qilsun!’ ” dedilär. Ḥażrat-i Dāwud ānčunān saʿī qildikim bolmadilar. Ḥażrat-i Jibrāʾīl (ʿalayhi ‘s-salām!) kelip, dedike, “Ay, Dāwud! Ämdi qawmiŋni īmānǧa daʿwat qilmaǧil,” dedi, “čūnke Allāh taʿālà balā ibarur.” Ḥażrat-i Dāwud (ʿalayhi ‘s-salām!) dedike, “Män nemä iš qilurmän?” dedi. The Manual of Blacksmithing. In the Name of God, the Compassionate and the Merciful. Praise be to God, the Lord of the Worlds. “The sequel is for those who keep their duty.” And peace and blessings be upon his Messenger Muḥammad and upon all his family and companions. The Great Imam Jaʿfar al-Ṣadiq, the commensurate guide, related the story that Dawud (peace be upon him!) always called his people to the faith. The nonbelievers refused to profess the faith. Suddenly, he became tired and sat down. The Lord of Glory said, “Oh, Jibra’il! Tell Dawud at last to call his people to the faith.” Dawud put in such effort, with no result. Craft Manual of the Blacksmiths 87 Jibra’il (peace be upon him!) came and said, “Oh, Dawud! Now stop calling your people to the faith, for God will send a disaster.” Dawud (peace be upon him!) said, “What should I do?” 10.15.2 Passage Two Ḥażrat-i Jibrāʾīl (ʿalayhi ‘s-salām!) dargāh-i ḥaqqgä barip, ḥażrat-i Dāwud sözini qildilar. Ḥażrat ḥaqq subḥānà ahangirlik kasb qilmaqǧa buyurdilar. Ḥażrat-i Jibrāʾīl (ʿalayhi ‘s-salām!) ḥażrat-i Dāwudǧa kelip dedike, “Ay, Dāwud! Saŋa ahangirlik kasb farmān boldilar.” Ḥażrat ḥaqq subḥāna wa taʿallàǧa ḥażrat-i Dāwud munājāt qildilar kim, dedike, “Ay, ṗarwardigārim, här kārlar saŋa asān, wä bizlärgä muškil turur!” Šul sāʿatdä farmān boldike, “Ay, Jibrāʾīl! Jannatdä bir qoy wä bir taš yaratkanmän. Ani alip kälgil,” dedi. Darḥāl ḥażrat-i Jibrāʾīl alip käldilär. Ṭūbà daraḫtidin alip keldilär. “Daraḫt-i here] alip لولب Ṭūbīdin alǧan yaǧačni maḥkam qilǧil,” dedi. “Bihištdin paluk [NB: written kälgil,” dedi. Darḥāl alip käldilär. Az barā-ye ahangirlik asbāblarini muhayyā qildilar. Wä yänä farmān boldike, “Dam basǧil,” dep ḥażrat-i Mikāʾīl wä Asrāfīl wä ʿAźrāʾīl wa Jibrāʾīl (ʿalayhimmi [wa] ‘s-salām!) tört farišta[-ye] muqarrib ātešdānniŋ tört purčinida dam basdilär. Nāgāh Allah taʿallà raḥmat nażari birlä ātešdānǧa qaradi. Darḥāl qiynadi. Jibra’il (peace be upon him!) went to the presence of God and talked to Him about Dawud. God the Highest ordered him to take on the profession of blacksmithing. Jibra’il (peace be upon him!) came to Dawud and said, “Oh, Dawud! The profession of blacksmithing has been ordered unto you.” Dawud prayed to God the Highest, saying, “Oh, God, every craft is easy for you, and difficult for us!” At that time, He said, “Oh, Jibra’il! In Paradise I have created a sheep and a stone. Bring them.” Immediately Jibra’il brought them. He also brought part of the Tree of Tuba. “Now seize the wood from the Tree of Tuba firmly.” “Bring a smith’s hammer from Heaven,” he said. He brought it immediately. He prepared all of the tools for blacksmithing. When He said, “Blow!” the four angels familiar to God Mika’il, Asrafil, Azra’il, and Jibra’il (peace be upon them!) on the four corners of the brazier blew. Suddenly, God with his compassionate brilliance looked upon the brazier. All at once it heated up. 10.16 Further Reading and Study The risāla is such a common genre that examples of it abound in collections of texts. This is an excellent genre for practicing one’s reading skills because it tends to be written in fairly straightforward language, has frequent repetition of terms and grammar, and includes short, entertaining stories. The Lund University Library in Lund, Sweden, holds numerous other risālas at varying degrees of preservation. All of the following and more are available in digital format online: • Jarring Prov. 45 is a different risāla of the blacksmiths; • Jarring Prov. 2 contains three risālas, of the vegetable oil-makers, the famers, and the weavers; • Jarring Prov. 36 is the risāla of the butchers; • Jarring Prov. 43 and 500 both present risālas of the shoemakers; • Jarring Prov. 397, a very interesting risāla of the merchants, specifically those who sell perfume. 88 Craft Manual of the Blacksmiths Most of the scholarship on risālas is in Russian, with the exception of Elif Dağyeli’s “Gott liebt das Handwerk”: Moral, Identität und religiöse Legitimierung in der mittelasiatischen Handwerks-risāla (Wiesbaden: Reichert Verlag, 2011). For a discussion in English of craft guilds and risālas that summarizes much of the relevant Russian literature, see Z. Jasiewicz, “Professional Beliefs and Rituals among Craftsmen in Cen- tral Asia: Genetic and Functional Interpretation,” in Shirin Akiner, ed., Cultural Change and Continuity in Central Asia (London: Kegan Paul International, 1991), 171–180. Chapter 11 Babur’s Description of Ferghana 11.1 Introduction It has all been leading up to this. Our next step is to get a taste of an extended narrative, learn to handle complicated grammar and a large amount of unfamiliar vocabulary, and (if you wish) practice reading manuscript sources in fairly good handwriting. By now, you are already pre- pared to start reading that great classic of Chaghatay prose, the Bāburnāma. Bāburnāma (“Book of Babur”) was written by the first ruler of the Mughal بابرنامە The Empire, Ẓahī r ud-Dī n Bābur (1483–1530). It is remarkable in large part because it is an auto- biography that recounts not only Bābur’s conquests and failures, his military adventures in Central Asia and India, but also such sensitive events as his first time attending a drinking party. For this reason, the Bāburnāma has attracted significant scholarly attention, including transla- tions by Annette Beveridge and Wheeler M. Thackston, and an outstanding scholarly edition by Mano Eiji (Bāburu-nāma no kenkyū, vol. 1 [Tokyo, 1995]). These passages are taken from the Hyderabad manuscript of the Bāburnāma as it was printed in Annette Beveridge’s 1905 edition. Beveridge’s reproduction is in turn reproduced here with permission of the E. J. W. Gibb Memorial Trust. The images have been altered slightly for clarity. 11.2 Passage One For our first excursion, let us read the manuscript side by side with a typed version. بسم ەللا الرحمن الرحيم ز رمضان يآ� تاريخ يسيک� يوز توقسان توقوزدا فرغانە ت والي�دە اون ايک ياشتە بادشاە بولدوم فرغانە توالي� جبيشين� اقليم ديندور معمورەنينک کنارەىسدە ش ق واقع بولوبتور �� کاشغر بغر� 90 Babur’s Description of Ferghana سمرقند ج بنو� بدخشاننينک سحدى تاغالرى و شماليدا اکرچە بورون شهرالر بار ايکاندور مثل ُالماليغ و الماتو و يانک کيم کتبدا اطرار يبيت�الر مغول و اوزبک ج ت ه�دين بو تاري خدا بوزولوبتور اصال معمورە قالمايدور مختص واليتتور اشليغ و ميوەىس فراوان ِک رد ِاک رد ى تاغ واقع بولوبتور ف بغر� طر�دا کيم سمرقند و خجند بولغاى تاغ يوقتور اوشبو ج انب ي نت� غ اوزکا هيچ ج انب ي نت� قيش يا� کيالالماس سيحون درياىس کيم خجند يسو�غە مشهوردور ش�ق و شمال طرفيدين کيليب بو واليتنينک چاي� بيال اوتوب غ رب سارى اقار خجندنينک شماىل و ِفناکتنينک ج بنو� طرفيدين کيم حاال شاهرخيەغە مشهوردور اوتوب ينە شمالغە ميل قيليب ترکستان سارى بارور ترکستاندين ُ ُ خيىل قويراق بو دريا تمام قومغە سينکار هيج درياغە قاتيلماس Babur’s Description of Ferghana 91 Chaghatay Transliteration Definition Ramżān PN. the Islamic month Ramadan رمضان Farǧāna PN. Ferghana, the Ferghana Valley فرغانە wilāyat N. country واليت on ikki yas اون ايک ياش ,.yaš N. year of age, e.g ياش “twelve years old”; Adj. young iqlī m N. clime, region of the world according to اقليم Ptolemy’s geography maʿmūra N. an inhabited place, the inhabited world معمورە kanāra N. edge کنارە (wāqiʿ bol- V. to be (located واقع بول- šarq N. east ش�ق ǧarb N. west غ رب Samarqand PN. place name, Samarqand, a city in today’s سمرقند Uzbekistan Ḫojand PN. place name, Khujand, a city in today’s خجند Tajikistan janūb N. south جنوب sarḥadd N. border سحدى šimāl N. north شمال ägärčä Conj. although اکرچە (burun Adv. before (in time بورون ”mis̱ l-i “like, as, such as مثل kitāb کتاب kutub N. books (Arabic plural of کتب “book”) bit- V. write بيت- Moǧul PN. Mongol مغول jihat N. direction جهت aṣlan Adv. never, none اصال muḫtaṣar Adj. minor, insignificant مختص ašliǧ N. foodstuffs اشليغ farāwān Adj. abundant فراوان 92 Babur’s Description of Ferghana Chaghatay Transliteration Definition girdāgird N. area all around کرداکرد jānib N. side, direction جانب (Xدين اوزکا-) özgä Adj. apart from X اوزکا qiš N. winter قيش yaǧ N. rain ياغ Sayḥūn daryāsi PN. the Jaxartes River سيحون درياىس mašhūr Adj. famous, known مشهور ič N. inside, interior ايچ :.etc ,بيالن, برلە bilä Postposition. same as بيال “with,” “by means of”; here, “through” sāri Postposition. in the direction of سارى شاهرخيە Fanākit see ِفناکت ḥālā Adv. still حاال Šāhruḫiya PN. place name, Shahrukhiya near Tashkent شاهرخيە mayl qil- V. incline ميل قيل- Turkistān PN. the town of Turkistan in present-day ترکستان Kazakhstan ḫaylī Adv. quite; still خيىل qoyi Adj. downstream ي يقو� tamām Adj. complete تمام qum N. sand قوم siŋ- V. soak, seep سينک- qat- V. join, connect قات- tur- -تور dur and- -دور 11.3 dur. This is a very common phenomenon in- -دور tur in place of- -تور In this text, Bābur uses earlier Chaghatay texts. Technically, these are slightly different words, but the meaning is the same here. 11.4 Paleography These passages display some features of handwriting that may be unfamiliar to you now, but that are really commonplace in manuscripts. Babur’s Description of Ferghana 93 aŋlamapdurmiz It seems ي زانکالمابدورم� qilipdursän It is said قيليبدورسن that you we did not did listen bärmäpdurlar It is said برمابدورالر wāqiʿ It seems واقع بولوبدور bolupdur there was that they did not give The Bāburnāma uses the Narrative Past to indicate nearly everything that happened in the past, sometimes even if Babur himself witnessed it. -ى Adjectival Suffix -ī 11.6 There are plenty .-ى In these two passages, you will see many examples of words that end in -ī .You can see why it might be easy to mix these up .-ى of similar words that end in -i 94 Babur’s Description of Ferghana the north of . . .,” and simālī“ شماىل north,” simāli“ شمال Let us contrast the words simāl ”.northern“ شماىل .north” is a familiar noun“ شمال Šimāl -as in Andijānniŋ simāli “north of Andijan,” is simply this noun with a posses ,شماىل Šimāli sive suffix. northern.” The same is true if“ شماىل we get an adjective: simālī ,-ى If we add the suffix -ī ن from“ سمرقندى from Andijan,” Samarqandī“ اندجا� to any place name: Andijānī -ى we add -ī Samarqand,” and so on. urban.” Bāzār“ شهرى city” can become šaharī“ شهر What about ordinary nouns? Šahar .of the bazaar.” You see how the pattern works“ بازارى bazaar, market” can become bāzārī“ بازار This suffix, however, is not native to Chaghatay—it comes from Persian. It cannot be applied to any word, but only to things like place names and words that are already of Per- ,has several variations when it comes after an adjective گsianate origin. In Persian, the suffix Herat’s adjective form, for example, is Herawī .-وى wī- ,-ىک which you can look out for: -gī ”.of Herat“ هروى ايکان ikän 11.7 is used to indicate uncertain knowledge in the present or past. It comes at the end of ايکان Ikän :يوق and yoq بار a sentence. Contrast sentences with bar کاشغردە چونک مسجد بار ايکان کاشغردە چونک مسجد بار Kāsǧarda coŋ masjid bar. Kāsǧarda coŋ masjid bar ikän. There is a large mosque in Kashgar. It is said there was a large mosque in Kashgar. کاشغردە چونک مسجد بار ايکان کاشغردە چونک مسجد بار ايدى Kāsǧarda coŋ masjid bar idi. Kāsǧardac oŋ masjid yoq ikän. There was a large mosque in Kashgar. It is said there is/was not a large mosque in Kashgar. :ايماس and emäs -دور And with dur سيحون يسو� ساوق ايکان سيحون يسو� ساوقدور Sayḥūn suyi sawuqdur. Sayḥūn suyi sawuq ikän. The Jaxartes waters are cold. They say the Jaxartes waters are cold. سيحون يسو� ساوق ايماس ايکان سيحون يسو� ساوقدور Sayḥūn suyi sawuq emäs idi. Sayḥūn suyi sawuq emäs ikän. The Jaxartes waters were not cold. They say the Jaxartes waters are/were not cold. Babur’s Description of Ferghana 95 -غاى -کاى ǧay/-gäy- 11.8 -سون The suffix -ǧay/-gäy, in its narrow usage, indicates an imperative much like -sun ”!V-ǧay/-gäy “may he/she/it V -غاى/-کاى :It expresses a wish or indirect command .(10.9) ”!kälgäy “Let her come!/May she come!/They ought to come کلکاى In this passage of the Baburnama, however, the -ǧay suffix expresses uncertain knowledge. -Samarqand wä Ḫujand bolǧay “ought to be Samar سمرقند و خجند بولغاى ,The sentence reads qand and Khujand.” -y al- -ى ال- -a al- -ا ال- The Abilitative 11.9 Here is how Chaghatay expresses someone’s ability, whether they “can” do something. oltura. (This suffix is a kind اولتورا ,berä ب را ,a/-ä, for example- -ا Take the verb stem, and add of gerund used mainly for this purpose. We will revisit it in 12.5.) :al- “to take,” and then conjugate as normal ال- Next, add the verb بارا الماس ايکان ي زم� ايچا االدور ديا الماس ايکان ک ورا الماسمن körä almasmän deyä almas ikän icä aladur bara almas ikänmiz I cannot see. It seems they cannot say. She can drink. It seems we cannot go. .a/-ä- -ا y instead of- -ى If the stem ends in a vowel, we must use ايستاى االسي ز�الرمو اوناى ي زالماسم� unay almasmiz istäy alasizlärmu We cannot consent. Can you search? raq/-räk- - را ق/- راک Comparative 11.10 ,raq/-räk. In each of these cases- - را ق/- راک In this text, there are several examples of the suffix this suffix is used to show a comparison: ت موندين اولوغ را ق قورغان اندج اننينک ناشپا�سيدين ترکستاندين خيىل يقوي�اق بو ت يوقتور ييخش�اق ناشپا� بولماس دريا تمام قومغە سينکار Turkistāndin ḫeli qoyiraq bu Andijānniŋ naspatisidin Mundin uluǧraq qurǧan daryā tamām qumǧa siŋar. yaḫsiraq naspati bolmas. yoqtur. Further downstream from There are no better pears than There is no greater fortress Turkistan, this river seeps the pears of Andijan. than this. completely into the sand. din to show comparison: X- -دين raq/-räk is usually used with- - را ق/- راک ?See a pattern Y-din Adj-raq = “X is more Adj than Y.” 96 Babur’s Description of Ferghana کاشغر ا رکيدين يارکند قلعەىس خيىل اندجان سمرقنددين مشهورراق چ ونکدور Andijān Samarqanddin mashūrraq. Kāsǧar argidin Yārkand qalʿasi ḫeli coŋdur. Andijan is more famous than Samarqand. The fortress of Yarkand is much larger than the citadel of Kashgar. 11.11 Passage Two Now that you are getting used to the handwriting, try reading the whole passage with the typed version below it. ت ش ف ف غ يي� پارە قصبەىس بار بيىس سيحون ي سو�نينک جنوب طر� ايک شمال ج بان� ج بنو� طر�دا� قصبەالر يب� اندجاندور کيم وسطتە واقع بولوبتور فرغانە توالي�نينک پاى تتخ�دور اشلي غىع وافر ميوەىس فراوان و اوزوىم يخ شىس بولور قاوون محىلدا ي زپال� باشيدا قاوون ساتماق رس م ايماس ت ت اندجاننينک ناشپا�سيدين ييخش�اق ناشپا� بولماس ما ورا النهردا سمرقند و کيش قورغانيدين سونکرە موندين اولوغ را ق قورغان يوقتور اوج دروازەىس بار ا رىک جنوب طرفيدا واقع بولوبتور توقوز Babur’s Description of Ferghana 97 ن ترناو سو يک�ار بو عجبتور کيم يب� يردين هم چيقماس قلعەنينک کرداکردى خندقنينک تاش يا� سنک ريزەليک شاە را ە توشوبتور قلعەنينک کرداکردى تمام محالتتور بو محلە بيلە قلعەغە غ غ فاصلە اوشبو خندق ياقاىس دا� شاە راەتور اوى قو شىس دا� کوب بولور يق�غاوىل بيحد ي زسيم� بولور انداق روايت قيلديالر کيم يب� يق� نغاول� اشکنەىس بيلە ت ورت کي شىس ييب توکاتاالمايدور ايىل ت و رکدور شهرى و بازارىسيدا ت رىک بيلماس کي شىس يوقتور ايىلنينک لف ظىط قلم بيلە راستتور ن� ٔ ت اوچون کيم يم� عىل يش� نواىنينک مصنفا� باوجود کيم هرىدا نشو و نما تابيپتور بو تيل بيلە دور ايىلنينک َآراسيدا حسن خيىل باردور خواجە يوسف کيم قموسي�دە مشهوردور اندج نا�دور هواىسنينک تعفون� بار کوزالر ايل ي زب�کاک کوب بولور Chaghatay Transliteration Definition pāra (measure word); N. piece پارە qaṣaba N. fortress قصبە غ -داىک daǧi; -daǧi Adv. also, more; = -daki/-däki دا� (14.13) “that which is on X” (janūbī ṭarafdaǧi “that which is on the south side”) Andijān PN. Andijan, in present-day Uzbekistan اندجان wasat N. middle وسط pāy-taḫt N. capital city پاىتخت wāfir Adj. abundant وافر üzüm N. grape اوزوم qawun N. melon قاوون maḥall N. time, season محل pālī z N. orchard, melon patch ي زپال� našpati N. pear تناشپا� ”,Mā warā ‘n-nahar PN. “The Land Beyond the River ما ورا النهر Transoxiana, Mawarannahar (NB: when reading out loud, most pronounce it like “Mawranahar”) ن Keš qurǧani the fortress of Kesh, present-day کيش قورغا� Shahrisabz in Uzbekistan qurǧan N. fortress قورغان soŋra Adv. later; Adj. after, beyond سونکرە uluǧ Adj. great اولوغ arg N. citadel ا رک tirnäw N. irrigation canal ترناو 98 Babur’s Description of Ferghana Chaghatay Transliteration Definition kir- V. to enter يک�- ʿajab Adj. remarkable عجب ḫandaq N. trench خندق yān N. side يان (”gravelly“ سنک ريزەليک saŋ-reza N. gravel ( سنک ريزە (”šāh rāh N. a highway (“royal road شاە را ە rāh N. road را ە tüš- V. to be situated; to dismount; to fall توش- qalʿa N. fortress قلعە maḥallat, maḥalla N. neighborhood, quarter or area of a محالت، محلە town; outlying region of a settlement yaqa N. edge ياقا aw N. hunt; hunting آو awī * Adj. for hunting اوى quš N. bird; fowling قوش qirǧawul N. pheasant يق�غاول bē-ḥadd Adj./Adv. without limit, innumerable بيحد semiz Adj. fat ي زسيم� iškana* N. soup, stew اشکنە tügät- V. to finish توکات- el N. nation, people ايل Türk PN. Turk ت و رک šaharī Adj. of the city شهرى bāzārī Adj. of the bazaar بازارى Turkī PN. the Turkic language ت رىک lafaẓ N. word لفظ qalam N. speech; pen قلم rāst Adj. true, correct راست ن nemä نمە ne “what”; same as � ٔ ,(Mī r ʿAlī Šer Nawā’ī PN. Mir ʿAli Sher Navai (1441–1501 يم� عىل يش� نواى famed poet, writer, and patron Babur’s Description of Ferghana 99 Chaghatay Transliteration Definition muṣannafāt* N. compositions (plural of Persian مصنفات (muṣannafa مصنفە bā-wujūd kim Conj. although, despite the fact that باوجود کيم a ,هرات ”Harī PN. a way of saying “Herat هرى city in present-day Afghanistan našw wa namā N. development, growth نشو و نما til N. language, tongue تيل tap- V. to find تاب- آراسيدە ara N. space between, among آ را arasida “among them” ḥusn N. beauty حسن Yūsuf man’s name يوسف mūsī qī N. music قموسي� Andijānī Adj. from Andijan اندج نا� ʿafūnat* N. putridity عفونت küz N. autumn کوز ,bezgäk N. a disease, possibly an inflammation ي زب�کاک possibly malaria ”bē- “without ب �:Persian Prefixes 1 11.12 As you are by now very much aware, Persian had a profound influence on Chaghatay writing. Some would go so far as to say that, without a strong admixture of Persian vocabulary, a text is not prop- erly Chaghatay—just “Turki.” As we slowly climb the ladder into more refined language, we will see more and more Persian phrases especially. We will only rarely encounter Persian verbs, how- ever—generally speaking, Chaghatay simply uses large numbers of Persian adjectives and nouns. bē- “without.” Any reasonably well-educated ب� Here we have a common Persian prefix reader or writer of Chaghatay would have recognized this prefix from their study of Persian. This prefix attaches to a noun and creates an adjective or adverb. It is normally only used with nouns of Arabic or Persian origin. ز پادشاە ب�مثال همە فرزندالريم ب�غم بولغاى يق�غاوىل بيحد يسيم� بولور Qirǧawuli bē-ḥadd semiz Hämmä farzandlarim bē-ǧam pādisāh-i bē-mis̱ āl bolur. bolǧay. The pheasants there are May all of my children be a king without equal extremely fat. without suffering. (Literally: The pheasants are fat without limit.) .bā- “with,” in 14.7 با- -ba ب- ,We will visit this prefix’s opposite 100 Babur’s Description of Ferghana چ as پ , ج� as ب� :Paleography 11.13 ش ش .پىس :with three dots as though it were p بيىس in پ be ب� Notice how the scribe has written .پ into a single ي and ب This is a fairly common shorthand. It simply combines the dots from .چ :make one cluster ي and ج in which the three total dots of , ج� The same is sometimes true of 11.14 Passage Three ُ ش ف ش ينە يب� اوش قصبەىسدور اندجاننينک �ق ج بنو� طر�دور �ققە مايل اندجاندين ت ورت يغاچ يولدور ہواىس خوب اقار ُسوى فراواندور بهارى بسيار يخ شىس بولور اوشنينک تفضيل�دە خيىل ن ش احاديث وارددور قورغا�نينک �ق ج بنو� ج ب ان�دا پر موزون تاغ توشوبتور براکوەغە موسوم بو تاغنينک قلەىسدا سلطان محمود خان بر حجرە ساليبتور اول حجرەدين قوى را ق اوشبو تاغنينک تومشوغيدا تاريخ توقوز يوز ايکدا ي نم� بر ايوانليق حجرە سالديم اکرچە اول حجرە موندين مرتفعدور وىل بو حجرە بسيار ييخش�اق واقع بولوبتور تمام شهر و محالت اياق آستيدا اندجان رودى اوشنينک ت محال� جاي� پلە اوتوب اندجانغە بارور بو رودنينک ہر ايک ج بان� باغات توشوبتور تمام باغالرى رودقە شم�ف بنفشەىس بسيار لطيف اقار سوالرى بار بهارى بسيار يخ شىس بولور ي نقال� اللە و کلالر Babur’s Description of Ferghana 101 غ اچيلور براکوە تا� دامنەسيدا شهر پلە تاغنينک اراسيدا يب� مسجد توشوبتور مسجد ج وزا آتليق تاغ طرفيدين پر اولوق شە جوى اقار اوشبو مسجدنينک تاشقارى نصح� نشيب راک سەبرکەليک ُبرسايە صفاليق ميدان واقع بولوبتور ہر مسافر و رہکذر کيلسە اندا تاس�احت قيلور او]با[ شنينک تظراف� بودور کيم ہر کيم اندا اويقوالسە ]شە[جويدين سو قويارالر Chaghatay Transliteration Definition Oš PN. Osh, city in present-day Kyrgyzstan اوش māyil Adj. toward, inclining مايل (yaǧač N. league (unit of distance يغاچ ḫūb Adj. good; Adv. well خوب bahār N. spring بهار besyār Adv. very بسيار fażī lat N. excellence فضيلت ( ḥadī s̱ خديث aḥādī s̱ * N. sayings (Arabic plural of احاديث wārid* Adj. informed, known وا رد mawzūn* Adj. balanced in its proportions موزون Bara Kuh PN. Bara Kuh mountain براکوە mawsūm Adj. known as موسوم qulla N. peak, summit قلە Sultān Maḥmūd Ḫan PN. Sultan Maḥmud Khan سلطان محمود خان ḥujra N. chamber; pavilion حجرە tumšuǧ N. spur, subpeak; bill, muzzle, snout تومشوغ aywān N. portico, porch, verandah ايوان murtafiʿ* Adj. high up مرتفع walī Conj. but, nevertheless وىل ayaq N. foot; bottom اياق rōd* N. river رود mušrif Adj. overlooking شم�ف binafša N. violet بنفشە latī f Adj. elegant لطيف qalin Adj. thick ي نقال� 102 Babur’s Description of Ferghana Chaghatay Transliteration Definition lāla N. tulip اللە gul N. rose کل ač- V. to open اچ- (”ac- “to open -اچ ačil- V. to bloom (passive of اچيل- dāmana N. foot of a mountain دامنە masjid N. mosque مسجد Jawzā PN. the constellation of Gemini ج وزا (اولوغ uluq Adj. great (variant of اولوق sāh شاە šah variant of شە (”šāh jōy N. large irrigation canal (“royal canal شاە جوى jōy N. canal جوى tašqari Adj. external, outside تاشقارى saḥn N. courtyard صحن našī b* Adj. down a hill نشيب (”se-barga* N. clover (literally “three-leaf سەبرکە سايە full of” + sāya“ پر pur-sāya* Adj. shady (< pur پرسايە “shade” ṣafāliq Adj. pleasant صفاليق ṣafā N. pleasantness صفا maydān N. square; field ميدان musāfir N. traveler مسافر rah-guźar* N. wayfarer, traveler upon the road رهگذر istirāḥat N. resting place تاس�احت awbāš* N. rabble, urchins اوباش ẓarāfat N. joke, prank ظرافت quy- V. to pour قوى- ān- -ان āt and- -ات :Persian Plurals 11.15 bāǧ باغ is unlikely to appear in your dictionary. This is because it is the word باغات The word .āt- -ات orchard” made plural in the Persian manner, by adding the suffix“ Babur’s Description of Ferghana 103 ”.yārān “friends ياران ān, such as- -ان You will see other nouns pluralized with the suffix خواجکان When a noun ends in a vowel, sometimes a consonant is added before the suffix, as in ḫwājagān “khwajas.” 11.16 Transliterations and Translations Passage One Ramżān ayi, tārī ḫ-i säkkiz yüz toqsan toqquzda, Farǧāna wilāyatida on ikki yašta pādišāh boldum. Farǧāna wilāyati bäšinči iqlī mdindur. Maʿmūraniŋ kanārasida wāqiʿ boluptur. Šarqi Kašǧar; ǧarbi Samarqand; janūbi Badaḫšanniŋ sarḥaddī taǧlari; wä šimālida ägärčä burun šaharlär bar ikändur, mis̱ l-i Almaliǧ wä Almatu wä Yangī , kim kutubda Utrār bitirlär, Moǧul wä Özbäk jahatidin bu tārī ḫda buzuluptur. Aṣlan maʿmūra qalmaydur. Muḫtaṡar wilāyattur. Ašliǧ wä mewäsi farāwān. Girdāgirdi taǧ wāqiʿ boluptur. Ǧarbī tarafida, kim Samarqand wä Ḫojand bolǧay, taǧ yoqtur. Ušbu jānibtin özgä heč jānibtin qiš yaǧi kelä almas. Sayḥūn daryāsi, kim Ḫojand suyiǧa mašhūrdur, šarq wä šimāl tarafidin kelip, bu wilāyatniŋ iči bilä ötüp, ǧarb sāri aqar. Ḫojandniŋ šimāli wä Fanākatniŋ janūbi ṭarafidin, kim ḥālā Šāhruḫiyaǧa mašhūrdur, ötüp, yänä šimālǧa mayl qilip, Turkistān sāri barur. Turkistāndin ḫelī qoyiraq bu daryā tamām qumǧa siŋär. Heč daryāǧa qatilmas. In the month of Ramadan, in the year 899, in the country of Ferghana, at the age of twelve, I became king. The country of Ferghana belongs to the fifth clime. It is situated on the edge of the settled world. To its east is Kashgar; to its west, Samarqand; to its south, the border mountains of Badakhshan; and to the north, although they say there used to be cities there—like Almaligh and Almaty, and Yangi, which is written “Utrar” in the books—they were destroyed in this age by the Mongols and Uzbeks. Not a trace of their inhabitation remains. It is a minor country. Its foodstuffs and fruit are abundant. All around it are mountains. To the west, which ought to be Samarqand and Khojand, there are no mountains. The winter rains cannot come from any direction but this direction. The Jaxartes (Sayhun) River, which is known at the Khojand Water (River), comes from the east and north. It passes through this country and flows westward. It passes north of Khojand and south of Fanakat, which is still known as Shahrukhiya, turns north again, and goes toward Turkistan. A ways downriver from Turkistan, this river seeps completely into the send. It is not joined with any other river. Passage Two Yätti pāra qaṣabasi bar. Beši Sayḥūn suyiniŋ janūb tarafi. Ikki šimāl jānibi. Janūbī tarafi daǧi qaṣabalar: bir Andijāndur, kim wasatta wāqiʿ boluptur. Farǧāna wilāyatiniŋ pāytaḫtidur. Ašliǧi wāfir. Mewäsi farāwān, wä üzümi yaḫši bolur. Qawun maḥallida, pālī z bašida qawun satmaq rasm emäs. Andijānniŋ našpatisidin yaḫširaq našpati bolmas. Mā warā ‘n-naharda Samarqand wä Keš qurǧanidin soŋra, mundin uluǧraq qurǧan yoqtur. Üč darwāzasi bar. Argi janūb tarafida wāqiʿ boluptur. Toqquz tirnaw su kirär. Bu ʿajabtur kim, bir yärdin häm čiqmas. Qalʿaniŋ gardāgardi ḫandaqniŋ taš yani saŋ rezälik šāh rāh tüšüptur. Qalʿaniŋ girdāgirdi tamām maḥallāttur. Bu maḥalla bilä qalʿaǧa fāṣila ušbu ḫandaq yaqasi daǧi šāh rāhtur. Awī quši daǧi köp bolur. Qirǧawuli be-ḥadd semiz bolur. Andaq riwāyat qildilar kim, bir qirǧawulni iškinasi bilä tört kiši yep tügätä almaydur. 104 Babur’s Description of Ferghana Eli Türkdur. Šaharī wä bāzārīsida Turkī bilmäs kiši yoqtur. Eliniŋ lafaẓi qalam bilä rāsttur. Ne učun kim, Mīr ʿAlī Šīr Nawāʾīniŋ muṣannafāti, bā-wujud kim Harīda našw wa namā tapip- tur, bu til bilädur. Eliniŋ arasida ḥusn ḫeli bardur. Ḫwāja Yūsuf, kim mūsīqīda mašhūrdur, Andijānīdur. Hawāsiniŋ ʿafūnati bar. Küzlär el bezgäk köp bolur. There are seven fortresses. Five of them are to the south of the Jaxartes (Sayhun) River. Two are to the north. Fortresses to the south: one is Andijan, which is located in the middle. It is the capital of Ferghana. Its foodstuffs are abundant. Its fruits are plentiful, and its grapes are good. In melon season, it is not the custom to sell melons at the head of the melon path. [Meaning: Melons are so plentiful, there is no point in charging for them.] There are no pears better than the pears of Andijan. In Mawarannahar, apart from the fortresses of Samarqand and Kish, there is no greater fortress. It has three gates. Its citadel is located on the south side. Nine streams of water enter it. The strange thing is, nowhere does any water exit. On the stone side of the trench that surrounds the fortress, there is a highway made of gravel. All around the fortress, there are neighborhoods. Along the edges of the trench that divides the neighborhoods from the fortress, there is another highway. Its game birds are also plentiful. Its pheasants are extremely fat. They say that four people cannot finish one pheasant and its soup. Its people are Turks. There is no one among the people of the city or the people of the mar- ket who does not know Turki. The people’s speech is just like that of the written word. This is because it is the same as the compositions of Mir ʿAli Sher Navai, although those came to frui- tion in Herat. A degree of beauty may be found among its people. Khwaja Yusuf, who is famous among musicians, is Andijani. There is a putridity to its weather. In the autumn, the people have a great deal of disease. Passage Three Yänä bir Oš qaṣabasidur. Andijānniŋ šarq janūbi ṭarafidur. Šarqqa māyil Andijāndin tört yaǧač yoldur. Hawāsi ḫūb. Aqar süyi farāwāndur. Bahāri besyār yaḫši bolur. Ošniŋ fażī latidä ḫaylī aḥādī s̱ wāriddur. Qurǧaniniŋ šarq janūbī jānibida bir mawzūn taǧ tüšüptur. Bara Kuhǧa mawsūm. Bu taǧniŋ qullasida Sultān Maḥmūd Ḫan bir ḥujra saliptur. Ul ḥujradin qoyiraq ušbu taǧniŋ tumšuǧida tārī ḫ-i toqquz yüz ikkidä men bir aywānliq ḥujra saldim. Ägärčä ul ḥujra mundin murtafiʿdur, walī bu ḥujra besyār yaḫširaq wāqiʿ boluptur. Tamām šahar wä maḥallat ayaq astida. Andijān rōdi Ošniŋ maḥallati iči bilä ötüp, Andijānǧa barur. Bu rōdniŋ här ikki jānibi bāǧāt tüšüptur. Tamām baǧlari rōdqa mušrif. Binafšasi besyār latī f. Aqar sulari bar. Bahāri besyār yaḫši bolur. Qalin lāla wä gullar ačilur. Bara Kuh taǧi damnasida šahar bilä taǧniŋ arasida bir masjid tüšüptur. Masjid-i Jawzā atliq. Taǧ tarafidin bir uluq šah jōy aqar. Ušbu masjidniŋ tašqari ṣaḥni našī bräk sebargalik ṣafāliq maydān wāqiʿ boluptur. Här musāfir wä rahguźar kelsä, anda istirāḥat qilur. Awbāšniŋ ẓarāfati budur, kim här kim anda oyqulasa, šah jōydin su quyarlar. Another is the fortress of Osh. It is to the southeast of Andijan. It is four leagues’ travel east of Andijan. Its weather is pleasant, its running water are plentiful. Its spring is very nice. There are quite a lot of sayings about the excellence of Osh. To the southeast of its fortress, there is a well-proportioned mountain. It is known as Bara Kuh. On the peak of this mountain Sultan Maḥmud Khan had a pavilion erected. Down from that pavilion, on a spur of this mountain, in the year 902, I had a porticoed pavilion erected. Although that pavilion is higher than this one, nevertheless, this pavilion is placed much better. The whole city and its outlying areas are at its feet. The Andijan River passes through the outlying areas of Osh and goes toward Andijan. There are orchards on either side of this river. All of the orchards overlook the river. Its violets are very elegant. There are flowing waters. Its spring is very nice. Thickly-growing tulips and Babur’s Description of Ferghana 105 roses bloom. At the foot of Bara Kuh mountain, between the city and the mountain, there is a mosque. It is called the Mosque of Gemini. From the direction of the mountain, a great irriga- tion canal flows. Downhill from this mosque’s courtyard is a pleasant field of clover. Every traveler who comes there makes it a resting place. The rabble have a joke, whereby whoever sleeps there, they pour water on them from the irrigation canal. 11.17 Further Reading and Study There is no shortage of scholarship on the Bāburnāma. If you wish to read further, consult the editions and translations discussed in the introduction to this chapter: Beveridge, Mano, Thackston. We have only begun to scratch the surface of this remarkable book. The “transla- tor’s preface” to Thackston’s translation provides illuminating discussions of the context and interpretation of the text. (The Baburnama: Memoirs of Babur, Prince and Emperor [New York: Modern Library, 2002]; or, for a lavishly illustrated edition [Oxford: Oxford University Press, 1996].) Chapter 12 Abu ‘l-Ghazi’s Shajara-i Turk 12.1 Introduction Let us exercise your long-form reading abilities while looking at some more variations on Cha- ghatay grammar and orthography. Abū ‘l-Ghāzī Bahadur (1603–1663) was the khan of Khiva. He wrote the Shajara-i Turk ٔ Genealogy of the Turks”), from which these passages are taken, as a history of his“) شجرە ت رک people, and of his own descent in particular. The language of this piece differs both from that of Bābur and from that of the works we read earlier. You will see forms that seem to belong to Western Turkic (languages like Tatar and Ottoman) intermingled with the Eastern Turkic Chaghatay. This is partly because the work was composed in Khiva, which is further to the west than the places we have visited so far, and because it remained very popular in the general area of the Caspian Sea. Abū ‘l-Ghāzī himself and the scribes who followed him would not necessarily have seen stark differences between kinds of Turkic. Rather, as Abū ‘l-Ghāzī would have put it, all of those variations belonged to a continuum of languages called “Turkī ,” “speech of the Turks.” The manuscript here is adapted from Uppsala University Library MS O Vet. 60, and its ori- gins are worth remarking upon. It was first collected in Siberia by P. Schönström while he was imprisoned, probably on account of the Great Northern War between Sweden and Russia. Schönström apparently worked on a rough translation into German with some of his fellow prisoners, and then donated the manuscript to the library in 1722. This means that the manu- script is not too much younger than Abū ‘l-Ghāzī himself. The manuscript catalog refers to the language as “rude Tatar, but in a clear script” (Catalogi, 189–190). Abū ‘l-Ghāzī ’s work has received significant scholarly attention over the past couple of centuries. Multiple translations of varying quality have been rendered in English, Rus- sian, German, French, numerous modern Turkic languages, even Latin! This is because it was one of the first long-form histories of the region that European Orientalists learned about. 12.1.1 Looking Up Texts In order to find out more about this text, you would first look in H. F. Hofman’s Bio- bibliographical Survey of Turkish Literature (Leiden: Brill, 1969). The Survey is technically incomplete—only “Volume III” exists—but it still provides some 1,380 pages of detailed descriptions of Chaghatay manuscripts and prints, their histories, where to find them, and who had written about them as of the late 1960s. Texts in the Survey are listed alphabetically by author’s name. Abū ‘l-Ghāzī ’s Shajara-i Turk is found under A, so it is fairly early in the Survey: “Volume III,” Part 1, pages 17–32. Bābur is listed under B in Part 1, pages 162–183. Abu ‘l-Ghazi’s Shajara-i Turk 107 12.2 Passage One The author explains his dissatisfaction with histories that have come before. ن ن ي زابتداس� و ي زانتهاس� و ش�يک ي زس� تي� قط آسمان و تي� قط يي�� و اون سکز مينک عالم� بول تيکاندا بولدورغان تنکرىنينک حمديدين سونک آنينک تدوس� و بارچە آدم فرزندالريکا و ج نالرکا يبارکان ن چايل�ىس اولو العزم و رسالت و نبوت و خاتمت بو ت ورت مرتبە� عنايت قيليب يب�کان رسوىل محمد ف مصط�نينک دروددين سونک بو نکتاب� آيتماقليقنينک بسب� ع رب محمد خان اوغىل ابو الغازى بهادور خان چنکزى و خوارزىم آنداق آيتا تورغان چنکز خاننينک آبا و اج ندادالري� و اوالدالرى کيم ہر واليتالردە پادشاەليق قيليب تورورالر م ٔورخالر ت رىک و فارىس تيىل برالن آنالرنينک و بارچەالرنينک توقغان و اولکان تاريخ نالري� يخ شىس و يمان قيلغان نايشالري� بتيب تورورالر Chaghatay Transliteration Definition ibtidā N. beginning ابتدا intihā N. end انتها šarī k N. partner ش�يک ”yättä “seven, 7 يتە yetti same as تيي� 108 Abu ‘l-Ghazi’s Shajara-i Turk Chaghatay Transliteration Definition (qat قات qat N. layer (usually قط āsmān N. sky آسمان ʿālam N. world عالم ت ”de- “to say دى- te- same as �- (”bol- “to be بول- boldur- V. to cause to be (from بولدور- Täŋri PN. God تنکرى barčä Adj. all بارچە jinn N. djinn, genie جن yebär- V. to send يبار- ilči N. emissary چايل� ulū ‘l-ʿazm* N. those possessing the power of decision اولو العزم risālat N. message رسالت nubūwat* N. prophecy نبوت ”ḫātimat* N. end; the “seal خاتمت ʿināyat N. favor, bestowal عنايت martaba N. station مرتبە rasūl N. messenger رس ول ف ”Muḥammad Muṣtafà PN. the Prophet Muḥammad “the chosen ّمحمد مصط� durūd N. praise; prayer درود sabab N. reason سبب ʿArab Muḥammad Ḫan PN. ʿArab Muhammad Khan ع رب ّمحمد خان Abū ‘l-Ǧāzī PN. Abu ‘l-Ghazi ابو الغازى bahadur N. hero بهادور Čiŋgizī Adj. descended from Chinggis Khan چنکزى Ḫwārizmī Adj. from Khwarezm, in this case خوارزىم descended from its rulers andaq Adv. in that way آنداق Čiŋgiz Ḫan PN. Chinggis Khan چنکز خان abā wa ajdād N. ancestors ابا و اجداد Abu ‘l-Ghazi’s Shajara-i Turk 109 Chaghatay Transliteration Definition ولد awlād N. descendants (Arabic plural of اوالد walad “son”) ٔ ّ muwarriḫ) N. historian م ورخ =) *muʾarriḫ مورخ Fārsī PN. Farsi, Persian language فارىس tuǧ- V. to bear, give birth to ت وغ- ”siz “without- - ي زس� 12.3 ”ot “grass اوت :liq “with” turns a noun into an adjective- -ليق We have seen how the suffix .(otluq “grassy,” for example (7.6 اوتلوق becomes .siz “without.” This suffix never changes form- - ي زس� We can do the same with the suffix ibtidāsiz wa intihāsiz ي زابتداس� و ي زانتهاس� و ش�ي ك ي زس�At the beginning of this passage, we have wa sarī ksiz “without beginning, without end, and without partner.” دوست ي زس� ;”közsiz “eyeless ي زکوزس� :siz on all sorts of words- - ي زس� We can see the suffix .kitābsiz “bookless,” and so on کتاب ي زس� ;”dostsiz “friendless 12.4 Familiar Imperative We have seen several forms of the imperative, voluntative, and optative, all of which command someone to do something. This last form is the easiest of all. The second-person familiar imperative is just the verb stem. Here, God commands the uni- ”!Bol! “Be بول verse to come into being with the word ”!De “Speak دى ;”!Kel! “Come کيل ;”!Oltur! “Sit اولتور :The same rule applies to other verbs y- -ى a- -ا Imperfect Gerund 12.5 اولتورا oltur “to sit” اولتور :We just looked at the Abilitative (11.9), which is formed thus unay almasmiz “We اوناى ي زالماسم� una- “to consent” اونا- ;”oltura alamän “I can sit االمن cannot consent.” y is actually what we can call an “imperfect gerund.” It points to an action- -ى a- -ا The suffix that is not complete, and that is linked to the following action. We can think of it as “-ing,” or “by Verb-ing.” ”.sundaq qila “by doing it in this way شونداق قيال We have the example in this passage of ز بول يد� بولدورغان اوقوى يبيلورم� مينا کلديالر Minä keldilär. Oquy bilürmiz. “Bol” dey boldurǧan. They came by riding. We will know it by reading. He made it be by saying “Be!” .-al ال- y can be used with a number of other verbs apart from- -ى a- -ا This same suffix al- normally means “to take,” but when you combine it with the imperfect ال- Remember that gerund, that meaning shifts to “can.” Other verbs will change their meaning when combined with the imperfect gerund. 110 Abu ‘l-Ghazi’s Shajara-i Turk tur- “to stand” has the تور- ”.ayta turur “keep saying آيتا تورور Here we have the example of turur in this تورور meaning “to keep on” doing something. (Note that there is a second word (.does not follow a gerund تورور dur “is, are.” This latter دور passage that means Other verbs that change their meaning in this context include: ”kel- “to come” “to continue as before کيل- ت فرغانە توالي� ت رکالرنينک يور� بولوب کلکان Farǧāna wilāyati Türklärniŋ yurti bolup kälgän. The land of Ferghana has been the country of the Turks (for a long time). ”qal- “to remain” “to persevere” or “to end up قال- ن ضح�ت داوت بش ييل قوىم� دعوت قيليب قالدى Ḥażrat-i Dāwut bäs yil qawmini daʿwat qilip qaldi. David persisted in calling his people to the faith for five years. ”bol- “to become” “to finish بول- ن قرآن� اوقوى بوال الماسمن Qurʾānni oquy bola almasmän. I cannot finish reading the Qur’ān. p- -ب Review: Copulative Gerund 12.6 p before (7.8). Like the Imperfect Gerund, it expresses “by- -ب We have seen the verb ending doing something,” or it puts actions in sequence. The difference is that the Imperfect Gerund points to action that is not complete, while the Copulative Gerund points to action that is complete. sundaq qilip شونداق قيليب sundaq qila “by doing it this way” with شونداق قيال Contrast “after/because of doing it this way.” Both the Imperfect and the Copulative Gerunds can be in the Past, Present, or Future tense. The difference is in the relationship of the verbs within that timeframe. اول چايل� چولدە يوروب توال شهرکە کلدى اول چايل� چولدە ي ورا توال شهرکە کلدى Ul ilci čldä yürä tola sahargä käldi. Ul ilci čldä yürüp tola sahargä käldi. That emissary, by wandering in the desert, came That emissary, having wandered in the desert, to many cities. came to many cities. -ب Like the Imperfect Gerund, the Copulative Gerund can express manner. We have seen V-p turǧan ḥālda “while X was doing Y.” You can use the other verbs we looked تورغان حالدە at in 12.5, as well. Abu ‘l-Ghazi’s Shajara-i Turk 111 aytip turur آيتب تورور ayta turur “keep saying” with آيتا تورور However, try to contrast “kept saying.” The difference is very subtle, and it’s not clear that this difference was meaning- ful for our author Abū ‘l-Ghāzī . The meaning of the Copulative Gerund when expressing man- ner is basically the same as that of the Imperfect Gerund. -n- -ن- Epenthetic 12.7 -n> is showing up much more in this text than in the others. Here are some exam> ن The letter ples of words in Abū ‘l-Ghāzī , compared to how they would have looked in the other readings: Example Abū ‘l-Ghāzī Elsewhere aldida الديدا aldinda آلدندا 1 yäridin يريدين yärindin يرندين 2 ularniŋ اوالرنينک anlarniŋ آنالرنينك 3 atiǧa آتيغە atina آتينە 4 i and a- -ى n> inserted between a third-person possessive suffix> ن In Cases 1 and 2, we see d>. This is what we call an “epenthetic” 12.10 Paleography 12.11 Passage Two Abu ‘l-Ghazi’s Shajara-i Turk 113 يب� پادشاەنينك آتينە بر دانشمند ک شىس يب� کتاب ايتب تورور و ينە بر نچە يلالردين سونک شول پادشاەنينک اوالديدين ينە بر پادشاە بولغاندا قت� بر دانشمند م ورخ بيدا بوليب من اول بورون غىع م ٔو رخدين يخ شىس ايتورمن ديب بو پادشاەنينک آتينە قت� بر تاريخ ايتب تورور شونداق قيال قيال چنکز خان اوالديدين ہر يورتدا اوتکان پادشاەالرنينک آتالريغە ض بع�الريغە اون تاءريخ و ض بع�ال و ض بع�الريغە يکرىم تاءريخ و ض بع�الريغە اوتوز تاءريخ ايتب توروالر ايران ب رال ن ت ورا ندا اوتکان چنکز خان اوغالن الرىنينک آتالرينە آيتلغان تاءري خالردين اوشبو زم ا ن يفق�نينک آلدندا اون سکز مجلد ضحا� تورور Chaghatay Transliteration English at N. name آت dānišmand Adj. wise دانشمند ;taqi Conj. and, also, too; Adj. another ق غ ت� (دا� Adv. again (see paydā bol- VP. to appear, to come into being پيدا بول- burunǧi Adj. previous, former (usually غ ق بورونىع (burunqi بورون� baʿżī Adj. some ضبع� Īrān PN. Iran ايران Tūrān PN. Turan, the land to the east of Iran توران ”faqī r Adj. poor; N. “your humble author يفق� ّ (mujallad Adj. bound (as a volume مجلد ḥāżir Adj. present ضحا� oǧlan N. son اوغالن 12.12 Paleography 12.12.1 Omissions and Repetitions here, a—و ضبع�ال و ضبع�الريغە Twice in this short passage, we have scribal errors. One is word has been repeated. .tururlar تورورالر Clearly, we would normally write this as .توروالر Shortly after, we have .ر and و However, the scribe may have missed a letter, owing to the similarity of ّ ز ز غ ق ق ز اما يب�نينک اتا و اقاالرى يم� ب � پرواىليىع و خ وا رزم خل�نينک پوقوفلي� بو ايک سببدين يب�نينک ن ج ماعت ي زم�� عبد ەللا خاننينک آتاالرى ب رال ن ي زب�الرنينک ي زاتاالرم�نينک ايرلغان يرندين تا بزکا کيلکونجە تاري خالرى ]بتماى[ ايرديالر بو تاءري خ ن� بر ک ش ىسکا تکليف قيالىل تيب ہر چند فکر قيلدوق هيچ مناسب ک شىس تابمادوق ض�ور بولدى اول سببدين اوزيمز ايتدوق ت رکنينک مثىل تورور اوکسوز اوز ي نکنديک� کسار تيکان آدم زمانيدين تا بو دمکاچە اولجاقىل تاري خالر ايتلغان تورور کيم نحسابي� تنکرى بيلور ن هيچ پادشاە و يم� و هيچ حکم دانشمند اوز خ تاري�� اوزى ايتغان ايرماس تورور ي زب�نينک يورتيمزنينک ہواسندين و اہل خ وا رزمنينک ب � بضاعتليکيدين ہچ زماندا بولمغان ايش بولدى ايمدى کونکلينکزکا ن کيلماسونکم يفق� ط رف توتوب يالغان ايتلغان بولغاىمن و يا اوزوم� غلط تعريف ايتکان بولغاىمن Chaghatay Transliteration Definition aqa N. elder brother آقا parwā N. attentiveness پروا Abu ‘l-Ghazi’s Shajara-i Turk 115 Chaghatay Transliteration Definition ,Ḫwārizm PN. place name, Khwarezm خوارزم south of the Aral Sea ḫalq N. people خلق wuqūf N. awareness وقوف jamāʿat N. group جماعت ʿAbdullah PN. man’s name, Abdullah عبد ەللا ayri V. to separate آيرى- taklī f N. invitation تکليف (qilali V. “Let’s do” (see 13.3.2 قيالىل čand N. time, occasion چند fikir N. thought, opinion, idea فکر munāsib Adj. appropriate مناسب żurūr Adj. necessary ض�ور mis̱ l N. proverb مثل öksüz N. orphan اوکسوز kindik N. navel کنديک käs- V. to cut کس- olčaqli* Adj. similar اوجاقىل qalam N. pen قلم ḥisāb N. count حساب يام� mī r see يم� amī r N. commander يام� ḥakī m N. wise man حکم )حکيم) bażāʿat N. worth بضاعت köŋülgä käl- VP. to come to one’s mind کونکلکە کل- taraf tut- VP. to take a side ط رف توت- yalǧan N. lie, falsehood يالغان ǧalat N. mistake, error غلط taʿrī f N. praise تعريف 116 Abu ‘l-Ghazi’s Shajara-i Turk -may er- -ماى اير- 12.14 .-ar er- -ار اير- In 10.7.3, we saw the Habitual Past, formed with حوداى تعاىل دنياغە بال ايبار ايردىالر Ḫudā-ye taʿallà dunyāǧa balā ibär erdilär. God would send disasters to the world. may er- is the Negative Habitual Past. Simply add the Negative- -ماى اير- The construction ”may -mäy to the end of the verb, and then conjugate the Past tense verb “to be- ماى- Gerund (.-er اير- er-. (Occasionally it is formed like the Present-Future [5.2] followed by اير- اوالر يالغان ايتغاندە خواجە هر چند اقاالريم اوروشسە نتاريخالري� بتماى ايرديالر مناصب کورماى دور ايرديالر ط رف توتماى ايرديم Tārī ḫlarini bitmäy erdilär. Här cand aqalarim urussa, Ular yalǧan eytǧanda,w ḫ āja ṭaraf tutmay erdim. munāṣib kormäydur erdilär. (During that time,) they would Whenever my brothers fought, When they would tell lies, not write their histories. I would not take sides. the khwaja would not find it appropriate. din Expressing Reason- -دين 12.15 -din is pretty flexible. Here it is used to express the reason for some- -دين The Ablative suffix bu ikki sababdin بو ايک سببدين :”thing. We can translate it as “because of” or “on account of “because of these two reasons . . .” -غوجە/- غونجەtā “until, up to” and the Delimitative Suffix تا 12.16 güčä/-günčä- -کوچە/-کونچە ǧučä/-ǧunčä- The Delimitative (or Terminative) denotes an action in the future that will put an end to an ongoing action or state. It indicates one action that limits another. It is added to verbs. -غونجە ,qucä- -قوجە ,gücä- -کوجە This suffix is found in a number of variations, including :güncä. As with previous suffixes, the choice depends on palatal harmony- -کونجە ,ǧuncä- .gücä follows front vowels, and so on- -کوجە ǧucä follows back vowels, while- -غوجە tā means “until” or “up to” a time or place. It is very frequently found تا The preposition together with the delimitative suffix. ي زب� خواجەالر کلکونچە ي زتورام� تا ي زب�کا کيلکونچە tā bizgä kälgüncä Biz ḫwājalar kälgüncä turamiz. until it came to us We stay until the khwajas come. Abu ‘l-Ghazi’s Shajara-i Turk 117 مال احمد خان اقاىس برلە آيريلغوچە تاريخ مريم بال توغونچە ايشکغە مينيب يورار يازماى ايردى ايردىالر Maryam bala tuǧǧuncä esäkǧa minip yurar Mullā Aḥmad Ḫan aqasi birlä ayrilǧucä tārī ḫ erdilär. yazmay erdi. Maryam used to ride around on a donkey until Mullah Ahmad Khan, up until the time he she bore a child. was separated from his brother, did not write histories. We will see much more of this suffix in the next chapter. ǧačä- -غاچە 12.17 There is also a Delimitative suffix for nouns. It denotes the time or place when an action will end. tā تا بو وقتغاچە :ǧacä- -غاچە ǧicä, but here it has been rendered as- -غچە Usually, it is written .gäcä, and so on- -کاچە ,gicä- -کچە bu waqtǧacä “up until this time.” Variants include شول يرکاچە کليپ ت توش�الر هراتغچە بار Herātǧicä bar. Šul yärgäcä kelip tüstilär. Go as far as Herat. They came all the way here, and then dismounted. We will visit the Delimitative suffix again in the next chapter. 12.18 The Royal We biz) “we” throughout this ي زب�) Note that Abū ‘l-Ghāzī continually refers to himself in the plural passage. 12.19 Paleography Underneath ء with a Hamza ح 12.19.1 ḥ> has no dots, scribes were often concerned with differentiating it clearly> ح Because s> to distinguish it> س from surrounding letters. (Remember the use of three dots under š>. You may be noticing a pattern here—scribes generally preferred clarity to> ش from ambiguity.) underneath it. This shows ء ḥ> written with a mark like a hamza> ح You will commonly see .خ or ,ج ,چ is not a ح that ke کە kim and کيم Attaching 12.19.2 ke are used to introduce speech or a relative clause (7.5). In کە kim and کيم The conjunctions handwriting, they are sometimes attached to the words that precede them, especially in these later vernacular texts. 118 Abu ‘l-Ghazi’s Shajara-i Turk .(kelmäsunkim . . . “May it not come . . .” (Line 10 کيلماسونکم Here we have an example in . . . kelmäsun kim کيلماسون کم It could just as well be written 12.20 Passage Four Abū ‘l-Ghāzī shows us just how humble he is. ن ّ بو يفق�غە خداى تعاىل عنايت قيليب کوب نمرسا يب�کان تورور خصوصا اوچ ه� يب�کان تورور اول سپاىهکرليکنينک نقانو� و نيسو� کيم نيچوک آتالنماق و يورماک و ياوغە ياساو ياسماق کوب برالن يوروکاندا نيچوک قيلماق آز برالن نيچوک قيلماق دوستغە دشمنغە نيچوک سوزالشماک جايکن� ن مثنويات و قصايد و غزليات و مقطعات و رباعيات و بارجە اشعار� فهملمکليک بعر� و فارىس و ت رىک لغتالرىنينک ن مع� نسي� بيلماک اوچ چون� آدمدين تا بو دمکاچە عربستاندا و ايران و توراندا و مغولستاندا اوتکان پادشاەالرنينک آتالرى و عمرالرى و سلطنتالرىنينک کم و زيادين بيلماکليک Abu ‘l-Ghazi’s Shajara-i Turk 119 ٔ و بو وقتدا اشعار فهملمکليکدا و تاريخ بيلماکليکدا يفق�داک ک شىس شايد عراقدا و ہندستاندا بولسا بولغاى يوق تيسام يالغان بولغاى اما سپاىہنينک ي نيسون� بيلماکليکدا بو چاقدا مسلمان کافردا بز کوروب ايشتا تورغان يرالردا و ي ورتالردا يوق تورور ير يوزى کينک تورور ايشيتماکان يرالريمزدا ق بولسا عجب ايرماس ايمدى مقصدين قالماغاىل تاريخ هجرى مينک ت� يتميش ت ورت ايرديکم ي زب� نکتاب� ابتدا قيلدوق قت� ٔشجرە ت رک تيب آت قويدوق قت� توقوز باب قيلدوق Chaghatay Transliteration Definition ”närsä “thing نرسە nemärsä same as نمرسا ً ḫuṣūsan Adv. especially خصوصا سپاىه sipāhī garlik N. the military profession (from سپاىهکرليک sipāhī “soldier”) qānūn N. law قانون yosun N. manner, custom يسون nečük Conj. how, why نيچوک atlan- V. to ride on horseback آتالن- yür-/yürü- V. to walk, to go about يور-/يورو- yawǧa Adj. hostile; ferocious ياوغە yasaw N. military order ياساو dušman N. enemy دشمن (sözläš- V. to discuss (together س وزالش- mas̱ nawī , a kind of poetry مثنوى mas̱ nawiyāt* N. plural of مثنويات qaṣī da, a kind of poetry قصيدە qaṣāyid* N. plural of قصايد ǧazal, a kind of poetry غزل ǧazaliyāt N. plural of غزليات ّ muqaṭṭaʿ, short poems مقطع muqaṭaʿāt* N. plural of مقطعات rubāʿī , quatrain رباع rubāʿiyāt N. plural of رباعيات (siʿr شعر ašʿār N. poems (Arabic, plural of اشعار fahm N. understanding فهم luǧat N. language لغت maʿnà N. meaning نمع� dam N. moment; breath دم Moǧulistān PN. place name, Moghulistan, the “land موغولستان of the Mongols,” roughly modern-day southern Xinjiang 120 Abu ‘l-Ghazi’s Shajara-i Turk Chaghatay Transliteration Definition ʿumr N. life عمر saltanat N. kingship سلطنت َ kam wa ziyād “more or less”; N. approximation کم و زياد fahmla- V. to understand, comprehend فهمال- šāyad Conj. Perhaps شايد ʿIrāq place name, Iraq (including both “Arab عراق Iraq” and “Persian Iraq”) Hindustān PN. place name, India هندستان sipāhī N. soldier سپاىه (caǧ چاغ čaq N. time (usually چاق išit- V. to hear اشت- yüz N. face, surface يوز ”käŋru “broad کنکرو käŋ and کنک keŋ same as کينک šajara N. tree, pedigree, genealogy شجرە bāb N. chapter باب -š- - -ش Reciprocal Suffix 12.21 To show that people do something “together” or “to each other,” Chaghatay adds the suffix s- between the verb stem and- -ش- s- to verbs. It cannot end a word, however—we put- -ش- the suffix. .is subject to roundedness harmony -ش- ,p, and so on- -ب ,m- -م Like sözläs- “to سوزالش- sözla- “to speak” سوزال- :-s- -ش- After a vowel, it is simply .1 discuss” ساليش- sal- “to throw” سال- :-is- -يش- If the last vowel in the stem is or , it is .2 salis- “to hurl at each other” urus اوروش- ur- “to hit” اور- :-us- -وش- If the last vowel in the stem is ”dak “like- -داك dek or- -ديک 12.22 dek can be added to any noun, pronoun, or proper noun. It forms- -ديک dak or- -داك The suffix an adjective or adverb meaning that something is “like” that thing, or an action is done in its (.dek- -ديک tek. The usual form is- -تيک manner. (In earlier texts, you may see Abu ‘l-Ghazi’s Shajara-i Turk 121 قياشديک يوزالرى و نورديک ي زس�ديک بر دوست ايستاب اى يارانالر فرزندديک ن ساچ الرى� کوردوک تافالماسمن سوزالمانکالر Ay yārānlar, farzanddek Sizdek bir dost istäp Quyasdek yüzläri wa nūrdek sozlämäŋlar. taṗalmasmän. saclarini kordük. Oh, friends, do not speak in the I will seek, but can never find, We saw his sun-like face and manner of children. a friend like you. his light-like hair. n- -ن Abbreviated Accusative 12.23 ن :n- -ن Twice in this passage, we see theَ familiar Accusative suffix �- -ni abbreviated to simply .kam wa ziyādin کم و زيادين yosunin and ي نيسون� It is not uncommon to see the Accusative written this way, and it is especially frequent in poetry. يسون :si -i- -ىس -ى The Abbreviated Accusative is used after the third-person possessive suffix ن ن َ ”.(yosunin “its manner (Accusative ييسون� yosuniَ “its manner”َ يسو� yosun “manner” کم ;”kam wa ziyādَ “more or less; approximation کم و زيادين: کم و زياد The same is true of kam wa ziyādin “its approximation کم و زيادين ;”kam wa ziyādi “its approximation و زيادى (Accusative).” bolsa bolǧay بولسا بولغاى 12.24 Abū ‘l-Ghāzī expresses some doubt in this passage: يفق�داك ک شىس شايد عراقدا و هندوستاندا بولسا بولغاى يوق تيسام يالغان بولغاى Faqī rdak kisi sāyad ʿIrāqda wä Hindustānda bolsa, bolǧay. “Yoq” tesäm yalǧan bolǧay. Literally: It seems like someone like me, if he exists, he ought to be in Iraq or Hindustan. If I said “they do not exist,” that would probably be a lie. .ǧay suffix (11.8) is used to express uncertainty about the truth -غاى You can see how the sa and what looks like a third-person imperative- -سا The combination of the Conditional ?ǧay ought to give us pause. What is going on here- -غاى bol- to بول- ”sa with the verb “to become- -سا This is an example of using the Conditional Ular kelsä boladur. “They are permitted to اوالر کەلسە بوالدور ,grant permission, for example come.” -ciqsa bolur “If he goes out, it is permit چيقسە بولور :For now, consider a simple example bolsa bolur? “If she is, it is permitted.” With the addition of بولسا بولور ted.” What if we see ”.bolsa bolǧay “If there is, it ought to be permitted/okay/fine بولسا بولغاى ǧay, we get- -غاى Idiomatically, we can read Abū ‘l-Ghāzī as granting the possibility for someone like him to exist elsewhere in the world. 12.25 Transliterations and Translations Passage One bismillāhu ‘r-raḥmanu ‘r-raḥīm 122 Abu ‘l-Ghazi’s Shajara-i Turk Ibtidāsiz wä intihāsiz wä šarī ksiz, yetti qaṭasmān wä yetti qaṭyerni on säkkiz miŋ ʿālamni “Bol!” tegändä boldurǧan Täŋriniŋ ḥamdidin soŋ, aniŋ dosti wä barčä ādam farzandlärigä jinnlärgä yebärgän ilčisi ulū ‘l-ʿazm wä risālat wä nubūwat wä ḫātimat bu tört martabani ʿināyat qilip bergän rasūli Muḥammad muṣtafàniŋ durūdindin soŋ, bu kitābni aytmaqliqniŋ sababi: ʿArab Muḥammad Ḫan oǧli Abū ‘l-Ǧāzī Bahadur Ḫan Čiŋgizī wä Ḫwārizmī andaq ayta turǧan: Čiŋgiz Ḫanniŋ abā wä ajdādlarini wä awlādlari, kim här wilāyatlärdä pādišāhliq qilip tururlar, muʾarriḫlar Turkī wä Fārsī tili birlän anlarniŋ barčäläriniŋ tuqǧan wä ölgän tārī ḫlarini yaḫši wä yaman qilǧan išlarini bitip tururlar. In the Name of God, the Compassionate and the Merciful. After praising God, (who is) without beginning, without end, without partner, who brought the seven layers of heaven, the seven layers of earth, and the eighteen thousand worlds into being when he said, “Be!”—after praising the messenger Muḥammad, the chosen one, His friend and the emissary He sent unto all the children of Adam and to the djinn, who held the four stations of the decision, the bringing of the message, the prophecy, and the Seal—the reason for writing this book: The son of ʿArab Muḥammad Khan, Abu ‘l-Ghazi Bahadur Khan, Chinggisid and Khwarezmian, said: historians used to record in Turki and in Persian all of the dates of birth and death and the deeds both good and ill of the ancestors and descendants of Chinggis Khan who ruled in every country. Passage Two Bir pādišāhniŋ atina bir dǎnišmand kiši bir kitāb aytip turur, wä yänä bir neččä yillardin soŋ, bu pādišāhniŋ awlādidin yänä bir pādišāh bolǧanda, taqi bir dānišmand muʾarriḫ paydā bolup, “Män ul burunǧi muʾarriḫdin yaḫši ayturmän,” dep, bu pādišāhniŋ atina taqi bir tārī ḫ aytip turur. Šundaq qila qila, Čiŋgis Ḫan awlādidin här yurtda ötkän pādišāhlarniŋ atlariǧa baʿżī lariǧa on tārī ḫ wä baʿżī lariǧa yigirmi tārī ḫ wä baʿżī lariǧa ottuz tārī ḫ aytip tururlar. Īrān birlän Tūrānda ötkän Čiŋgis Ḫan oǧlanlariniŋ atlarina aytilǧan tārī ḫlaridin ušbu zamān faqī rniŋ aldinda on säkkiz mujallad ḥāżir turur. Some wise man would write a book in the name of some king, and a few years later, when one of that king’s progeny would become king, another wise historian would appear and say, “I will tell it better than that previous historian,” and so he would write another history in the name of that king. And so on and so forth until, of the kings of each country who were descend- ants of Chinggis Khan, some had ten histories in their names, and some twenty, and some thirty. At this moment, there are in front of me eighteen volumes of histories told about the sons of Chinggis Khan in Iran and Turan. Passage Three Amma bizniŋ ata wä aqalarimizniŋ bē-parwāī liqi wä Ḫwārizm ḫalqiniŋ bē-wuqūfliqi bu ikki sababdin bizniŋ jamāʿatimizni ʿAbdallah Ḫanniŋ atalari birlän bizniŋ atalarimizniŋ ayrilǧan yäridin tā bizgä kelgünčä tārī ḫlari [bitmäy] erdilär. “Bu tārī ḫni bir kišigä taklī f qilali,” tep, här čand fikir qilduq, heč munāsib kiši tapmaduq. Żurūr boldi. Ul sababdin özimiz aytduq. Türkniŋ mis̱ li turur: “Öksüz öz kindikin kesär,” tegän. Ādam zamānidin tā bu damgäčä olčaqli tārī ḫlar eytilǧan turur kim, ḥisābini Täŋri bilür. Heč pādišāh wä mī r wä heč ḥakī m-i dānišmand öz tārī ḫini özi aytǧan ermäs turur. Bizniŋ yurtimizniŋ hawāsindin wä ahl-i Ḫwārizmniŋ bē- bażāʿatlikidin heč zamānda bolmaǧan iš boldi. Ämdi köŋliŋizgä kelmäsunkim, faqī r taraf tutup, yalǧan aytilǧan bolǧaymän, wä yā özümni ǧalaṭtaʿrī f etkän bolǧaymän. However, on account of two reasons, the inattentiveness of our fathers and elder brothers and the unawareness of the people of Khwarezm, no histories were written from the time when the Abu ‘l-Ghazi’s Shajara-i Turk 123 forefathers of ʿAbdallah Khan were separated from our own up until our own time. I thought to myself, “I shall invite someone to (write) this history,” but every time I thought about it, I could find no one appropriate. The matter became urgent. This is why I wrote it myself. It is (like) this proverb of the Turks: “The orphan cuts his own umbilical cord.” From the time of Adam to now, so many similar histories have been told, only God knows how many. No king or com- mander, no wise man, has written his own history. Because of the weather of our land, and the worthlessness of the people of Khwarezm, this has never happened. Think not that your humble author has taken sides and tells lies, nor that I am praising myself. Passage Four Bu faqīrǧa Ḫudā-ye taʿallà ʿināyat qilip, köp nemärsä bergän turur. Ḫuṣūṣan üč hunar bergän turur. Awwal: sipāhīgarlikniŋ qānūni wä yosuni, kim nečük atlanmaq wä yürümäk, wä yawǧa yasaw yasamaq; köp birlän yürügändä, nečük qilmaq; az birlän, nečük qilmaq; dostǧa, dušmanǧa nečük sözläšmäk. Ikkinči: mas̱ nawiyāt wä qaṣāyid wä ǧazaliyāt wä muqaṭaʿāt wä rubāʾiyāt wä barčä ašʿārni fahmlämäklik; ʿArabī wä Fārsī wä Turkī luǧatlariniŋ maʿnàsini bilmäk. Üčünči: Ādamdin tā bu damgäčä ʿArabistānda wä Īrān wä Tūrānda wä Moǧulistānda ötkän pādišāhlarniŋ atlari wä ʿumrlari wä saltanatlariniŋ kam wa ziyādin bilmäklik. Wä bu waqtda ašʿār fahmlämäklikdä wä tārīḫ bilmäklikdä faqīrdäk kiši šāyad ʿIrāqda wä Hindustānda bolsa, bolǧay. “Yoq” tesäm yalǧan bolǧay. Ammā sipāhīniŋ yosunin bilmäklikdä bu čaqda Musulmān kāfirda biz körüp išta turǧan yärlärdä wä yurtlarda yoq turur. Yer yüzi keŋ turur. Išitmägän yerlärimizdä bolsa, ʿajab ermäs. Emdi maqṣaddin qalmaǧali. Tārīḫ-i hijrī miŋ taqi yetmiš tört erdikim, biz kitābni ibtidā qilduq. Taqi “šajarah-i Türk” tep at qoyduq. Taqi toqquz bāb qilduq. God the Highest has granted your humble author many things. He has given three skills espe- cially. The first is the law and manner of the military profession, including how to ride and how to march, and how to array a ferocious army; what to do when marching with large numbers; what to do when marching with small numbers; and how to speak with friend and enemy. The second is understanding mathnawis, qasidas, ghazals, and short poems, and all kinds of poetry; and knowing Arabic, Farsi, and Turki. The third is knowing more or less the names, lives, and kingships of the kings who ruled in Arabia, Iran, Turan, and Moghulistan from the age of Adam to today. Today, it seems that there may be those who understand poetry and know history as well as I do in Iraq or Hindustan. If I said “There aren’t any,” it would be a lie. However, in knowing the ordering of soldiers, at this time, among Muslims and nonbelievers, in the places and lands we are aware of, it seems there are none (like me). The world is a big place. If there is such a person in the places we do not hear about, it would not be a surprise. But let us not lose sight of our purpose: in the Hijri year 1074, I began this book. And I called it the Shajara-ye Türk. And I wrote nine chapters. 12.26 Further Reading and Study The entire manuscript from which this selection was taken, O Vet. 60, can now be found online at the Uppsala University Library’s website. Chapter 13 Nawāʾī’s Seven Sleepers 13.1 Introduction ʿAlī Sher Nawāʾī is considered one of the best prose stylists and poets in the whole Chaghatay canon. Yet his work is in an elevated style, replete with Persianate idioms, that we have not yet encountered. At this point, you are equipped to read some Nawāʾī with a glossary. He tends to use long sentences filled with elevated Arabic and Persian words, but the grammar is ultimately quite simple. 13.2 Passage One The following story is taken from Nawāʾī’s Tārīḫ-i Anbiyāʾ “History of the Prophets.” It concerns the famous Seven Sleepers, who according to the Qur’ān slept in a cave for 300 years. Interpretations and retellings of the story are found across the Islamic world and beyond. اصحاب کهف بابيدا اختالف کوبتور مختصى بو دور کيم يونان ملکيدا افسوس شهريدا دقيانوس اتليغ ملک ج ّبار بار ايرميش کيم ضبع� ديبدورالر کيم الوهيت دعويىس قيلور ايرميش و بو اصحاب کهف ضبع� روايت بلە نوابالرى و مالزمالرى ايرميشالر و مسلمان ايکاندورالر و يشورون تنکرى تعاىل ي نعبادات� قيلور ايرميشالر (Adapted from Eckmann, Chaghatay Manual, 262–263.) Chaghatay Transliteration Definition صاحب aṣḥāb N. companions (Arabic plural of اصحاب ṣāḥib “companion; master”) (kahf N. cave (Arabic کهف bābida Postposition. concerning, literally “in the بابيدا chapter of” iḫtilāf N. disagreement اختالف muḫtaṣar N. summary; the long and short of it مختص Yūnān PN. Greece يونان Nawāʾī’s Seven Sleepers 125 Chaghatay Transliteration Definition mulk N. kingdom ملک Afsūs PN. the city of Ephesus افسوس (Daqyānūs PN. the Roman emperor Decius (r. 249–251 دقيانوس malik N. king ملک jabbār Adj. mighty, powerful; tyrannical ج ّبار ulūhiyyat* N. divinity الوهيت daʿwà N. claim دعوى ”nawwāb N. an official; a person of status; “nabob نواب mulāzim N. servant; lieutenant مالزم yašurun Adj. clear, open; Adv. openly ياشورون ʿibādat N. worship عبادت miš- -ميش Indirect Preterit 13.3 di, and so on, which indicates events that have taken place- -دى You have seen the Simple Past -pdur for events that one has heard of second- -بدور You have also seen the Narrative Past .(6.7) hand (11.5). mis. This also points to things that have apparently- ميش- Then there is the Indirect Preterit happened in the past, but of which one is not entirely certain. There is a simple way of using this tense with a single verb: اول چ اقدا يالغان ايتماميش ي زس� ملکنينک مالزمالرى شول کهفکا يک� ميشالر Malikniŋ mulāzimlari sul kahfgä kirmislär. Ul caqda yalǧan aytmamissiz. It seems that the king’s servants entered It seems that, that time, you did not this cave. tell a lie. ق بارچە ج نالرکا يار بولميشمن توران خل� تنکرىکا عبادت قيلماميشالر Tūrān ḫalqi Täŋrigä ʿibādat qilmamislar. Barcä jinnlärgä yār bolmismän. It seems that the people of Turan did not It seems that I have become a worship God. friend to all djinn. -between the stem and the suf -ما- -mis by adding -ma- -ميش As you can tell, we can negate .mis- -ميش fix. We can also add personal suffixes to 126 Nawāʾī’s Seven Sleepers .mis is used in a slightly more complex way- -ميش ,In this passage, however نوابالرى و مالزمالرى دعوى قيلور ايرميش ملک ج ّبار بار ايرميش ايرميشالر Malik-i jabbār bar ermis. Daʿwà qilur ermis. Nawwāblari wä mulāzimlari ermislär. It seems there was a powerful It seems he made a claim. It seems they were his king. lieutenants and servants. ”.er- “to be” is in the Indirect Preterit: “they were اير- The last case is the simplest: the verb bar بار ايرميش ”,bar erdi means “there was بار ايردى The first case is also straightforward: if ermis means “it seems there was” (14.3). What about the middle example? It combines the Aorist and the past to form the Habitual Past (10.7.3). Using the Indirect Preterit simply means the speaker is uncertain about the verac- ity of the information. 13.4 Passage Two The story continues. دقيانوس بو حالدين واقف بولوب االرنينک قتىل فکريدا بولميش االر بو نحال� معلوم قيليب اتفاق بلە شهرالريدين قاچيب ايل يولوقور وهميدين ي زيولس� بيابانغە توشوب بر جقوي�غە اوجراب جقوي� غ دا� االرغە قوشولوب ج قوي�نينک تاي� هم قوشولوب رقيم اتليغ غارغە کرميشالر و االرنينک عدديدا تردد بار هر تقدير بلە غارغە کريب حق تعاىل االرغە ناويقو� مستوىل قيليب اوج يوز توقوز يل اويوميشالر Chaghatay Transliteration Definition wāqif Adj. aware واقف qatl N. murder قتل maʿlūm Adj. known معلوم ittifāq N. unity اتفاق yoluq- N. to run across, encounter يولوق- wahm N. suspicion وهم bayābān N. wilderness بيابان qoyči N. shepherd جقوي� qoš- V. to join قوش- Nawāʾī’s Seven Sleepers 127 Chaghatay Transliteration Definition Raqī m PN. place name, Raqim رقيم ǧār N. cave غار ʿadad N. number عدد taraddud* N. hesitation تردد taqdī r N. fate تقدير oyqu N. sleep اويقو mustawlī Adj. overwhelming مستوىل oyu- V. to sleep اويو- 13.5 Passage Three ّ اول مدت دقيانوس جهنمغا باريب نچە پادشاەالر کرديش بولوب بر خداپرست عابد پادشاەغە سلطنت يتکاندا اصحاب کهف تنکرى تعاىل امرى بلە اويغانميشالر و تمليخا ديکان رفيقالرين شهرغە يبارميشالر طعام کلتورورکە جون اول رفيق شهرغە يتکاج شهر اوض ي ناع� يمتغ� تابيب نخاليق� عيىس عليە السالم دينيغە فهم قيليب يمتح� بولميش ب ض�ورە طعام الوردا ديرام جيقارغاج دقيانوس نکنجي� ن تابيب ي نس� ديب ا� توتميشالر کوب ماجرادين سونکرا پادشاە قاشيغا التميشالر يفق� يمتح� اوزکا پادشاە و اوزکا خلق کوروب يح�ان ايرميش Chaghatay Transliteration Definition ّ muddat N. period of time مدت Jahannam PN. Hell جهنم gardiš* N. cycle, overturning, succession کرديش ḫudāparast N. worshipper of God خداپرست ,.parast Adj. worshipping (used as a suffix,e.g پرست (”butparast “idol-worshipper بتپرست ʿābid N. worshipper عابد amr N. order, command امر oyǧan- V. to wake up اويغان- tamlī ḫā PN. name, Tamlikha تمليخا rafī q N. friend, comrade رفيق 128 Nawāʾī’s Seven Sleepers Chaghatay Transliteration Definition taʿām N. food طعام awżāʿ N. manners, situations (Arabic plural of اوضاع (wazʿ وضع mutaǧayyir* Adj. changed يمتغ� dī n N. religion دين mutaḥayyir* Adj. astonished يمتح� biżżurūra* Adv. out of necessity ب ض�ورە (dirham درهم) diram* N. coin ديرام kanj N. oneself کنج mājarā N. event ماجرا elt- V. to lead الت- ḥayrān Adj. surprised; N. surprise, amazement يح�ان ǧač -gäč- -غاج -کاج 13.6 -غاج -کاج p link together a series of actions (7.8.1). The suffix- -ب You have seen the suffix -ǧac -gäc is similar, but the actions are simultaneous, or one takes place immediately after the next. شهرغە يتکاج شهر اوض ي ناع� يمتغ� تابيب نخاليق� عيىس عليە السالم دينيغە فهم قيلميش Šaharǧa yätkäc, sahar awżāʿin mutaǧayyir tapip, ḫalāyiqni ʿĪsà ʿalayhi ‘s-salām̄ niǧa di fahm qilmis. As soon as he arrived at the city, he found its people’s manners changed, and then he made them aware of the religion of Jesus. ن ديرام جيقارغاج دقيانوس نکنجي� تابيب ي نس� ديب ا� توتميشالر Diram ciqarǧac, “Daqyānūs känjini tapipsen!” dep, ani tutmislar. As soon as he took out his coins, they said, “You have found Decius himself!” and seized him. 13.7 Passage Four پادشاە انينک حاىل ي نکيفيت� سوروب اول يفق� هر سوز ىک اوز حاليدين ايتور عجب کورونور پادشاە نعلما� يغيب بو بابدا قيل و قال قيليب سونکرا االر ديميشالر کيم عيىس عليە السالم انجيلدا بو حالدين بخ� بريبدور کيم دقيانوس جاغيدا بو جماعت غارغا کريب اوج يوز توقوز يل اويوب سنينک زمانينکدا اويغانغايالر پادشاە بو ايشدين مسور بولوب تميخاغا يول باشالتيب اصحاب Nawāʾī’s Seven Sleepers 129 کهف صحبتيغا شم�ف بولوب االر طعام ييب تنکرى تعاىلغا سجدات شکر قيليب ينە اويقوغا بارميشالر اويقوالغاج روحالرين قابض ارواح حق تعاىل امرى بلە قبض قيلميش اول پادشاە اول غار ايشيکيدا اولوغ کنبد ياساب ناالر� مدفون قيليب اول ير خاليققا عظيم معبد بولميش بو قصە تواريخ و يتفاس�دا مبسوط بار و اخبارنينک غريبيدين برى بودور Chaghatay Transliteration Definition kayfiyat N. quality کيفيت عالم ʿulamā N. scholars (Arabic plural of علما ʿālim) yiǧ- V. to gather يغ- qī l-u qāl* N. debate قيل و قال (ʿĪsà PN. ʿIsa (biblical Jesus عيىس Injī l PN. Bible, New Testament انجيل masrūr* Adj. happy مسور bašla- V. to lead, to guide باشال- bašlat- V. to cause to guide باشالت- ṣuḥbat N. conversation صحبت mušarraf Adj. honored شم�ف sajdāt* N. prostrations سجدات šukr N. gratitude شکر rūḥ N. spirit روح qābż* N. tax collector قابض (rūḥ روح arwāḥ N. spirits (Arabic plural of ارواح qābż-i arwāḥ* PN. Angel of Death قابض ارواح qabż* N. grasping, seizing قبض gunbad N. dome, indicating a shrine کنبد yas- V. to build ياس- دفن madfūn Adj. buried (related to Arabic مدفون dafn “burial”) خليقە ḫalāyiq N. people (Arabic plural of خاليق ḫalī qa “person”) ʿaẓī m Adj. grand عظيم 130 Nawāʾī’s Seven Sleepers Chaghatay Transliteration Definition maʿbad N. place of worship معبد تاريخ tawārī ḫ N. histories (Arabic plural of تواريخ tārī ḫ) ;tafāsī r N. commentaries (on the Qur’ān يتفاس� (tafsī r يتفس� Arabic plural of mabsūt* Adj. detailed مبسوط بخ� aḫbār N. news (Arabic plural of اخبار ḫabar) ǧarī b Adj. strange غريب 13.8 Arabic Roots It will be to your benefit to start to recognize Arabic words, if you have not already. Arabic words are based on “roots.” Roots are sets of two, three, or four letters that encode a basic meaning. Then these roots are adapted to different patterns of vowels and consonants that turn them into nouns, verbs, adjectives, and so on. ”.k.t.b encodes the basic meaning of “writing ک ت ب For example, the three-letter root -maktūb “writ مکتوب ”,kutub “books کتب ”,kitāb “book کتاب From this root, we can derive کتابة ”,kātib “scribe کاتب ”,mukātaba “correspondence مکاتبە ”,maktab “school مکتب ”,ten .katabtuhu “I wrote,” and many more کتبتە ”,kitābatan “in writing ,s.r.r س ر ر ,j.m.ʿ ج م ع ,ʿ.l.m ع ل م Other Arabic roots we have seen in this chapter include ,ʿ.ẓ.m ع ظ م ,ḫ.l.q خ ل ق ,d.f.n د ف ن ,r.w.ḥ ر و ح ,q.b.ż ق ب ض ,s.r.f ش ر ف ,ṣ.ḥ.b ص ح ب ,m.d.d م د د ,a.m.r ا م ر ,ǧ.r.b غ ر ب ,ḫ.b.r خ ب ر ,b.s.ṭ ب س ط ,f.s.r ف س ر ,ʿ.b.d ع ب د q.t.l . . . and those are not all. We can label the elements in ق ت ل ,m.l.k م ل ک ,ḫ.ṣ.r خ ص ر these roots 1, 2, and 3. Look at the vocabulary closely. What patterns do you see? Which letters tend to be added to these roots? In what order? مبسوط dafn “burial” with دفن madfūn “buried” and مدفون To take one example, compare 3-و-2-1-م basṭ “explanation.” What kind of word does the pattern بسط mabsūṭ “detailed” and form? The most common variation you will encounter is the “broken plural.” This is a special way of forming plural nouns that might be confusing to you if you are not familiar with Arabic. (Not all words can be made plural in this manner.) Broken plurals are formed by changing the vowels between the elements in the root. Here are some patterns you can learn to recognize: بخ� ”.aḫbār “news اخبار ḫabar “news, information,” and now بخ� You have seen the word waqf; its وقف the plural. The singular of “pious endowment” is اخبار is the singular, and ?awlād “progeny.” You see a pattern اوالد walad “son” becomes ولد .awqāf اوقاف plural is .try looking it up under 1–2–3 ,3–ا–2–1–ا If you run across a word with the pattern ّ .ḥudūd حدود ḥadd, and its plural is حد There is another pattern: The word “boundary” is ّ فن ʿulūm. The same is true of علوم ʿilm becomes the plural علم ”Singular “knowledge .3–و–funūn. 1–2–3 is written as 1–2 فنون fann “science” and Nawāʾī’s Seven Sleepers 131 to date.” Its plural is formed as“ ا ر خ tārī ḫ “history” comes from the root تاريخ :And a third ”tafsī r “commentary يتفس� tawārī ḫ “histories.” This is not unlike the shift from تواريخ to“ ف س ر is يتفس� tafāsī r “commentaries.” As you may discern, the root of يتفاس� to explain.” This is not the place for a full explanation of Arabic grammar. However, reading Chaghatay, especially in its more formal registers, requires some study of Arabic. Generally speaking, the range of Arabic vocabulary is limited, and you will find what you need in an Ottoman diction- ary, or if not Ottoman, Persian. Nevertheless, it will be useful to keep an Arabic dictionary handy and to locate a concordance of the Qurʾān. 13.9 Transliterations and Translations Passage One Aṣḥāb-i kahf bābida iḫtilāf köptur. Maḫtaṣari bu du, kim Yūnān mulkida Afsūs šaharida Daqyānūs atliǧ malik-i jabbār bar ermiš, kim baʿżī depdurlar kim, ulūhiyat daʿwàsi qilur ermiš. Wä bu aṣḥāb-i kahf baʿżī riwāyat billä nawwāblari wä mulāzimlari ermišlär. Wä musulmān ikändurlar. Wä yašurun Täŋri taʿallà ʿibādatin qilur ermišlär. There are many disagreements about the Companions of the Cave. The long and short of it is, in the kingdom of Greece, in the city of Ephesus, there was a tyrannical king named Decius, who some say claimed divinity. And these Companions of the Cave, according to some stories, were his officials and servants, and they were Muslims, and they openly worshipped God. Passage Two Daqyānūs bu ḥāldin wāqif bolup, alarniŋ qatli fikirdä bolmiš. Alar bu ḥālni maʿlūm qilip, ittifāq billä šaharlaridin qačip, el yoluqur wahmidin yolsiz bayābānǧa tüšüp, bir qoyčiǧa učrap, qoyči alarǧa daǧi qošulup, qoyčiniŋ iti häm qošulup, Raqī m atliǧ ǧarǧa kirmišlär. Wä alarniŋ ʿadadidä taraddud bar. Här taqdī r billä ǧarǧa kirip, ḥaqq taʿallà alarǧa uyquni mustawlī qilip, üč yüz toqquz yil oyumišlar. When Decius found out about this, he began to think about killing them. They learned about this, and together they fled the city. Out of fear that they might meet people, they went into the trackless wilderness. They met a shepherd, and the shepherd joined them, and so did the shepherd’s dog. They went into a cave called “Raqim.” And one hesitates with regard to their number. In any case, they entered the cave, God sent them an overwhelming sleep, and they slept for 309 years. Passage Three Ul muddat Daqyānūs jahannamǧa barip, näččä pādišāhlar gardiš bolup, bir ḫudā-parast ʿābid pādišāhǧa saltanat yätkändä, aṣḥāb-i kahf Täŋri taʿallà amri billä oyǧanmišlar. Wä Tamlī ḫā degän rafī qlarin šaharǧa yebarmišlar, taʿām kältürürgä. Čūn ul rafī q šaharǧa yätkäč, šahar awżāʿin mutaǧayyir tapip, ḫalāyiqni ʿĪsà ʿalayhi ‘s-salām dī niǧa fahm qilip, mutaḥayyir bolmiš. Biżżarūra taʿām alurda, diram čiqarǧač, “Daqyānūs kanjini tapipsen!” dep, ani tutmišlar. Köp majāradin soŋra, pādišāh qašiǧa eltmišlär. Faqī r-i mutaḥayyir özgä pādišāh wä özgä ḫalq körüp, ḥayrān ermiš. During that time, Decius went to Hell. Several kings succeeded him, and when the throne came to a God-worshipping king, by God’s command the Companions of the Cave awoke. 132 Nawāʾī’s Seven Sleepers And they sent their companion named Tamlikha to the city, to bring back food. When that companion arrived at the city, he found that the city had changed. When he explained the reli- gion of Jesus (Peace be upon him!) to the people, they were astonished. When out of necessity he wanted to get some food, as soon as he took out a coin, they said, “You have found Decius himself!” and seized him. After many further events, they brought him to the king. This poor astonished man was surprised at seeing a different king and a different people. Passage Four Pādišāh aniŋ ḥāli kayfiyatin sorup, ul faqī r här söz, ki öz ḥālidin eytur, ʿajab körünür. Pādišāh ʿulamāni yiǧip, bu bābda qī l-u qāl qilip, soŋra alar demišlär, kim ʿĪsà alayhi ‘s-salām Injī ldä bu ḥālda ḫabar beripdur, kim Daqyānūs čaǧida bu jamāʿat ǧarǧa kirip, üč yüz toqquz yil oyup, seniŋ zamāniŋda oyǧanǧaylar. Pādišāh bu išdä masrūr bolup, Tamlī ḫāǧa yol bašlatip, aṣḥāb-i kahf ṣuḥbatiǧa mušarraf bolup, alar taʿām yep, Täŋri taʿallàǧa sajdāt-i šukr qilip, yänä oyquǧa barmišlar. Uyqulaǧač, rūḥlarin qabż-i arwāḥ ḥaqq taʿallà amri billä qabż qilmiš. Ul pādišāh ul ǧar išikidä uluǧ gunbad yasap, alarni madfūn qilip, ul yär ḫalāyiqqa ʿaẓī m maʿbad bolmiš. Bu qiṡṡa tawārī ḫ wä tafāsī rda mabsūṭbar. Wä ǧarī bidin biri budur. The king asked about him, and every word he said about himself seemed wondrous. The king gathered the scholars. They debated with each other, and then told him, “Jesus related this matter in the Bible, that in the time of Decius, this company would enter a cave, sleep for 309 years, and awaken in your time.” The king was happy about this. He had Tamlikha lead the way and come to enjoy conversation with the Companions of the Cave. They ate food and prayed in thanks to God, and then they went back to sleep. As soon as they fell asleep, by God’s command, the Collector of Souls collected their souls. That king erected a great shrine dome at the mouth of that cave and buried them there. That place came to be a great place of worship for the people. This story is detailed in histories and commentaries. This is one of the stranger tales. Chapter 14 The Tadhkira of Jalāl ud-Dīn Katakī, Part One 14.1 Introduction Now it’s time to try less-structured reading of a manuscript. The following passages are tadhkira “legend” of Jalāl ud-Dī n Katakī . He was originally named تذکرە taken from the Jamāl ud-Dī n, and for reasons you will read about here, he was renamed Jalāl ud-Dī n. Later, he earned the nisba (a name indicating one’s origin) Katakī for his adventures in the mythi- cal city of Katak. Katak is thought to be one of the lost cities of the Taklimakan Desert. He is credited with a vital role in spreading Islam in Eastern Turkestan, which you will read about here. The term tadhkira “memorial” in Central Asia generally refers to narratives of the lives of Islamic saints such as Katakī . These narratives are read aloud at the saints’ shrines. Thus the tadhkira is a widely- appreciated genre, and one with deep connections to Turkestani popular culture. They are often fantastic and strange, blending legend with sacred history with stories about the origins of peoples. The handwriting in this text is not elegant. However, it is close to what you will encounter in the majority of manuscripts. You will also notice that the lines of handwriting in the manu- script tend to impose on one another. Many manuscripts are prepared carefully by a scribe who first impresses horizontal guidelines on the page, and then writes more or less according to them. This example does not seem to have benefited from such a level of attention. Good— you will need to learn to read messy things, and doing so will only make the easy things more pleasurable. Nor for that matter is the spelling very predictable. It will behoove you to read the text aloud—manuscripts were often written down “by ear” according to how the words sounded, rather than according to codified standards of orthography. If you cannot find a word in a dictionary, say it out loud, write it in Latin letters, and then consider how else it ṣulḥ صلح wirs, or ورس wirs̱ , for example, may be spelled ورث .might have been written .sulḫ سلخ as This selection is from Lund University Library, Jarring Prov. 328. 14.2 Passage One We begin with the introduction of Jamāl ud-Dī n, including his parentage and his traveling companion. 134 The Tadhkira of Jalāl ud-Dīn Katakī, Part One ن ضح�ت خوجە حافظ الدين يکب�نينک بر اوغالنالرى بار ايردى اسمالرى� موالنا جمال الدين دير ايردى اتاالرى ضح�ت خوجە حافظ يکب�نينک شيخ شهاب الدين اطلغ بر مريدى بار ايردى انينک بالن ايکوالن شهرنينک دروازەسيدين ج تق� سفرکا ع زم قلدىالر بيابان نالر� ىط قليب و نباديەالر� قطع قليب نجندە کوندين ي نک� بر شهرکە کلدىالر کوردىالر کم کوردىالر کم قلعە نمايان بولدى عجايب بلند سو عرعر سو سىھالر سو ازادالر سبە ش� ّيا تارتيب توروبدورالر (From Jarring Prov. 328, 1v:11–2r:3) Chaghatay Transliteration Definition Ḥāfiẓ ud-Dī n PN. Hafiz ud-Din حافظ الدين (isim > ismi اسم < اسىم) isim N. name اسم (mawlānā N. master (as a title موالنا Jamāl ud-Dī n PN. Jamal ud-Din جمال الدين Ḥāfiẓ Kabī r PN. Hafiz Kabir حافظ يکب� Šayḫ Šahāb ud-Dī n PN. Shaykh Shahab ud-Din شيخ شهاب الدين (اتليق atliǧ Adj. named (variant of اطلغ murī d N. disciple مريد ”(ikkäwlän N. “the two of (them/us/you ايکوالن bayābān N. wasteland بيابان ʿazm qil- VP. set out for ع زم قيل- (tayy qil- VP. traverse (quickly ىط قيل- bādiya N. wilderness باديە The Tadhkira of Jalāl ud-Dīn Katakī, Part One 135 Chaghatay Transliteration Definition qatʿ qil- VP. to travel across قطع قيل- (نچە näččänd Adj. many (see نجندە numāyān Adj. apparent نمايان ʿajāyib Adj. strange, wondrous عجايب buland Adj. tall بلند sarw-i ʿarʿar* N. Chinese sumac tree سو عرعر sarw-i sahī * N. an erect cypress tree سو سىھ sarw-i azād* N. elm tree سو ازاد سبە sarw-i šaryān* N. beech tree (here rendered سو ش�يان ّ ( ش�يا tart- V. (of a tree) to be rooted in the تارت- ground; to pull; to suffer ”There Was“ بار ايردى 14.3 bar “there is,” now combined with the Past tense “to بار This passage witnesses the return of bar erdi “there was.” (We بار ايردى :er-. This makes a Past tense statement of being اير- ”,be mentioned this briefly in 13.3.) شيخ شهاب الدين اطلغ بر بر اوغالنالرى بار ايردى اول تاغالردە بر قلعە بار ايردى مريدى بار ايردى Ul taǧlarda bir qalʿa bar erdi. Bir oǧlanlari bar erdi. Šayḫ Šahāb ud-Dī n aṭliǧ bir murī di bar erdi. There was a fortress in those He had one son. He had a disciple named mountains. Shaykh Shahāb ud-Dī n. 14.4 Paleography Scribes are imperfect. They are tired, underpaid, or unskilled. Sometimes they just want to get the job over with. Or, usually, they are simply writing according to the style with which they are familiar. Here are some comments on the way this passage is written in the manuscript to help you decipher it. Many of them will already be familiar to readers of Arabic, Persian, or Urdu. niŋ- -نينک 14.4.1 niŋ is so common in Chaghatay that many scribes write it in- -نينک The genitive suffix a kind of shorthand. Usually this involves removing at least one of the dots for the two aniŋ “his” is written even انينک The word .ينک or نيک n> letters. Here it looks like> ن -i>. (See the introductory sec> ي without the dots underneath the ,انىک more simply, as (.نينک tion on the alphabet for examples of contracted 136 The Tadhkira of Jalāl ud-Dīn Katakī, Part One 14.4.2 Stacking Notice how many words or letters in the manuscripts are stacked atop each other. There are different reasons for this. la> simply because that is> ال a> in> ا n> is atop the> ن bilän. The بيالن First, the word a common way to write it. It looks rather elegant. دروازەسيدين in سيدين Second, at the end of Line 3, we see how the suffix darwāzasidin “from the gate” is stacked on top of its stem. This is very common at the ends of lines, and especially at the end of a page. Scribes preferred not to split a word over a page break, or across a line break, and stacking letters was considered an acceptable way to avoid doing so. .شهاب appears to be stacked atop the word يکب�نينک شيخ ,Third, at the beginning of Line 3 Here, the scribe miscopied some words and, rather than start over, inserted them at a convenient .on Line 4 قليب place. The same is true of the placement of 14.4.4 Missing Teeth Finally, you will find that many familiar letters are missing teeth—that is, instead of a full letter, you will just see its associated dots. ciqti at the beginning of Line 4. There is no clear ج تق� For example, see the word .t>. However, its two dots sit above the line> ت tooth to mark the letter If you were seeing this word for the first time, how would you puzzle through its pronuncia- ?now which letters are those—حٯى tion? You can see We can .ب j> or> ج Look at the dots. We have a single dot underneath—that could only be جٯى :shape at the beginning of the line ح be pretty certain that it belongs to the there is—ﺣ Then we see two sets of double dots over the line. We cannot put two dots over جقى :no such letter—so they probably belong to that round shape Now we have the other set of double dots. They must go somewhere. They cannot attach to ,ق so there must be another letter in hiding. The only possibilities are ,ے here written ,ى the will have a round form somewhere to anchor ق ,Normally .ت which we have just seen, and ciqti “they ت: ج تق� the two dots. Fortunately, your Chaghatay skills inform you that it must be departed.” 14.4.5 Repetition کوردىالر کم کوردىالر کم :The scribe has in one place written the same thing twice Best to get used to it. The Tadhkira of Jalāl ud-Dīn Katakī, Part One 137 14.5 Passage Two Jamāl ud-Dī n and Šayḫ Šahāb ud-Dī n continue their journey. اما کون کج بولوبدور بو ايکوالن انديشە قيلدىالر کم بيکانەالرنينک شهريکە کجە برلە کرماک عاقلالرنينک اي شىس ايماسدور تانک اتقاندا کراىل ديب بر کنارەدا قوندىالر ارتەىس تانک يارودى بو ايکوالن قوفوب شهريکە کردىالر ير يردە تکيەکاە قلديالر ّاما بنظر ّتحمل قليب مالحظە بيالن کوردىالر کم خاليق بردکردار بدافعال معلوم و ظاﮨر بولدى کجە بولسە تون ن� اوج ّحصە قلدىالر قاول� ّحصەدا اويقوالدىالر جايکن� ّحصەدا طاعت عبادت قلدىالر اوج جون� ّحصەدا تا صبحغجە ً قران اوقودىالر اصال دنيالقدين بوالردا نجندە فارجە کتاب بر جاى نماز بر ابريق بار ايرى لباسالرى جوليدە موى باشالريدا کالە اشتهاالرى کلسە کشيدين بر نمە نتيالماک� ناموس قليب حق ٰتعاىلغە حمد ثنا و زک ر تسبیح ايتور ايردىالر (From Jarring Prov. 328, 2r:5–13) Chaghatay Transliteration Definition käč Adj. late کج andī ša N. worry انديشە bēgāna N. foreigner بيکانە 138 The Tadhkira of Jalāl ud-Dīn Katakī, Part One Chaghatay Transliteration Definition ʿāqil Adj. intelligent عاقل taŋ ät- VP. dawn breaks تانک ات- qon- V. to sleep قون- yaru- V. to light up, to shine يارو- (qoṗ- V. to get up (from sleep قوف- yär yär N. every place ير ير takyagāh N. place of refuge تکيەکاە ;”ba-naẓar-i taḥammul* “with patient observation” (ba- “with بنظر ّتحمل naẓar “observation, sight; eye”; taḥammul “patience”: “with the eye of patience”) mulāḥaẓa N. observation مالحظە (bad-kirdār* N. an evildoer (bad in deed بدکردار is the Arabic افعال) bad-afʿāl* Adj. bad in actions بدافعال (”fiʿl “action فعل plural of ẓāhir Adj. clear, apparent ظاهر tün N. night تون ḥaṣṣa N. part, section ّحصە awwalqi Adj. first; original, previous قاول� oyqula- V. to sleep اويقوال- tāʿat* N. obedience طاعت ṣubḥ N. early morning, dawn صبح Qurʾān N. the Qur’ān قران oqu- V. to read اوقو- dunyāliq N. possessions دنياليق jāynamāz N. prayer rug ج اىنماز (ibrī q N. ewer, jug (in this case for ritual ablutions ابريق (”ayr “loins, penis اير >) ayrī Adj. of the loins ايرى libās N. clothing لباس čūl* N. loins, penis جول (”mūy “hair موى >) mūyī Adj. hairy موى kulāh* N. hat کالە The Tadhkira of Jalāl ud-Dīn Katakī, Part One 139 Chaghatay Transliteration Definition ištihā* N. wish, desire اشتها tilä- V. to ask for تيال- nāmūs* N. law; honor; hidden deceit ناموس ḥaqq taʿallà God the highest حق ٰتعاى ḥamd N. praise حمد s̱ anāʾ N. praise ثناء zikr (źikr) N. remembrance; Sufi recitation of the name زک ر )ذکر) of God; any of a number of formulae one would recite as a remembrance of God tasbī ḥ N. praise of God; a form of źikr in praise تسبيح of God; any of a number of formulae one would recite in praise of God yli- -يىل ali/-äli- -اىل Voluntative 14.6 -ǧil (10.10). We have also seen the third- -غيل We have seen the second-person imperative sun (10.9). Now let us- -سون ǧay -gäy (11.5) and- -غاى -کاى person imperatives or optatives command ourselves. This is called the Voluntative. ali/-äli is added to a verb to indicate what “we” (first person plural) ought to- -اىل The suffix -يىل ali/-äli is for verb stems that end in a consonant. Stems that end in a vowel take- -اىل .do -yli instead. شهرکە کراىل قرآن اوقويىل ارتەکجە اويقواليىل Ertägicä oyqulayli. Qurʾān oquyli! Šahargä kiräli! Let’s sleep until tomorrow. Let’s read the Qur’ān! Let’s enter the city! In Passage Four, you will see the negative form of the optative. It simply includes the nega- :-ma-/-mä- -ما- tive suffix فرغانە ت والي�غە يک�مايىل اوشول قلعەغە بارمايىل بر طرفکە کتاىل مونداغ يردە تورمايىل Bir ṭarafkä ketäli, mundaǧ Usul qalʿaǧa barmayli. Farǧāna wilāyatiǧa kirmäyli. yärdä turmayli. Let’s go somewhere else, let’s Let’s not go to the fortress. Let’s not enter the land of not stay in a place like this. Ferghana. ”bā- “with; by means of با- -ba -ب :Persian Prefixes 2 14.7 ”.bā- “with با- -ba ب- bē- “without” is ب�- The opposite of bā- generally mean “with.” We can extend that meaning to include با- -ba ب- The prefixes bā- attached to the beginnings با- -ba ب- the instrumental meaning “by means of.” You will see of nouns, which then form adjectives or adverbs. 140 The Tadhkira of Jalāl ud-Dīn Katakī, Part One .ba-naẓar-i taḥammul بنظر ّتحمل In this passage, we see the phrase .in, for example, the famed Steingass dictionary, you will not find it بنظر If you look up taḥammul ّتحمل ”.naẓar, however, is an Arabic word meaning “sight” or “observation نظر نظر :is another Arabic word, this one meaning “patience.” They will be joined by an ezafe ba-naẓar-i taḥammul “by means of patient بنظر ّتحمل :naẓar-i taḥammul. Add the prefix ّتحمل observation.” ,to be a kind of fixed phrase. That is بنظر ّتحمل In this text, however, the author has taken -qil قيل- is acting like a single word, not a phrase. To this the author has added ”بنظر ّتحمل“ “to do”: بنظر ّتحمل قليب مالحظە بيالن کوردىالر کم ba-naẓar-i taḥammul qilip, mulāhiẓa bilän kordilär kim . . . They did by-patient-observation, and with observation saw that . . . It is not necessary to translate this sentence too literally. In later Chaghatay especially, gram- mar within Persian phrases is often ignored in favor of that phrase’s general meaning: “They observed patiently.” tā “until, up to” and the Delimitative Suffix تا 14.8 gičä- -کجە ǧičä- -غجە -کجە ǧičä or- -غجە In 12.3.4, we briefly touched on the delimitative (or Terminative) suffix -gicä. When added to a noun, it denotes the time or place when an action will end. We already saw a similar delimitative suffix for verbs (12.16). شول شهرکجە کليب تانکغجە اويقوالب سمرقندغجە سفر قيلديم اولدىالر ي زقوفارس�مو Samarqandǧicä safar qildim. Taŋǧicä oyqulap qoṗarsizmu? Šul sahargicä kelip, oldilär. I traveled as far as Samarqand. Will you sleep until dawn, then They came as far as this city, arise? and then died. tā means “until” or “up to” a time or place. It is very frequently found تا The preposition together with the Delimitative (or Terminative) suffix. تا کاشغرغجە سو تايچ� علم ي زايستاسانک� تا اول دريا تا چ ولغجە اقار ت نخ�کجە چاى خطاىغجە بارغيل Ul daryā tā člgicä aqar. ʿIlm istäsäŋ, tā Ḫiṭāyǧicä Tā Kasǧarǧicä su icti, barǧil. Ḫotangicä cay. That river flows until it gets to If you seek knowledge, go as All the way to Kashgar, she the desert. far as China. drank water; to Khotan, she drank tea. The Tadhkira of Jalāl ud-Dīn Katakī, Part One 141 In this story we find our heroes in the midst of a very pious activity: تا صب حغجە قران اوقودىالر Tā sabaḥǧicä Qurʾān oqudilar. They read the Qur’ān until the early morning. 14.9 Persian Pairs and Flowery Prose Chaghatay writing picked up a habit from Persian prose: an author will often place two syno- nyms side by side. The reasons are purely stylistic. Usually, the words in question are in Arabic or Persian, and they serve to display the author’s erudition. It is as though we were to write in English, “We consumed drinks and beverages in convivial and affable company and compan- ionship with clever and witty individuals and characters.” We could call these “pair words.” You will encounter these pairs most in the first few lines of a work or a chapter, though many writers will pepper them throughout a text. We will see more examples later. For now, note that ”.s̱ anā to God—and both mean “praise ثناء ḥamd and حمد our heroes express both 14.10 Paleography If you look at the manuscript of this text, you may have difficulty locating or identifying all of the letters. We have here some letters that all but disappear, some appearing in disguise, and some we have not seen. ﮧ Small Final h 14.10.1 will almost disappear. See for example the word ,ﮧ h>, final form> ە ,At the end of a word is still there—it has just formed ﮧ ,In fact .ظ Line 4), which almost looks like it ends in) مالحظە ﮧ :a thin, short shape م An Oddly Shaped 14.10.2 but the vertical line is very short. See ,ط m> a little oddly. It looks like> م This scribe writes his .(Line 8) ناموس for example the word 14.10.3 Small alef in Arabic words is often pronounced <à>. To make that clear, scribes ى Remember that a final ى: ٰى alef” above the“ ا sometimes add a small ḥaqq taʿallà “God the highest” (Line 9). It is unclear حق ٰتعاىل The example in this passage is .above the small alef ء why the scribe added a hamza د and ر Differences between 14.10.4 d>, and for that matter> د r> and> ر Finally, go through the text and look for differences between .ź>. Look at how these letters connect to the ones that come before them> ذ z> and> ز between 142 The Tadhkira of Jalāl ud-Dīn Katakī, Part One are ذ and د always connect to the previous letter with a little vertical hump. While ذ and د .that will not always identify them ,ز and ر written with a sharper “curve” than .connect with a smooth line, or with a gentle turn. There is no vertical hump ز and ر .(cūlida (Line 8 جوليدە ,(Qurʾān (Line 6 قران ,(kördi (Line 4 کوردى :Look for these words 14.11 Passage Three Our heroes continue to observe the peculiar behavior of the people of this city. Finally, they decide to ask one citizen some questions. بوالرنينک احواليدين ہچکيمنينک بخ�ى يوق ايردى شونجە بيلور ايردى کم بخارادين ايک يکيت کليب بر کوشەدا وطن قلدىالر ديب ّاما بوالر بر کون جقيب سحساب باردىالر کوردىالر کم بو خاليق مسلمان ديسەالر نماز اوتاماى روزە توتمايدور و نذرە ج راغ قلماىدور يخ�ە احسان قلماىدور ش�اب ايجادور کافر ديسە ايمان ايتادور مسلمان رسيدە ي نايک� کيبدور مسلمانجە سوزالىدورالر ظاہر ن بولديکە کافر بک�ان ايکان بر ک ش ىس� ج رالب اليب کليب سوز سوردىالر ي زس�الر نجوک مذہبداىک ّ نجوک ملتداىک خلق ايدينکالر فادشاہينکزالر بامو عالمينکزالر ہم بارمو ديب سوردىالر (From Jarring Prov. 328, 2r:14–2v:7) Chaghatay Transliteration Definition (ḥāl حال aḥwāl N. situation (Arabic plural of احوال heč kim no one هچ کيم The Tadhkira of Jalāl ud-Dīn Katakī, Part One 143 Chaghatay Transliteration Definition šunčä in this way, to this extent شونجە Buḫārā PN. the city of Bukhara in modern-day بخارا Uzbekistan yigit N. young man; cavalryman يکيت kuša N. corner کوشە watan qil- VP. to settle down وطن قيل- watan N. homeland وطن sarḥisāb N. accounting سحساب namāz öt- (here ötä-) VP. to say prayers نماز اوت- )اوتا-) roza tut- VP. to fast روزە توت- naźra čiraǧ (naźr čiraǧ) N. mourning by lighting a lamp نذرە ج راغ )نذر چ راغ) ḫayra* Adj. beneficent يخ�ە iḥsān* N. benevolent deed احسان šarāb N. wine ش�اب ī mān N. (the) faith ايمان ”rasī da Postposition. “in the manner of رسيدە igin N. trousers ي نايک� sözlä- V. to speak س وزال- (kibrān* Adj. great (plural بک�ان čarla- V. to invite ج رال- sor- V. to ask سور- nečük what kind of نجوک maźhab N. school of jurisprudence within مذهب Islam (i.e. Hanafi, Maliki, etc.) ّ millat N. sect; religious community ملت ʿālim N. scholar عالم ”čä “In the Manner of,” “To the Extent Of- -جە Equative 14.12 cä to the end of a noun to form an adjective or adverb that means- -جە We can attach the suffix “in the manner of (that noun).” It is usually attached to proper nouns to indicate the manner or 144 The Tadhkira of Jalāl ud-Dīn Katakī, Part One style of a people or a place. We can call this this “Equative” because it “equates” the qualities of one thing with another. suncä “in that manner; to that شونجە bu, we get بو su and شو cä with- -جە If we combine ”.muncä “in this manner; to this extent مونجە extent” and شونجە بيلور ايردى ي نبج�جە لباس کيدىالر مسلمانجە سوزالىدورالر Musulmāncä sozläydurlar. Bäjincä libās kiydilär. Šuncä bilur erdi. They speak in the manner of They put on clothes in the style They knew to that extent. Muslims. of Beijing (China). daki/-däki- -داىک/-دەىک 14.13 :ki to make an adjective- -ىک The locative suffix -da/-dä can be combined with the ending bāǧdaki kol “the pond that باغداىک کول kol bāǧda “the pond is in the garden” کول باغدە is in the garden” This construction allows us to make more complex noun phrases to use as the subjects or objects of sentences. ّ ن ي زس�الر نجوک مل تداىک خلق ايدينکالر کوچاداىک خواجەالر کاشغر� خواەالدىالر Kucadaki ḫwājalar Kasǧarni wḫ āhladilar. Sizlär nečük millatdäki ḫalq idiŋlar? The khwajas in Kucha desired Kashgar. To which sect do your people belong? 14.14 Paleography and Quirks ke کە kim and کيم Attaching 14.14.1 hec kim “no one” are usually written separately. Here they have هيچ کيم Similarly, the words .(heckim (Line 1 هيچکيم been combined as 14.14.2 Ba(r)mu -bamu. Presumably, this is due to the lenition (weaken بامو barmu is written as بارمو ,On 2v:6 ing) of syllable-final 14.15 Passage Four Our heroes’ new acquaintance answers their questions. They are amazed at what he tells them and formulate a plan of action. There is no new grammar this time. This passage is to help reinforce what you have been learning. The Tadhkira of Jalāl ud-Dīn Katakī, Part One 145 ت ن اول ک شىس ايدى فادشاہمز بار ا�� سلطان ابو قبيس بلق� زيور شا کتےک ديرالر عالم ديکان قايداغ اول ّ نمەکە اوخشە مذہب ملت ديکان نمە پز نا� پىلماسمز ال الە اال هللا محمد رس ول ەللا ديماکدين اوزکە ن نمە بار پىلماسمز ديدى بوالر يح�ان قالدىالر نجوک سادە مخلوقالر ايکان ديب بوالر� جهار يارى قيالىل ديب جهار يارى بولماسە پز بر طرفکە کتاىل مونداغ يردە تورمايىل ديب مصلحت قلدىالر فادشاەنينک الدىغە باردىالر (From Jarring Prov. 328, 2v:7–12) Chaghatay Transliteration Definition sultān N. sultan سلطان Abū Qubays PN. Abu Qubays ابو قبيس ;laqab N. what someone is known as لقب a title or nickname ”zī war* “adorned with gems زيور šā (šāh) N. shah شا )شاە) ”Katakī nisba, “of Katak کتک (qaydaǧ Adj. what kind (of thing قايداغ oḫša Adj. similar to اوخشە oḫša- V. to resemble اوخشە- ;lā ʾilaha ʾilla llāhu “There is no god but God ال الە اال هللا محمد رس ول Muḥammadun rasūlu llāhi Muḥammad is the messenger ,of God.” This is the Shahada ەللا the Muslim declaration of faith. 146 The Tadhkira of Jalāl ud-Dīn Katakī, Part One Chaghatay Transliteration Definition sāda Adj. simple سادە maḫlūq N. creation (of God), living مخلوق creature 2 ”,čahār yārī “people of the Four Caliphs جهار يارى meaning Sunnis maṣlaḥat N. advice, discussion مصلحت 2 پ as ب ي� :Paleography 14.16 as though it were pz. This is a fairly common ,پز :biz ي زب� Notice how the scribe has written .پ into a single ي and ب shorthand. It simply combines the dots from remains, while its dots are ي bilmäsmiz, the tooth of the پىلماسمز Elsewhere, for example .before it ب combined with the dot of the 14.17 Transliterations and Translations Passage One Ḥażrat-i Ḫoja Ḥāfiẓ ud-Dī n Kabī rniŋ bir oǧlanlari bar erdi. Ismlarini mawlānā Jamāl ud-Dī n der erdi. Atalari ḥażrat-i Ḫoja Ḥāfiẓ Kabī rniŋ Šayḫ Šahāb ud-Dī n atliǧ bir murī di bar erdi. Aniŋ bilän ikkäwlän šaharniŋ darwāzasidin čiqti. Safargä ʿazm qildi. Bayābānlarni tayy qilip, wä bādiyalarni qatʿ qilip, näččändä kündin keyin, bir šahargä käldilär. Kördilar, kim, kördilär, kim qalʿa numāyān boldi. ʿAjāyib buland sarw-i ʿarʿar, sarw-i sahī , sarw-i azād, sarba šarayyā tartip turupdurlar. Khwaja Hafiz ud-Din Kabir had a son. His was called Master Jamal ud-Din. His father Khwaja Hafiz ud-Din had a disciple named Shaykh Shabab ud-Din. The two of them left the city and set out on a journey. They traversed the wastelands, and crossed through the wilder- ness, and some days later they came to a city. They saw that a great citadel had come into view. There were wondrously tall sumac, cypress, elm, and beech trees standing there. Passage Two Ammā kün keč bolupdur. Bu ikkäwlän andī ša qildilar, kim bēgānalarniŋ šaharigä kečä birlä kirmäk ʿāqillarniŋ iši emäsdur. “Taŋ atqanda, kiräli,” dep, bir kanārada qondilar. Ärtäsi taŋ yarudi. Bu ikkäwlän qoṗup, šahargä kirdilär. Yär-yärdä takyagāh qildilar. Ammā ba-naẓar-i taḥammul qilip mulāḥiẓa bilän kördilär, kim ḫalāyiq bad-kirdāt bad-afʿāl maʿlūm wä ẓāhir boldi. Kečä bolsa, tünni üč ḥaṣṣa qildilar. Awwalqī ḥaṣṣada oyquladilar. Ikkinči ḥaṣṣadar tāʿat ʿibādat qildilar. Üčünči ḥaṣṣada tā ṣubḥǧičä Qurʾān oqudilar. Aṣlan dunyāliqdin bularda näččändä ṗarča kitāb, bir jāy-namāz, bir ibrī q bar erdi. Libāslari čūlida, mūyī bašlarida kulāh, ištihālari kälsä, kišidin bir nemä tilämäkni nāmūs qilip, ḥaqq taʿallà ḥamd s̱ anā wä zikr tasbī ḥ eytur erdilär. -čahār yār “Four Friends” refers in Sunni Islam to the four Rightly-Guided Caliphs who suc چهار يار The 2 ceeded the Prophet Muḥammad. The Tadhkira of Jalāl ud-Dīn Katakī, Part One 147 But day passed into night. These two worried that entering a city of foreigners at night was not something smart people would do. “When dawn breaks, let’s go in,” they said, and they spent the night in an out-of-the-way place. The next day, the sun rose. These two got up and entered the city. They took refuge all over the place. But with patient observation they saw that it became clear that the people were bad in deed and in thought. In the evening, they divided the night into three parts: In the first part, they slept. In this second part, they worshipped. In this third part, until dawn they read the Qurʾān. In all the world, their only possessions were a few books, a prayer rug, and ewer. Their clothes were about their loins, they had hats on their hairy heads, and if they desired anything, they made it their custom to ask people for a little something, and give praise and remembrance to God. Passage Three Bularniŋ aḥwālidin hečkimniŋ ḫabari yoq erdi. Šunčä bilür erdi, kim Buḫārādin ikki yigit kelip, bir kušada watan qildilar, dep. Ammā bular bir kün čiqip, sar-ḥisāb bardilar. Kördilär, kim bu ḫalāyiq musulmān desälär, namāz ötämäy, roza tutmaydur. Wä naźra čiraǧ qilmaydur. Ḫayra iḥsān qilmaydur. Šarāb ičädur. Kāfir desä, ī mān eytadur. Musulmān rasī da igin kiyipdur. Musulmānčä sözläydurlar. Ẓāhir boldike, kāfir-i kibrān ikän. Bir kišini čarlap alip kelip, söz sordilar: “Sizlär nečük maźhabdäki millatdäki ḫalq idiŋlar? Ṗādišāhiŋizlar bamu? ʿĀlimiŋizlar häm barmu?” dep sordilar. No one knew anything about them. They only knew that two young men had come from Bukhara and settled in some corner. But these two went out in the day to reconnoiter. They saw that this people, if you were to call them Muslims, they did not say their prayers, nor fast. Nor did they mourn with lamps. Nor did they do charitable deeds. They drank wine. If you were to call them nonbelievers, they professed the faith. They wore trousers in the manner of Muslims. They spoke like Muslims. It was clear that these were some major infidels. They invited some- one back to theirs, and they asked him, “What kind of school and sect do you people belong to? Do you have a king? Do you have scholars?” Passage Four Ul kiši aydi, “Ṗādišāhimiz bar. Atini Sultān Abū Qubays, laqabi Zī war Šā Katakī derlär. ʿĀlim degän nemägä oḫša? Maźhab millat degän nemä? Biz ani bilmäsmiz. ‘Lā ʾilaha ʾilla llāhu Muḥammadun rasūlu llāhi’ demäkdin özgä nemä bar bilmäsmiz.” Bular ḥayrān qaldilar. “Nečük sāda maḫlūqlar ikän!” dep, “Bularni čahār yārī qilali,” dep, “Čahār yārī bolmasa, biz bir tarafkä ketäli. Mundaǧ yärdä turmayli,” dep maṣlaḥat qildilar. Ṗādišāhniŋ aldiǧa bardilar. That man said, “We have a king. His name is Sultan Abu Qubays, and he is known as Ziwar Shah Kataki. What sort of thing is a ‘scholar?’ What is a school? A sect? We don’t know about those things. Apart from saying, ‘There is no god but God, and Muḥammad is the Messenger of God,’ we don’t know what else there is.” They were shocked. “What simple creatures!” they said. “Let’s make them into Sunnis!” “If they don’t become Sunnis, let’s go somewhere else,” they decided. “Let’s not stay in a place like this.” They went before the king. Chapter 15 The Tadhkira of Jalāl ud-Dīn Katakī, Part Two 15.1 Introduction Since we last saw our heroes Jamāl ud-Dī n and Šahāb ud-Dī n, very exciting things have hap- pened. Jamāl ud-Dī n made a lion appear out of nowhere, and rode it to see the king. They eventually made it into the throne room. 15.2 Passage One The Tadhkira of Jalāl ud-Dīn Katakī, Part Two 149 ّ ض ن ت اما زيور شاە ا و ل وغ فادشاە ايردى ح�ت موالنا� جالليت صف�دە کوروب ب� عالجلقدين ع زت بيالن تختدا قفوب ت ورد ى ّاما ضح�ت بزرکوار ک ورد ىالر کم زيور شاەنينک اونک يانيدا اليک فهلوان ہم ّ ن ّ تخت ي ننش� سول يانيدا الليک فهلوان ک رىس زر ين ي ننش� ي نمسندنش�الرنينک حد س ا� يوق ايردى القصە زيور شاە ايدى اى يکتالر نە يرليک ي زبولورس�الر موندا نجە ي زيورورس�الر ديدى ضح�ت موالنا جمال الدين ّ ايدىالر کم پز بخارادين جقيب کليب ايردوک بو شهرکە کلکاىل نجە کون بولدى ّاما مقصود مدعايمز بو ن کم روى عالم� يس� قليب يورکاىمز ہر ي رد ە حاج تمند بولسە پز مستمندالر دعا قلغاىمز ہر ي رد ا ک شىس ض اللتدا بولسە را س ت يولغە ساليب کوندورکايمز اى زيور شاە جوابنک نە ترور ايغيل جهار ي ارى بولسانک فهو المراد يوق ايرسە دعاى بد قيلورمز بو ق رق بر شهرينک ن� قوم باسيب قالور ديدىالر (From Jarring Prov. 328, 3v:6–4r:2) Chaghatay Transliteration Definition jalāliyat (jalālat) N. magnificence جالليت )جاللت) sifat N. manner صفت ʿilāj N. remedy, cure; often means “way,” “means عالج to achieve an end,” or “alternative” ʿizzat N. glory ع زت taḫt N. throne تخت buzurgwār Adj. great; N. the great one (often spelt in بزرکوار بزروکوار .one of a number of variations, i.e buzrukwār) (oŋ Adj. right (direction اونک ṗahlawān N. hero, champion فهلوان < (nišī n “sitting at, attending” (suffix from Persian- - ي ننش� ”attending the throne“ تخت ي ننش� (sol Adj. left (direction سول kursī N. chair ک رىس zarrī n Adj. golden ّ ّ زرين ”kursī -ye zarrī n “golden throne ک رىس زرين → masnad-nišī n Adj. in the seat of honor ي نمسندنش� sān N. number, count سان ḥadd-i sān* N. limit to the number حد سان ”.al-qiṣṣa “Back to our story ّالقصە maqṣūd N. goal, intention مقصود 150 The Tadhkira of Jalāl ud-Dīn Katakī, Part Two Chaghatay Transliteration Definition ّ mudaʿʿā N. reason مدعا rūy-i ʿālam* about the world روى عالم sayr N. travel يس� ḥājatmand Adj. in need حاج تمند mustmand Adj. unfortunate مستمند ẓalālat N. error ضاللت sal- V. to place, to put سال- köndür- V. to persuade کوندور- jawāb N. reply, answer جواب (fahwu ‘l-murād* N. a desired outcome (Arabic فهو المراد duʿā-ye bad* NP. “a bad prayer,” malediction, curse دعاى بد (bad Adj. bad (Persian بد bas- V. to cover, to press باس- ”ǧay gäy “Shall, Ought to- -غاى -کاى 15.3 ǧay gäy before (11.5). There it functioned as a- -غاى -کاى We have visited the verbal suffix general imperative form for the third or second persons, as well as a statement of “ought to” in the sense of “perhaps.” Here it is a command, and we can add personal suffixes to it! gäy- -کاى ǧay goes with back vowels, while- -غاى ,Of course, according to palatal harmony ma- between the verb stem and- -ما goes with front vowels. The Negative is formed by adding .mu at the end- -مو the suffix. The Interrogative is formed by adding Singular Plural Suffix Pronoun Suffix Pronoun ”we shall“ 1 / ی زب�الر غاى ي زم� I shall” -ǧaymiz“ 1 من ǧaymän- ی زب� غاىمن ”you shall“ 2 ی زس�الر you shall” -ǧaysizlär“ 2 ی زس� ǧaysiz- غاى ي زس�الر ي زغايس� (you shall” (familiar“ 2 سن ǧaysän- غاىسن ”they shall“ 3 اوالر غايالر (he, she, it shall” -ǧay(lar“ 3 اول/او غاى ǧay- The Tadhkira of Jalāl ud-Dīn Katakī, Part Two 151 Singular Plural Suffix Pronoun Suffix Pronoun ”we shall“ 1 / ی زب�الر کاى ي ز م�I shall” -gäymiz“ 1 من gäymän- ی زب� کاىمن ”you shall“ 2 ی زس�الر you shall” -gäysizlär“ 2 ی زس� gäysiz- کاى ي زس�الر ي زکايس� (you shall” (familiar“ 2 سن gäysän- کاىسن ”they shall“ 3 اوالر کايالر(he, she, it shall” -gäy(lar“ 3 اول/او کاى gäy- ٔ ق ن اى جب�اىيل کم همە کار اوشبو فادشاە خل�� ي زب� ي زس�کە جواب ي زبرکايم� قيالااليدور ضح�ت داودغە راستليق يوىلغە سالماسە قوم تمورچيليک نکسبي� برکايسن نشهري� باسغاى Biz sizgä jawāb bärgäymiz. Usbu ṗādisāh ḫalqini rāstliq Ay, Jibrāʾīl, kim hämmä kār yoliǧa salmasa, qum saharini qila alaydur, ḥażrat-i Dāwudǧa basǧay! tomürcilik kasbini bärgäysän! We shall give you an answer. If this king does not place his Oh, Jibrā’ī l, who can do people on the road of truth, all tasks, give the craft of may the sand cover his city! blacksmithing to Dawud! ن ي زب�الر خواجە تروب کوچا� اى محمد اوشبو کافرغە من بخاراغە يس� قيلغاى منمو سورماغايمزمو جواب برماکاىسن Män Buḫārāǧa sayr Ay, Muḥammad! Usbu kāfirǧa Bizlär wḫ āja turup, Kucani qilǧaymänmu?u jawāb bärmägäysän. surmaǧaymizmu? Shall I travel to Bukhara? Oh, Muḥammad! Do not We being khwajas, should we respond to this nonbeliever. not rule Kucha? ”tur- “To Be تر- 15.4 -er-, it can be used in the Pre اير- tur-. Unlike تور- or تر- ”,We have yet another word for “to be bol-, it does not imply “to become.” Instead, it has a meaning بول- sent tense or aorist. Unlike .dur دور like ”.tur- a couple of times before (11.3). There it ended a sentence that meant “X is Y تر- We saw tur- in the middle of a sentence using the Perfective Gerund تر- Here we see a common use of ”. . . turup “it was, and تروب :p- -ب yoq ersä يوق ايرسە 15.5 bolmasa “if بولماسە The grammatically “correct” way to say “if not” in this context would be that were not the case.” However, we cannot rely on Chaghatay texts to be grammatically cor- ”.yoq ersä, literally “if there is not يوق ايرسە rect or consistent. Here instead we have 152 The Tadhkira of Jalāl ud-Dīn Katakī, Part Two 15.6 Passage Two Under Satan’s influence, the king refuses to accept Islam, and eventually the city is indeed bur- ied in sand. Jamāl ud-Dī n Katakī wonders what to do next. کون ج تق� قومنىک شتورو� سو سىھنىک کوماال شىس برابر کلدى ضح�ت موالنا بنظر ّتحمل مالخط قلديالر بو شهرستان تا س ترکستان کوروندى شت بلند يکسان بولوبدور ضح�ت موالنا بوالندين مصلحت سورديالر اى يرانالر ايمدى قىس طرفکە باراىل ديديالر بوالر ايديالر کم پزالر پىلماسمز اوزالرى خوب بيلورالر پ زىالر ضح�تالريکە فرمان ي زبرداردورم� ديديالر ضح�ت موالنا جمال الدين قدس ّسە العزيز ايديالر انداغ بولسە من تو ّجە قيالى ارواح ط ّيبەالردين قىس طرفکە رخصت بوالدور ديب بوالردين بر نجە قدم يراق باريب مراقبەدا اولتوروب ايديالر (From Jarring Prov. 328, 6r:3–9) Chaghatay Transliteration Definition köm- V. to bury کوم- kömäl- V. to be buried کومال- šahristān N. town and its inhabitants شهرستان (tā sar-i “up to; all the way to” (Persian تا س körün- V. to be seen; to be visible کورون- ṗast Adj. low فست yaksān Adj. singular يکسان yār يار yārān N. friends (Persian, plural of يران )ياران) “friend”) (قيىس qaysi “Which?” (variant of قىس The Tadhkira of Jalāl ud-Dīn Katakī, Part Two 153 Chaghatay Transliteration Definition farmān-bardār Adj. obedient فرمانبردار ”bardār suffix “-taking بردار ”(!qaddasa sirrahu ‘l-ʿazī z “(May God sanctify his beloved heart قدس ّسە العزيز tawajjuh Adj. setting out for, heading; N. taking تو ّجە care (tayyaba* Adj. good (Arabic طيبە ruḫṣat N. permission رخصت qadam N. step قدم yiraq Adj. far, distant يراق murāqaba N. trance مراقبە š- -ش Verbal Noun 15.7 ,maq -mäk- -ماق -ماک We have seen one way to turn a verb into a noun by adding the suffix making it an infinitive (10.11). Here is another way. bar- بار- ,s makes a noun denoting the act or state of a verb, for example- -ش The suffix oqus “the act of reading.” All of the case اوقوش oqu- اوقو- ”,baris “the act of going باريش endings can be attached to it. This verbal noun also allows someone to refer to another person’s actions. ق ن قومنىک شتورو� سو سىھنىک مال با�نينک قايتيش ني� اوشبو کافرالر دعا اوقوش� کوماال شىس برابر کلدى خواەالم اسمن بيلماس ايکان Usbu kāfirlar duʿā oqusni Mullā Bāqī niŋ qaytisini Qumniŋ turusi sarw-i sahī niŋ bilmäs ikän. ḫwāhlamasmän. komäläsi barābar käldi. It appears that these I do not want Mullah Baqi to The level of the sand [lit. its nonbelievers do not know return. standing] was equal to that at about praying. [Lit. I do not want Mullah which the cypress trees were Baqi’s returning.] buried. The choice of ending depends on roundedness harmony: a verb stem in which the final vowel while a stem ;-يش üs; or -n- - - نReflexive Suffix 15.8 l- in action (8.3). This chapter gives us something a little- -ل- We have seen the Passive suffix n-. This suffix generally points to things that one does to- -ن- different: the Reflexive suffix ”.yuyun- “to wash oneself يويون- yu- “to wash” يو- oneself, for example 154 The Tadhkira of Jalāl ud-Dīn Katakī, Part Two körün- “to be seen; to be visible.” Grammatically, it ought کورون- Here we see it in the verb to mean “to see oneself,” but it does not. The Reflexive suffix is fairly uncommon. You will find it in a few individual verbs like this one. ay -äy -y- -ى -اى Voluntative 15.9 We have seen second-person commands (“Go!”), third-person commands (“May she go!”), first-person plural commands (“Let’s go!”), and now gentler commands to one and all. Now we finally have a first-person singular command (“Let me go!”) ay -äy -y to the end of- -ى -اى This Voluntative form of the verb is made by adding the suffix y. If the stem ends in a consonant, add- -ى the verb stem. If the stem ends in a vowel, just add .ay -äy, and pronounce it according to palatal harmony- -اى ّ شول يردە توختاى سنکا يار بوالى انداغ بولسە من توجە قيالى Andaǧ bolsa, män tawajjuh qilay! Saŋa yār bolay. Šul yärdä toḫtay. If that’s the case, then I should I shall be a friend to you. Let me stop here. get going! 15.10 Passage Three Several of Jamāl al-Dīn’s spiritual and familial ancestors appear before him, including the Prophet Muḥammad and the Four Rightly Guided Caliphs. Muḥammad tells him his mission and purpose in life and gives him (and us) a preview of the story to come. Note that Muḥammad does not speak directly to Jamāl al-Dīn—rather, the angel Jibrāʾīl passes the news on. The Tadhkira of Jalāl ud-Dīn Katakī, Part Two 155 ضح�ت رس ول عليە السالم ايديالر اى فرزند زسنيک بو ّہمتينکز بيالن خذمتيکزغە صد افرين ي زدورس� ن مونجە کليب بوالر� سانجام بريب نابود ي زقلماسانک� بوالر قصد قليب ايديالر کە کاشغر زم ي ن�الريدين ّ ن ما ورا النهر� الديالريغە ساليب اوز بمذہ�غە کرکوزکاىل فکريدا ايردى اول سببدين باعث بيالن زس ن� بو طرفکە ميالن قلدوق اى فرزند ايمدى زسدا حق ٰتعاىلنيک جالليت تصف� ظاہر بولدى ّ جمال الدين اتنک ن� جالل الدين قويدوق بو اتينکزغە مبارک بولسون قطبيت مرتبەےس حاصل بولدى ايمدى زسالر اردويل شهريکە بارينکالر زس اندا کدخدا بولونک بر اوغول فرزند بولور اط ني� خواجە راشيد قويونک توغلوق تمور خان ديکان زسنيک الدينکزدا مسلمان بوالى ديب وعدە قليب ت ي زاوغلونک�نيک قوليدا تمام يور� بيالن مسلمان بولور (From Jarring Prov. 328 6r:12–6v:7) Chaghatay Transliteration Definition ,rasūl N. messenger (here, the Messenger رس ول Muḥammad) farzand N. child فرزند himmat N. ambition ّھمت (bilän Conj. “and” (contrast 7.7 بيالن ḫiźmat N. service, employment خذمت (ṣadd āfirī n “a hundred congratulations” (Persian صد افرين sarānjām N. order سانجام nābūd Adj. annihilated نابود qaṣad N. intent قصد bāʿis̱ N. reason باعث ,mayalān N. inclination, preference (Persian ميالن (”mayl “inclination ميل plural of Jalāl ud-Dī n PN. Jalal ud-Din (here referring to the جالل الدين jalāliyat of God that is manifest in Jamal ud-Din) mubārak Adj. blessed مبارک ”!Mubārak bolsun! “Congratulations مبارک بولسون قطب) ”qutbiyyat N. the quality of being a “pole قطبيت qutb), in the Sufi sense of a perfected human being martaba N. rank, degree, station مرتبە ḥāṣil N. result, yield حاصل 156 The Tadhkira of Jalāl ud-Dīn Katakī, Part Two Chaghatay Transliteration Definition Ardawī l place name, Erdabil in modern اردويل Kurdistan kadḫudā N. head of a household; father کدخدا Rašī d PN. Rashid رشيد –Tuǧluq Temür Ḫan PN. Tughluq Temür Khan (1329/30 توغلوق تمور خان 1363, khan of the Chaghatay Khanate) waʿda N. promise وعدە ŋlar- -نکالر ŋ- -نک Imperative 15.11 ŋ to the end of a verb to- -نک Yes, there is another Imperative form. One can add the suffix make the second-person singular formal imperative (“You, please go!”), or add a plural suffix .(”!ŋlar to made a second-person plural imperative (“All of you, please go- -نکالر -ŋ “your” (6.1), the suf- -نک m “my” and- -م s (12.4.2) or the possessive suffixes- -ش Like üŋ. The choice depends on roundedness- -ونک uŋ, or- -ونک ,iŋ- -ينک ŋ can also be- -نک fix harmony. ي زس�الر منينک اويومدە زس ايمدى بر ايال تافيب زسالر اردويل شهريکە اويقوالنکالر کدخدا بولونک بارينکالر Sizlär Ardawī l saharigä Siz ämdi bir ayal taṗip Sizlär meniŋ oyümdä bariŋlar. kadḫudā boluŋ. oyqulaŋlar. Go to the city of Erdabil. At last, find a wife and become All of you, sleep in my house. a father. .ŋizlar, as in Passage Four below- - ي زنک�الر You may also encounter the variation :-ma-/-mä- -ما- To make the Negative Imperative, insert the suffix ّ مسلمان بولسانک قرآن سن نت� ت رک ي زتوتمانک� ي زس�الر ش�اب ايجمانکالر ناوقوش� توختامانک Sizlär sarāb icmäŋlar. Sunnatni tark tutmaŋlar. Musulmān bolsaŋ, Qurʾān oqusni toḫtamaŋ. Do not drink wine. Do not abandon tradition. If you are a Muslim, do not stop reading the Qur’ān. 15.12 Passage Four Jalāl ud-Dī n, with his new name, makes his way to Erdabil. He leaves the now-homeless people of Katak with some advice. The Tadhkira of Jalāl ud-Dīn Katakī, Part Two 157 ٔ ضح�ت جب�اىل عليە السالم مونداغ بخ� برکان ديب غايب بولديالر ضح�ت موالنا جالل الدين قدس ٔ ەللا سە العزيزنيک مبارک جهرەالرى جون طبقە لعلديک افروختە بولوب کل کل شکفتە شکفتە يارانالرى قاشالرىغە کلدىالر رخصت اردويلغە بولدى ديب ع زم را ە قيلديالر بيابان نالر� ىط قليب نباديەالر� قطع قليب شهر اردويلغە کلدىالر اى کولدا تکيەکاە قلديالر کتک خلقيغە ايديالر زسالر ّ قىس ير معقول بولسە شوندا وطن قلينکزالر رحمت ي زس�الرکە اما ي زس�الرکە نصيحت بو کم زينهار ّ ف رض واجب سنت ن� ت رک توتمانيکز (From Jarring Prov. 328: 6v:7–13) Chaghatay Transliteration Definition ḫabar bär- VP. to give news, inform, tell بخ� بر- ǧāyib Adj. disappeared غايب qaddasa ‘llahu sirrahu “(May God sanctify his beloved قدس ەللا سە العزيز ‘l-ʿazī z heart!)” čihra N. face جهرە čūn Conj. like جون tabaqa N. group, stratum, type طبقە laʿl N. ruby لعل afrōḫta Adj. bright, as though burning ت افروختە نافروخ� Persian, participle of) afrōḫtan “to burn”) 158 The Tadhkira of Jalāl ud-Dīn Katakī, Part Two Chaghatay Transliteration Definition šukufta Adj. blooming (Persian, participle ت شکفتە (”sukuftan “to bloom نشکف� of qaš N. eyebrow; side, presence, place قاش ʿazm-i rāh qil- VP. to set out on the road for ع زم را ە قيل- (-ʿazm qil ع زم قيل- see) qatʿ qil- VP. to travel across قطع قيل- qatʿ N. cutting قطع ”Ay Köl place name, “Moon Lake اى کول maʿqūl Adj. satisfied, willing معقول ”raḥmat N. mercy; “thank you رحمت naṣī ḥat N. advice نصيحت zī nhār N. warning زينهار farż N. “obligation”; a category of ف رض Muslim jurisprudence wājib N. “necessary”; a category of واجب Muslim jurisprudence ّ sunnat N. “tradition”; a category of سنت Muslim jurisprudence tark N. abandonment ت رک 15.13 Ezafe There are places in this passage where the word order does not make immediate sense, for Ardawī l sahariǧa ارديول شهرىغە کلدىالر Shouldn’t it be .شهر اردويلغە کلدىالر example käldilär? :”Ardawī l “Erdabil اردويل sahar “city” and شهر Instead, there is an ezafe (10.4) between sahar-i Ardawī l “city of Erdabil.” This Persianate construction is very common شهر اردويل when a phrase involves proper nouns and Persian or Arabic vocabulary. Look for ezafes in this passage. Where does the word order not make sense? What if you reversed those two words and added an ezafe? čūn چون dek with- -ديک ”Like“ 15.14 :”dek “like- -ديک cūn to emphasize the meaning of جون In this passage, we have ٔ مبارک جهرەالرى جون طبقە لعلديک افروختە بولوب Mubārak cihralari cūn ṭabaqa-ye laʿldek afrōḫta bolup . . . “His blessed face was brightened like rubies . . .” The Tadhkira of Jalāl ud-Dīn Katakī, Part Two 159 -cūn) paired with a Turkic suffix of simi چون It is not uncommon to see a Persian word (like .(dek- -ديک lar meaning (like 15.15 Passage Five One morning, one of Jalāl ud-Dī n’s companions, Shaykh Shahāb ud-Dī n, gives the call to prayer, alarming the hunting party of Tughluq Temür Khan. القصە انداغ ايتيبدورالر کم توغلوق تمور خان موغالستانغە ت ورا ايردى اوزى بولغاسوندا ايردى اردويلنىک بربرنىک کوس کياننىک ماج ي ن�نىک ط وفاننىک تمام ي ورتالرنىک باج خراج ت� شوندا َ التب برور ايردى بر يل اردويلدين اوغە بر منک يتە يوز ک شىس بيلە کلدى التە کون اوالب کليب آى کولکە تتوش� کجە قوندى صبح اورالدى خانقەدا شيخ شهاب الدين ازان اوقودى توغلوق تمور خان خواب آلودە يتار ايردى قوالقيغە آواز خوش اشتلدى ب�اختيار قوفوب اولتوردى کونکےل يومشادى اشک ندامتالر کوزالريدين قطرە قطرە ريزان بولدى بر آە سواز ديل پ رد رد تتار� رکابدار ديب بر ن ن شک�ےس� بويرودى ايديکە اى رکابدار ي نس� باريب اول منادىکر� اليب کلکل سوز سوراين ديدى 160 The Tadhkira of Jalāl ud-Dīn Katakī, Part Two ايرسە رکابدار باريب ايديکە اى . . . الر زس نالر� ت ورە جراليدور ديدى بو ايک بزرکوار بر برالريکە ايديکم بو کافر بانک نمازغە اوقوغان ازاننىک ناوني� اشتب شونىک بارسيدين سوز سورار بولغاى انشاء ەللا بو شم�ک مسلمان بولغاى ديب قوفوب کلدىالر (Jarring Prov. 328, 7r:8–7v:6) Chaghatay Transliteration Definition törä; töräm title, here indicating Tughluq Temür ت ورا، تورە، تورام Khan -Bolǧasun place name, Balasaghun, in modern بولغاسون باالساغون day Kyrgyzstan (normally Balasaǧun) Barbar PN. Berber بربر (کوچکيان Kōs-kiyān PN. Caucasian (usually کوس کيان Māčī n PN. place name, Southern China or ماج ي ن� “Machin” bāj N. tax باج ḫarājat N. expenditure; tax خراجت ilt-/elt- V. to transport; to take الت- awla- V. to hunt اوال- örlä- V. to get up ا ورال- ḫānqah N. Sufi lodge خانقە azān (aźān) N. the call to prayer ازان )اذان) w ḫ āb-ālūda Adj. sleepy خواب آلودە (yat- V. to lie (down يت- )يات-) qulaq N. ear قوالق āwāz N. sound, voice آواز ḫoš Adj. pleasant; Adv. well خوش iḫtiyār N. choice اختيار yumša- V. to soften يومشا- ašk N. tear, teardrop اشک nadāmat N. regret ندامت qatra qatra Adv. in droplets قطرە قطرە rī zān Adj. pouring ريزان The Tadhkira of Jalāl ud-Dīn Katakī, Part Two 161 Chaghatay Transliteration Definition āh N. sigh آە sarwāz N. soldier سواز dil N. heart ديل )دل) full of” + dard“ پر pur-dard Adj. painful (< pur پ رد رد ”pain“ د رد rikābdār N. stirrup-holder رکابدار munādà-gar N. herald منادىکر ersä Conj. thereupon ايرسە bir bir each other بر بر bāŋ N. call, cry بانک bāŋ-i namāz N. call to prayer بانک نماز ün N. sound اون bari N. all, the whole thing بارى ”inšāʾ allāh “God willing انشاء ەللا mušrik N. polytheist شم�ک ayin -äyin- -اين Voluntative 15.16 -اى ayin -äyin. It functions just like- -اين :”There is yet another way to say “I shall” or “let me -ay -äy. ”.sorayin “I shall ask سوراين Our example here is ersä ايرسە ”Thereupon“ 15.17 -er- “to be” with the Condi اير- The conjunction “thereupon” is formed by combining the verb ersä means ايرسە ,tional. Recall that, in the Past tense, the Conditional means “when.” Literally “when it was (so).” (la- - الForming Verbs from Nouns (Verbal Suffix 15.18 .la- -ال By now, you have met several verbs that contain the syllable ,la- -ال aw “hunt.” If we add او These verbs are derived from nouns. Let us take, for example ”.awla- “to hunt اوال- we get -sözlä س وزال- oyqu “sleep,” while اويقو oyqula- “to sleep” is derived from اويقوال- ,Similarly aṭla- “to آطال- aṭ “horse” into آط söz “word.” We could also make سوز to talk” comes from“ ride a horse,” and so on. 162 The Tadhkira of Jalāl ud-Dīn Katakī, Part Two 15.19 Passage Six Jalāl ud-Dī n’s party makes their way to see Tughluq Temür Khan. ضح�ت موالنا کوردىالر کم توغلوق تمور خان ديکان بر قزيل اوى اتيب اوىنينک باقشيدا التون کرسيغە نقونکي� قويوب اولتوروبدور يتمش يتە قالماق الديدا قول باغالب اوراتورادور بر التون غ رە غرەليق تايغان الديدا ياتيبدور اول ايک ش�م رد کليب روبروالريدە اولتورديالر رکابدار ايدى اى تورام منادىکرالر شبو شک�الر ايکان کلدى ديدى (From Jarring Prov. 328, 7v:6–10) Chaghatay Transliteration Definition qizil Adj. red قزيل baqiš N. tent gear باقش altun N. gold التون kursī N. throne ک رىس qoŋ N. bottom, ass قونک qol N. hand قول >) uratur- V. to cause to halt اوراتور- ;(”urat- “to halt اورات- ǧurra N. (white) spot غ رە tayǧan N. hunting dog تايغان ”šarr mard “grim fellow ش� م رد rū-ba-rū Adj. face-to-face روبرو töräm (törä) title, here indicating تورام ) ت ورە) Tuǧluq Temür Ḫan The Tadhkira of Jalāl ud-Dīn Katakī, Part Two 163 15.20 Passage Seven Tughluq Temür Khan challenges Jalāl al-Dī n. He asks the Muslims what it was they were call- ing out in the early morning. ضح�ت موالنا ايدىالر ّح عىل الصالح نيع� تريک بولسانک صالحغە کلکيل الصلواە ي ٌخ� من النوم ديکان اويقودين نماز يخ شىس را قدور ديدوک ديديالر توغلوق تمور خان س ورد ى زسالر ٰاوىلمو منک بو ايطم ٰاوىلمو ديدى انکا ضح�ت موالنا ايدىالر اى کافرالر خوب سوردونک اکر ايمان مندە بولسە من ٰاوىل اکر ايمان ايطدا بولسە ايط ٰاوىل اکر ايمان سندە بولسە ي نس� ٰاوىل اعتبارى ايماندادور ديديالر Chaghatay Transliteration Definition (ḥayya ʿalà ‘ṣ-ṣalāḥ “Rush to prayer!” (Arabic ّح عىل الصالح ”yaʿnī Conj. “that is to say نيع� tirik Adj. upright, alive تريک ”aṣ-ṣalawāt ḫayrun “prayers are better than sleep الصلواە ي ٌخ� من النوم (الصلوات min an-nūm (Arabic, properly namāz N. prayer نماز awlà* Adj. more important, taking ٰاوى precedence (Arabic) ägär Conj. if اکر iʿtibār N. the thing on which a matter اعتبار depends 164 The Tadhkira of Jalāl ud-Dīn Katakī, Part Two If you wish to know how the tale ends, you will need to consult the manuscript! (Alternatively, there is a very readable translation of a different version of this story in the Tārī kh-i Rashī dī .)3 We will move on to other exciting stories. 15.21 Transliterations and Translations Passage One Ammā Zī war Šāh uluǧ ṗādišāh erdi. Ḥażrat-i Mawlānāni jalāliyat ṣufatida körüp, bē-ʿilājliqdin ʿizzat bilän taḫtda qoṗup turdi. Ammā ḥażrat-i buzurgwār kördilär, kim Zī war Šahniŋ oŋ yanida ällik ṗahlawān häm taḫt-nišī n, sol yanida ällik ṗahlawān kursī -ye zarrī n-nišī n, masnad- nišī nlarniŋ ḥadd-sāni yoq erdi. Al-qiṡṡa, Zī war Šāh aydi, “Ay, yigitlär! Ne yärlik bolursizlär? Munda näččä yürürsizlär?” dedi. Ḥażrat-i mawlānā Jamāl ud-Dī n aydilar kim, “Biz Buḫārādin čiqip kelip erdük. Bu šahargä kälgäli näččä kün boldi. Ammā maqṣūd mudaʿʿāymiz bu kim, rawī ʿālamni sayr qilip yürgäymiz. Här yärdä ḥājatmand bolsa, biz mustmandlar duʿā qilǧaymiz. Bir yärdä kiši żalālatda bolsa, rāst yolǧa salip köndürgäymiz. Ay, Zī war Šāh! Jawābiŋ ne turur? Ayǧil! Čahār yārī bolsaŋ, fahwu ‘l-murād. Yoq ersä, duʿā-ye bad qilurmiz. Bu qirq šahariŋni qum basip qalur,” dedilär. Ziwar Shah was a great king. He looked upon the Master in a magnificent manner, and glo- riously arose from his throne. The Great One saw that, to Ziwar Shah’s right, there were fifty warriors and attendants to the throne, and on his left, fifty warriors, and countless attendants to the golden throne—there was no limit to the number of people in seats of honor. Back to our story. Ziwar Shah said, “Oh, young men! Where are you from? How long will you be here?” The Master Jamal ud-Din said, “We came from Bukhara. We came to this city a few days ago. But our goal is to travel the whole world. Wherever there is a need, we poor souls shall pray there. If someone somewhere is in error, we will persuade them onto the correct path. Oh, Ziwar Shah! What is your answer? Tell us! If you become a Sunni, that will be the desired outcome. Otherwise, we will curse you. Your forty cities will be buried by sand.” Passage Two Kün čiqti. Qumniŋ turuši sarw-i sahī niŋ kömäläši bärabär käldi. Ḥażrat-i Mawlānā ba-naẓar-i taḥammul mulāḥaẓa qildilar. Bu šaharistān tā sar-i Turkistān köründi. Ṗast buland yaksān bolupdur. Ḥażrat-i Mawlānā bulardin maṣlaḥat sordilar. “Ay, yarānlar! Ämdi qaysi ṭarafkä barali?” dedilär. Bular aydilar kim, “Bizlär bilmäsmiz. Özläri ḫūb bilürlär. Bizlär ḥażratlärigä farmān-bardārdurmiz,” dedilär. Ḥażrat-i Mawlānā Jamāl ud-Dī n (qaddasa sirrahu ‘l-ʿazī z) aydi- lar, “Andaǧ bolsa, män tawajjuh qilay! Arwāḥ-i tayyabalardin qaysi tarafkä ruḫṣat boladur?” dep bulardin bir näččä qadam yiraq barip, murāqabada olturup idilär. The sun came out. The level at which the sand stood came equal to that at which the cypress trees had been buried. The Master observed carefully. One could see all the way from this town to Turkistan. High and low had been flattened into one. The Master asked them, “Oh, friends! Which way should we go now?” They said, “We don’t know. You yourself know well. We act on the Master’s orders.” The Master Jamal ud-Din (May God sanctify his beloved heart!) said, “In that case, I should get going! In which direction to the good spirits wish me to go?” He stepped a little ways away from them and sat down in a trance. 3 Mirza Haydar Dughlat, Tarikh-i-Rashidi: A History of the Khans of Moghulistan, W. M. Thackston, trans. (Cambridge, MA: Harvard University Department of Near Eastern Languages and Cultures, 1996). The Tadhkira of Jalāl ud-Dīn Katakī, Part Two 165 Passage Three “Ḥażrat-i Rasūl ʿalayhi ‘s-salām aydilar, ‘Ay, farzand! Sizniŋ bu himmatiŋiz bilän ḫiźmatiŋizǧa ṣadd afirī ndursiz. Munčä kelip, bularni saranjām berip, nābūd qilmasaŋiz, bular qaṣad qilip, aydilar ke, Kašǧar zeminlaridin Mā warā ‘n-naharni aldilariǧa salip, öz maźhabiǧa kirgüzgäli fikiridä erdi. Ul sababdin bāʿis̱ bilän sizni bu tarafkä mayalān qilduq. Ay, farzand! Ämdi sizdä ḥaqq taʿallàniŋ jalāliyat ṣufati ẓāhir boldi. Jamāl ud-Dī n atiŋni Jalāl ud-Dī n qoyduq. Bu atiŋizǧa mubārak bolsun! Qutbiyat martabasi ḥāṣil boldi. Ämdi sizlär Ardawī l šaharigä bariŋlar. Siz anda kadḫudā boluŋ. Bir oǧul farzand bolur. Atini Ḫwāja Rašī d qoyung. Tuǧluq Temür Ḫan degän sizniŋ aldiŋizda ‘Musulmān bolay,’ dep waʿda qilip, oǧluŋizniŋ qolida tamām yurti bilän musulmān bolur.’ ” “The Prophet (Peace be upon him!) said, ‘Oh, child! A hundred congratulations on your ambition and service. If you had not come all the way here, brought order to these people, and annihilated this place, they would have pledged their intention to place the land from Kashgar to Transoxiana before them and bring it into their own religion. For that reason, we directed you here. Oh, child! Now you possess God’s own quality of magnificence [jalāliyat]. In place of your name Jamal ud-Din, we have named you ‘Jalal ud-Din.’ Congratulations on your name! You have achieved the station of being a ‘pole.’ Now go to the city of Erdabil. There become a father. You will have a boy child. Name is Khwaja Rashid. Before you Tughluq Temur Khan will promise to become a Muslim, and in your son’s hands, he and all his country will become Muslims.’ ” Passage Four Ḥażrat Jibrāʾīl ʿalayhi ‘s-salām mundaǧ ḫabar bärgän, dep, ǧāyib boldilar. Ḥażrat-i Mawlānā Jalāl ud-Dīn (qadasa ‘llahu sirrahu ‘l-ʿazīz!) mubārak čihralari čūn tabaqa-ye laʿldek afrōḫta bolup, gül gül šukufta šukufta yārānlari qašlariǧa käldilär. “Ruḥṣat Ardawīlǧa boldi!” dep, ʿazm-i rāh qildilar. Bayābānlarni tayy qilip, bādiyalarni qatʿ qilip, šahar-i Ardawīlǧa käldilär. Ay Köldä takyagāh qildilar. Katak ḫalqiǧa aydilar, “Sizlär qaysi yär maʿqūl bolsa, šunda watan qiliŋizlar. Raḥmat sizlärgä. Ammā sizlärgä naṣīḥat bu kim, zīnhār: farż, wājib, sunnatni tark tutmaŋiz.” “The angel Jibraʾil (Peace be upon him!) has given you this news,” he said, and disappeared. The Master Jalal ud-Din’s (May God sanctify his beloved heart!) blessed face became as bright as rubies, and blooming like roses he came over to his friends. “We have order to go to Erdabil!” he said, and they set out on the road. They crossed the wilderness, traveled across the waste- lands, and came to the city of Erdabil. They camped at Moon Lake. He said to the people of Katak, “Wherever you would like, make that place your home. Thank you all. But I have advice for you. Beware: do not abandon what is obligatory, necessary, and tradition.” Passage Five Al-qiṡṡa. Andaǧ eytipdurlar kim, Tuǧluq Temür Ḫan Moǧulistānǧa törä erdi. Özi Bolǧasunda erdi. Ardawīlniŋ, Barbarniŋ, Kūs-kiyānniŋ, Mā-Čīnniŋ, Ṭu[r]ṗanniŋ tamām yurtlarniŋ bāj ḫirājati šunda eltip berür erdi. Bir yil Ardawīldin awǧa bir miŋ yättä yüz kiši bilä käldi. Altä kün awlap kelip, Ay Kölgä tüšti. Kečä qondi. Ṣubḥ urladi. Ḫānqada Šayḫ Šahāb ud-Dīn azān oqudi. Tuǧluq Temür Ḫan ḫwāb-ālūda yatar erdi. Qulaqiǧa āwāz-i ḫoš išitildi. Bē-iḫtiyār qoṗup olturdi. Köŋli yumshadi. Ašk-i nadāmatlar közläridin qatra qatra rīzān boldi. Bir āh-i sarwāz-i dil-i purdard tartti. Rikābdār dep bir kišisini buyrudi. Aydike, “Ay, rikābdār! Sen barip, ul munādà- garni alip kälgil. Söz sorayin,” dedi. Ersä rikāb-dār barip, aydike, “Ay . . . lar! Sizlärni Törä čarlaydur,” dedi. Bu ikki buzurgwār bir-birlärigä aydikim, “Bu kāfir bāŋ-i namāzǧa oquǧan 166 The Tadhkira of Jalāl ud-Dīn Katakī, Part Two azānniŋ unini išitip, šuniŋ barsidin söz sorar bolǧay! Inšāʾ allāh, bu mušrik musulmān bolǧay,” dep qoṗup käldilär. Back to our story. They say that Tughluq Temür Khan was the Tora of Moghulistan. He was in Balasaghun. All of the taxes from Erdabil, the Berbers, the Caucasus, China, and Turpan used to be transported through there. One year he went out from Erdabil to hunt with 1,700 men. They hunted for six days, and then made camp at Moon Lake. They stayed the night. Dawn broke. At the lodge, Shaykh Shahab ud-Din made the call to prayer. Tughluq Temür Khan had been lying down asleep. His ears heard a pleasant sound. Without thinking about it, he got up and sat down. His heart softened. Tears of regret flowed in droplets from his eyes. He let out the sigh of a soldier with a painful heart. He gave an order to one of his men, the “stirrup-holder.” “Oh, stirrup-holder! Go and bring back that herald. I want to ask him something.” So then the stirrup-holder went and said, “Oh, . . . s! The Tora calls for you!” These two Great Ones said to each other, “This nonbeliever must have heard the sound of the call to prayer, and now wants to ask all about it! God willing, this polytheist might become a Muslim!” They got up and went with him. Passage Six Ḥażrat-i Mawlānā kördilär kim, Tuǧluq Temür Ḫan degän bir qizil öy etip, öyniŋ baqišida altun kursī ǧa qoŋini qoyup olturupdur. Yätmiš yättä Qalmaq aldida qol baǧlap uraturadur. Bir altun ǧurra ǧurraliq tayǧan aldida yatipdur. Ul ikki šarr mard kelip, rū-ba-rūlarida olturdilar. Rikāb- dār aydi, “Ay, töräm! Munādà-garlär šubu kišilär ikän. Käldi,” dedi. The Master saw that this fellow called “Tughluq Temur Khan” had set up a red tent. Within its structure, he had placed his bottom on a golden chair. Seventy-seven Kalmyks stood before him with their hands linked, stopping [anyone from entering]. A golden, white-spotted hunting dog lay at his feet. These two grim fellows came in, and they sat face-to-face with him. The stirrup-holder said, “Oh, Tora! It turns out these two were the heralds. They have come.” Passage Seven Ḥażrat-i Mawlānā aydilar, “ ‘Ḥayya ʿalà ‘ṣ-ṣalāḥ,’ yaʿnī ‘Tirik bolsaŋ, ṣalāḥǧa kälgil!’ ‘Aṣ- ṣalawāt ḫayrun min an-nūm,’ degän, ‘Oyqudin namāz yaḫširaqdur,’ dedük,” dedilär. Tuǧluq Temür Ḫan sordi, “Sizlär awlàmu? Meniŋ bu itim awlàmu?” dedi. Aŋa Ḥażrat-i Mawlānā aydi- lar, “Ay, kāfir! Ḫūb sorduŋ. Ägär ī mān mändä bolsa, män awlà. Ägär ī mān itda bolsa, iṭawlà. Ägär ī mān sändä bolsa, sen awlà. Iʿtibāri ī māndadur,” dedilär. The Master said, “We said, Ḥayya ʿalà ‘ṣ-ṣalāḥ, or ‘If you are aware, come to morning prayers!’ Aṣ-ṣalawāt ḫayrun min an-nūm means, ‘Prayer is better than sleep!’ ” Tughluq Temür Khan asked, “Are you better? Or is this dog of mine better?” To him the Master said, “Oh, non- believer! That is a good question. If I have faith, then I am better. If the dog has faith, then the dog is better. If you have faith, then you are better. It depends on faith.” 15.22 Further Reading and Study The world of tadhkiras is wide, wonderful, and weird. A number of recent works illustrate the variety of stories they tell, including Thum’s Sacred Routes of Uyghur History. Jeffrey Eden, Thum, and Brophy, The Life of Muhammad Sharif: A Central Asian Sufi Hagiography in Cha- ghatay (Wien: Verlag der Österreichischen Akademie der Wissenschaften, 2015) provides a complete translation of one example of the genre with extensive notes and commentary. The Tadhkira of Jalāl ud-Dīn Katakī, Part Two 167 Lund University Library has digitized a number of tadhkiras, among them: • Jarring Prov. 349, including the legends of Imām Muḥammad Bāqir, the Twelve Imams, Yūsuf Qādir Khan Ghāzī , and others; • Jarring Prov. 355, relating legends of the Bughrakhanids, and then of the Four Imams; • Jarring Prov. 358, of Sultan Sutuq Bughra Khan and others; • Jarring Prov. 369, of Āpāq Khwāja, and others. Chapter 16 The Stories of the Prophets 16.1 Introduction Let us continue to build up your recognition of vocabulary while adding new grammar and exercising your paleography. You deserve a break after the story of Jalāl ud-Dīn Katakī, so let’s read something entertain- ing written in clearer handwriting. Our subject is the “stories of the prophets” (qiṣaṣ ul-anbiyāʾ), a genre that expands on the stories in the Qur’ān by combining the history of revelation with amusing, sometimes ribald tales. This example comes from Kashgar, where this story was written down in the mid-eighteenth century. The manuscript at hand is Lund University Library’s Jarring Prov. 431, which was copied in the early nineteenth century. It claims to be an example of the “stories of the prophets” as related by Nāṣir al-Dīn b. Burhān al-Dīn al-Rabghūzī (1311), who wrote his version in Khwarezmian Turkic, an antecedent of Chaghatay. This copy is written in a more modern form of Chaghatay. 16.2 Passage One We are introduced to ʿĀj, his parentage, and his mighty stature. جسکزن� قصە عاج ابن عنوقنينک واقعەىس ترور انداغ روايت قيلورالر کيم ضح�ت نوح عليە السالمنينک وقتالريدا عاج ابن عنوق ديب بر عادى کمرسە بار ايردى عنوق ديکان ضح�ت آدم The Stories of the Prophets 169 عليە السالمنينک ي زق�الرى ايردى عاج ديکان انينک اوغىل ايردى اوزى بسيار اولوغ عادى ايردى يول غ غ ق يورسە بو ايا�نينک اول ايا�نينک اراىس بر کونجلوک يول ايردى خوراىک جانکالدا� آلقات ايردى يردين يولوب آلغانيجە آغزيغە قاتيشيجە ساليب شوموب ميوەىس برلە يوتار ايردى دريادين اولوغ باليق نالر� توتوب اليب آفتابغە توتوب فيشوروب ير ايردى بلکە اوستخوانالرى پلە يوتار ايردى (From Jarring Prov. 431, 72v–73r) Chaghatay Transliteration Definition qiṣṣa N. story قصە عوج ʿĀj PN. the antediluvian giant ʿĀj, usually called ʿŪj عاج Adam) حواء ʿAnūq PN. an evil daughter of Ādam and Ḥawā عنوق عناق or ʿAnāq عنق and Eve), usually called ʿAnaq (Nūḥ PN. man’s name, Nuh (Noah نوح Adj. giant in ;عاد ʿādī PN. member of the tribe of ʿĀd عادى stature kimersä N. someone; person کمرسە Ādam PN. Adam, the first man آدم ayaǧ N. foot اياغ ḫwarāk N. food, sustenance خ وراک jāŋgāl N. wilderness جانکال alqat N. scrub, bushes القات yul- V. to pull up, to pluck يول- qatiš- V. to join together, to meet قاتيش- šüm- V. to suck on شوم- yötä- V. to swallow يوتا- āftāb N. sun آفتاب ṗiš- V. to ripen; to be ready; to be prepared through فيش- cooking ṗišür- V. to cook فيشور- balke Adv. perhaps, even بلکە ustiḫwan N. skeleton, bone اوستخوان čiliq- -چيليق 16.3 ”.bir küncilük yol “a road one day in length بر کونجلوک يول In this passage we see the phrase liq) that turns a- -ليق liǧ (frequently- -ليغ This is actually a new form of an old suffix, the noun into an adjective (7.6.1). We can add this suffix to lengths of time to modify another noun 170 The Stories of the Prophets ت ورت کونلوک ;”säkkiz yilliq jaŋ “an eight-year war سکز يلليق جنک :and show how long it lasts ”.tort künlük riwāyat “a story that last for four days روايت Sometimes the suffix -ci is added between the stem and -liq without changing the meaning of ”.üc küncilik safar “a three-day trip اوچ کونچيليک سفر :liq- .luǧ -lüg- - ل وغ - ل وک ,liǧ -lig- -ليغ -ليک The example here displays a variation on ق daqi- -دا� 16.4 ق شهرداىک daki. This means that- -داىک ,daqi is the same as one we saw earlier- -دا� This suffix ق ”.sahardaqi are both adjectives meaning “in the city شهردا� sahardaki and (ǧunčä- -غونچە šičä (Compared to- -شيچە 16.5 kelis “coming” (15.7). It can take کليش s, for example- -ش Recall the verbal noun formed with cä, meaning “to- -چە i. Now recall the Equative suffix- -ى the third-person possessive suffix the extent of” (14.12). qatisicä “as they meet; meeting” or قاتيشيچە If we combine these suffixes, we get words like cä shows that this action- -چە alǧanicä “as he took; taking.” The use of the Equative آلغانيچە is immediately followed by the next, or that they happen simultaneously. This combination of suffixes dates to a late period in Chaghatay, and you are unlikely to find it in “classical” texts. 16.6 Passage Two A story about ʿĀj begins. ّ حکايتدا انداغ کلتوروبدورالر کيم عاج طوفاندا هالک بولمادى اما کافر ايماس ايردى انيک ياو� ق با� يوق ايردى درياالر يقاسيدا جنکالدا يورور ايردى طوفان يسو� انيک تزيغە يتمادى يوققارى هم اوتمادى نخاتوني� يمان کونالر ايردى بر نقزي� اليب تاغقە چقب اوستونيدا ک شىس کورماس يردا قويدى قوش هم کورماس ايردى بو ي زق� جونک بولدى بر کون جفتلوقغە ميل قليب ايردى بو ي زق� قورقوب قبول قيلمادى تانکالىس عاج کليب جقيب تک� ي زق� تاغ قويريغيقە کلدى بر يکتکا کوزى تتوش� انکا عاشيق بولدى يکت ہم کوروب قعاشي� شيدا بولدى بربردە بولماقغە ہج حيلە تپالمادى بو يکت باريب بر ماماغە نحالي� بيان قيلدى مما ايتيکە جيغا� قاشيغە باريب بر صندوق ايتوروب منيک قاشيمغە اليب کلينک ديدى صندوق ايتوروب ممانيک قاشيغە اليب باردى بو يکت ن� صندوقغە سوالب اليب باريب اول تاغنيک توبيدا قيوب قاشيدا اولتوردى عاج کليپ ايدى مما يغالب ايتيکە ن اى اوغلوم بو صندوقدا ک شىسنيک تامان� بار ايردى شو� ي نس� ساقالب برسانک ينە کشيکا اعتميديم ن يوق ديب ايردى عاج اليب باريب اويدا قويدى ہر کو� چقب کتادور بو ي زق� صندوقنيک نآغزي� آجيب بو يکت ن� کوردى يکت چقاريب بر نچە کون انيک برلە شع�ت قيلدى بيکبارە شبو حالدا ن عاج يتب کلدى کورار کيم بر ک شىس تورادور خاتون قورقوب ي نراست� ايتا بردى اول يکت� صندوقدين چقاريب نخاتوني� اول نمما� يرکا انداغ اورديکم پارە پارە بولدى The Stories of the Prophets 171 172 The Stories of the Prophets Chaghatay Transliteration Definition kältür- V. to cause to come, to bring; to pass کلتور- down over generations tūfān PN. the Flood طوفان halāk Adj. destroyed, killed هالک yaqa N. edge, side يقا tiz N. knee تز yuqqari Adj. high, above يوققارى yaman Adv. very much يمان (künlä- V. to be jealous (over someone کونال- üstün N. area above; upper اوستون juft N. couple, pair جفت qorq- V. to fear قورق- qabūl N. acceptance, consent قبول taŋlasi “the morning تانکالىس) taŋla N. dawn تانکال after”) quyruq N. tail; foot of a mountain قويروق yigit N. young man يکت ʿāšiq Adj. in love; N. passion عاشيق )عاشق) šaydā Adj. mad, crazy شيدا bir-bir N. each other بربر bir-birdä Adv. together بربردە ḥiyla N. trick, plan, plot, scheme حيلە mama N. old woman ماما ḥāl N. situation حال yaǧačči N. carpenter جيغا� ṣandūq N. box صندوق ettür- V. to cause to make; to have something ايتور- made tüp N. root, bottom توپ yiǧla- V. to cry, to weep يغال- amānat N. an object held in trust for another person امانت The Stories of the Prophets 173 Chaghatay Transliteration Definition saqla- V. to save, to keep, to preserve; to wait ساقال- iʿtimēd (iʿtimād) N. trust, confidence اعتميد )اعتماد) (aǧiz, aǧzi ي زآغ�، آغزى) aǧiz N. mouth ي زآغ� čiqar- V. to cause to exit; to let out چيقار- ʿišrat N. spending time together شع�ت ba-yakbāra Adv. together بيکبارە ur- V. to strike, to hit اور- pāra pāra Adj. broken into pieces پارە پارە 16.7 Polite Requests with the Conditional Sometimes in English we will ask someone to do something, but in a roundabout way. We ask, “If you would . . .” ,sa/-sä (9.6). In this passage- -سە Chaghatay can do the same thing by using the Conditional saqlap bärsäŋ “If you would protect it for me . . .” ʿĀj ساقالب برسانک we have the example understands this as a polite request. 16.8 Transliterations and Translations Passage One Säkkizinči qiṡṡa: ʿĀj ibn-i ʿAnūqniŋ wāqiʿasi turur. Andaǧ riwāyat qilurlar kim, ḥażrat-i Nūḥ ʿalayhi ‘s-salāmniŋ waqtlarida ʿĀj ibn-i ʿAnūq dep bir ʿādī kimersä bar erdi. ʿAnūq degän ḥażrat-i Ādam ʿalayhi ‘s-salāmniŋ qizlari erdi. ʿĀj degän aniŋ oǧli erdi. Özi besyār uluǧ ʿādī erdi. Yul yürsä, bu ayaǧiniŋ ul ayaǧiniŋ arasi bir künčülük yol erdi. Ḫorāki jaŋgaldaqi alqat erdi. Yärdin yulup alǧaniča, aǧziǧa qatišičä, salip šümüp, mewäsi birlä yötär erdi. Daryādin uluǧ baliqlarni tutup alip, āftābǧa tutup, ṗišürüp, yär erdi. Balke ustiḫwānlari billä yötär erdi. The Eighth Story: The Story of ʿAj b. ʿAnuq. The story is told that, in the time of Nuḥ, there was a giant named ʿAj b. ʿAnuq. ʿAnuq was Adam’s daughter. ʿAj was her son. He was a very large giant. When he ran along the road, between this foot and that foot, there was a day’s travel. His food was the scrub of the wastelands. As he pulled them from the ground and stuck them in his mouth, he would suck on them, swallowing them together with their fruit. He would take great fish from the sea, hold them up to the sun, cook them, and eat them. He would even eat them with their skeletons. Passage Two Ḥikāyatdä andaǧ kältürüpdurlar kim, ʿĀj tūfānda halāk bolmadi. Ammā kāfir emäs erdi. Aniŋ öyi bāqī yoq erdi. Daryālar yaqasida jaŋgalda yürür erdi. Ṭūfān süyi aniŋ tiziǧa yätmädi. Yuqqari häm ötmädi. Ḫatunini yaman künlär erdi. Bir qizini alip, taǧqa čiqip, üstünidä kiši körmäs yärdä qoydi. Quš häm körmäs erdi. Bu qiz čoŋ boldi. Bir kün juftluqǧa mayl qilip erdi. Bu qiz qorqup, qabul qilmadi. Taŋlasi ʿĀj kelip čiqip kätti. Qiz taǧ quyriǧiqa 174 The Stories of the Prophets käldi. Bir yigitkä közi tüšti. Aŋa ʿāšiq boldi. Yigit häm körüp, ʿāšiqi šaydā boldi. Bir-birdä bolmaqǧa heč ḥiyla tapmadi. Bu yigit barip, bir mamaǧa ḥālini bayān qildi. Mama eyttike, “Yaǧačči qašiǧa barip, bir ṣandūq ettürüp, meniŋ qašimǧa alip keliŋ,” dedi. Ṣandūq ettürüp, mamaniŋ qašiǧa alip bardi. Bu yigitni ṣandūqǧa sulap, alip barip, ul taǧniŋ tüpidä qoyup, qašida olturdi. ʿĀj kelip idi. Mama yiǧlap eyttike, “Ay, oǧlum! Bu ṣandūqta kišiniŋ amānati bar erdi! Šuni sen saqlap bärsäŋ? Yänä kišigä iʿtimādim yoq,” dep erdi. ʿĀj alip barip, öydä qoydi. Här küni čiqip ketädur. Bu qiz ṣandūqniŋ aǧzini ačip, bu yigitni kördi. Yigit čiqarip, bir näččä kün aniŋ birlä ʿišrat qildi. Ba-yakbāra šubu ḥālda ʿĀj yätip käldi. Körär kim, bir kiši turadur. Ḫatun qorqup, rāstin eyta bärdi. Ul yigitni ṣandūqdin čiqarip, ḫatunini ul mamani yärgä andaǧ urdikim, pāra pāra boldi. It has come down to us in stories that ʿAj did not perish in the Flood. However, he was not a nonbeliever. He never had any house. He would go about alongside the rivers and in the wilder- ness. The waters of the Flood did not reach his knees, nor did they go above them. He would be very jealous about his wives. One of these girls he took and placed up on top of a mountain where no one could see, not even the birds. This girl grew up. One day, he wanted to couple with her. This girl was frightened, and she refused. The next morning ʿAj left. The girl came to the foot of the mountain. Her eye fell upon a young man. She fell in love with him. The young man saw her, too, and his passion was enflamed. They could find no way to be together. This young man went to an old woman and told her about his situation. The old woman said, “Go to the carpenter, and get a box made, then bring it back to me.” He had the box made, and then brought it back to the old man. She locked the young man in the box and took it to the bottom of the mountain, where she put it down and sat down beside it. ʿAj came. The old woman cried, “Oh, my boy! In this box is a thing that has been entrusted to me. Would you keep it for me? I can’t trust anybody else.” ʿAj took it and put it in his house. He would go out every day. This girl opened up the box and saw the young man. She let the young man out, and they spend a few days in each other’s company. Just as they were together in this manner, ʿAj returned. He would see that there was someone there. His wife was afraid, so she told the truth of it. He took that young man out of the box, and he hit the wife and the old woman against the ground so hard that they broke into little pieces. 16.9 Further Reading and Study The “stories of the prophets” have been studied extensively, since different versions of these stories are known all over the Muslim world. With specific reference to this lineage, Rabghūzī ’s Khwarezmian text is meticulously translated and annotated in H. E. Boeschoten and J. O’Kane, eds., Al-Rabghuzi’s the Stories of the Prophets : Qiṣaṣ al-anbiyā’: An Eastern Turkish Version (Leiden: Brill, 2015). However, the majority of manuscript texts that claim to be Rabghūzī ’s dif- fer from the Khwarezmian version in important ways. (Gunnar Jarring, “The Qisas ul-anbiya” in Acta Regiae Societatis Humaniorum Litterarum Lundensis 74 [1980], 15–68.) This Jarring article also includes a transliteration and translation of a large section of one of these texts. A facsimile is reproduced in Gunnar Jarring, Literary Texts from Kashgar: The Original Texts in Facsimile, Edited with a Preface (Lund: CWK Gleerup, 1982). This is an awful little story, but it certainly shows how the “stories of the prophets” over time grew to be more entertainment for their audiences than extensions of scripture. To get a sense of how this genre was read, see Gayane Karen Merguerian and Afsaneh Najmabadi, “Zulaykha and Yusuf: Whose ‘Best Story’?” in International Journal of Middle East Studies 29 (1997), 485–508. Then look into the many manuscripts of “stories of the prophets” in Chaghatay. These are sometimes bound as a single collection, or else included in other manuscripts. Appendix A Numbers The system of numbers in Chaghatay is fairly straightforward. The numbers 1–10 each have their own names. Then, to make “13,” for example, simply say “10, 3.” The multiples of 10, 20–90, each have their own names, but they work the same way: “47” is “4, 7.” After that, multiply 100s and 1,000s: “326” is “3, 100, 20, 6”—3 100, 20, and 6. Empty places are not marked: “8,904” is “8 1,000, 9 100, 4.” on bäš اون بش ١۵ bir 15 بر ١ 1 on altä اون التە ١۶ ikki 16 اىک ٢ 2 on yättä اون يتە ١٧ üč 17 اوج ٣ 3 on säkkiz اون سکز ١٨ tört 18 ت ورت ۴ 4 on toqquz اون توقوز ١٩ bäš 19 بش ۵ 5 / yigirmä يکرمە/ ٢٠ altä 20 التە ۶ 6 yigirmi يکرىم ottuz اوتوز ٣٠ yättä/yätti 30 يتە/ تي� ٧ 7 qirq يق�ق säkkiz 40 ۴٠ سکز ٨ 8 ällik اليک toqquz 50 ۵٠ توقوز ٩ 9 / altmiš التميش/ on 60 ۶٠ اون ١٠ 10 atmiš اتميش yätmiš يتميش ٧٠ on bir 70 اون بر ١١ 11 säksän سکسان ٨٠ on ikki 80 اون ايک ١٢ 12 toqsan توقسان ٩٠ on üč 90 اون اوج ١٣ 13 yüz يوز ١٠٠ on tört 100 اون ت ورت ١۴ 14 176 Appendix A ikki yüz ايک يوز ٢٠٠ 200 miŋ مينک ١٠٠٠ 1,000 ikki miŋ ايک مينک ٢٠٠٠ 2,000 tümän تمن ١٠٠٠٠ 10,000 läk لک ١٠٠٠٠٠ 100,000 kürür کرور ۵٠٠٠٠٠ 500,000 Persian Numbers You Are Likely to Encounter haft ھفت ٧ yak 7 يک ١ 1 hašt ھشت ٨ do 8 دو ٢ 2 ne نە ٩ se 9 سە ٣ 3 dah دە ١٠ čahār 10 چھار ۴ 4 ṣad صد ١٠٠ panj 100 پنج ۵ 5 hizār ھزار ١٠٠٠ šeš 1000 شش ۶ 6 Appendix B Common Units of Measurement Weights and measures could vary tremendously across Central Asia in time and in space. The same term might indicate two completely different weights or areas, depending on where and when it was recorded. The following table is therefore intended as a rough guide. It is based mainly on Raquette’s chart in his Grammar (Part 1, 35–36), Hōri Sunao, “18–20 Seiki Uiguru zoku no doryōkō ni tsuite” [“Concerning Uyghur Metrology in the 18–20 Centuries”] in Ōtemae jōshi daigaku ronshū 12 [October 1978], 57–67, and Zhang Shicai et al., eds., Weiwuer zu qiyue wenshu yizhu [Uyghur Contracts and Documents, Translated and Annotated] (Wulumuqi: Xinjiang daxue chubanshe, 2015), 24. Length/Distance Unit Equals in Local Units Known Rough Equivalencies ;yol 1 hour of trotting by horse; 7.5–8.05 km يول taš 25 تاش 9,113 paces; 4.5 miles ǧulač غالچ yol 360 يول gäz 1.67 m; 1 fathom گز ǧulač 3 غالچ ǧarič 1 ell or cubit غاريچ gäz 4 گز aršin 40 m; approximately 42.67 m ي نارش� tānāb 60 طاناب aršin 35–71 cm; 2.33 ft ي نارش� yol 4 km; 2 miles. The unit apparently comes يول potäy 10 پوىط from a Chinese term for “waystation,” and as such its length varies considerably depending on where one is. suŋ Chinese 尺子 chizi “foot,” approximately سونک čizä 10 چي ز�ە 32 cm puŋ Chinese 寸 cun “inch”; Chinese分 fen پونک suŋ 10 سونک 178 Appendix B Weight Unit Equals in Local Units Known Rough Equivalencies ğälbir 0.91 kg; 57.3 kg; 381.95 kg; 573.44 kg بغل� patman 8 پتمان (Kashgar ca. 1910); 580.61 kg; 5 石 dan 3 斗 dou čaräk 71.68 kg–72.58 kg; 6.625斗 dou چارک ǧälbir 8 بغل� čaksa; 6.72kg–9.027 kg چاکسە čaräk 4 چارک ;nimšäk نمشک 8 jiŋ جينک 16–10 nimšäk 2.24 kg نمشک čaksa چاکسە čaräk 16 چارک jiŋ 6.72 kg–8.96 kg جينک 16 čaksa; 2.27 kg چاکسە isčäk 4 اسچک jiŋ جينک 4 sär س čaksa 8 چاکسە sär 560 g–620 g; from Chinese 斤 jin س jiŋ 16 جينک mis̱ qāl 35 g–38.89 g مثقال sär س puŋ 3.5 g–3.89 g پونک mithqāl مثقال noḫud 0.35 g–0.39 g; from Chinese 分 fen نخود puŋ 2 پونک ”noḫud “the weight of a chick pea نخود qintār 48 kg–54.48 kg قنطار Key to Exercises Alphabet Exercise 1 Exercise 2 Exercise 3 .1 ات balā bu 1. .1 .2 بوا qut čaǧ 2. .2 .3 چاى pir qat 3. .3 .4 ايک kāšǧar top 4. .4 .5 موشوک ustun artuč ẓālim 5. .5 .6 غم ḫuqand čaǧatay 6. .6 .7 توال kitāb čiŋgis 7. .7 .8 طال qawm ḫan 8. .8 .9 بالالر kansu urfa 9. .9 .10 شانکيو lanju bäjin 10. .10 .11 کالمن bay rūḥ 11. .11 .12 بارادور bulbul qumul 12. .12 .13 بتخانە bawurči turfan 13. .13 .14 فوچتە maźkūra ürümči 14. .14 .15 ّرس ا م ḫutan ǧulja 15. .15 Chapter 1 Exercise 1 Muz sawuqdur. Qand širindur. Čay issiqdur. Göšt qizil emäsdur. Murč tatliqdur. Nan qim- mat emäsdur. Yaḫši čay qimmatdur. Dārū ärzan emäs. Čay wä šorpa issiqdur. Mewä wä muz aččiq ermäs. Yeŋi qetiq aq räŋdur. Qattiq göšt yaḫši emäs. Nan puldur. Yaḫšidur. Qetiq šorpa ermäsdur. Qizil čay wä mewä tatliqdur. Muz sawuqdur. Issiq emäs. Aš aqdur. Qizil emäs. Tuz qimmatdur. Ärzan emäs. Nan wä tuz dārū emäsdur. Ašdur. Yaḫši qetiq širin emäsdur. Aččiqdur. Ice is cold. Sugar is sweet. Tea is hot. Meat is not red. Pepper is tasty. Bread is not expen- sive. Good tea is expensive. Medicine is not cheap. Tea and soup are hot. Fruit and ice are not spicy. New (“fresh”) yogurt is white in color. Hard meat is not good. Bread is money. It is good. Yogurt is not soup. Red tea (=black tea) and fruit are tasty. Ice is cold. It is not hot. Food (=rice) is white. It is not red. Salt is expensive. It is not cheap. Bread and salt are not medicine. They are food. Good yogurt is not sweet. It is bitter/tart. 180 Key to Exercises Exercise 2 توز قيمتدور چاى تاتليقدور کوشت و نان ياخ ش ىسدور سوت آرزان ايماس موز اسيق ايماس ساوقدور قتق اچيقدور يخ شىس قتق يش�ين ايماسدور شورپا و مرچ يخ شىس دارودور Chapter 2 Exercise 1 Bir dost bar. Ul er kišidur. Bir kičik makiyān bar. Ḫorus čoŋdur. Bir maẓlūm kiši wä bir bala bar. Yeŋi šorpa yoqdur. Pul bardur. Bir kičik jānwar bar. Ul tišidur. Bu čoŋ jānwar bar. Ul erkäkdur. Bir yaḫši ādam bar. Ul ādam er kišidur. Räŋ qizildur. Mewä yoq. Öy aqdur. Šul öydä bir ādam wä bir maẓlūm kiši bar. Ušul maẓlūm kišidä bala yoq. Öydä issiq čay wä nan yoq. Šorpada murč göšt wä aš bar. Ušbu šorpa tatliqdur. Aččiq emäs. Šul göšt inäk emäs. Makiyāndur. Toḫta bu kitābda emäs. Toḫta ul kitābda bardur. Toḫtada maẓlūm kiši bar. Ušul maẓlūm kišidä bir bala bar. Šul balada ḫorus bar. Ḫorus öydä emäs. Ušbu yärdädur. Čoŋ öydä kitāb bar. Ul kitāb šul öydä emäsdur. Aq öydä ḫoraz wä makiyān bar. Kök čay yoq. Šorpada aš wä göšt bar. Süt šorpada emäs. Er kišidä čay wä nan yoq. Qand čayda. Čayda süt yoq. There is a friend. He is a man. There is a little hen. The rooster is big. There is a woman and a child. There is no new (“fresh”) soup. There is money. There is a small animal. It is female. This big animal is there. It is male. There is a good person. That person is a man. The color is red. There is no fruit. The house is white. In this house, there is a man and a woman. This woman has no child. There is no hot tea or bread in the house. In the soup, there is pepper, meat, and rice. This soup is tasty. It is not spicy. This meat is not cow. It is chicken. Tokhta is not in this book. Tokhta is in that book. Tokhta has a wife. This woman does not have a child. This child has a rooster. The rooster is not in the house. It is right here. In the big house there is a book. This book is not in a house. In the white house there is a rooster and a hen. There is not green tea. There is rice and meat in the soup. Milk is not in the soup. The man has no tea or bread. Sugar is in the tea. There is no milk in the tea. Exercise 2 اق اويدە کچيک بال بار شول کچيک بالدە ق را مکيان بار شول بال بو يردە ايماسدور بو ي زق�يل چاىدا قند يوق اوشبو ک وک چايدە سوت يوق ک وک چاى تاتليقدور بو شورپادا کوشت توز و اش بار تاتليقدور توختە اول يردە ايماس بو يردەدور اويدە بر مظلوم ک شىس بار مظلوم ک شىسدە ايرکک بار اير و مظلومدە کچيک بال بار Chapter 3 آدم آط ن� سويادور | بال توطيغە اوت برادور | بايدا ُپل بار | باى آطالرغە بوغاز برادور | بال ايشاککا اوت برادور | م وزايغە سوت برادورالر | ايتالردە نان باردور | اق قوىالر بار | اوىالر بار | بر مظلوم ک شىس سوت ن� بالغە بردى | سوتدە نان يوقدور | آطالردە بوغاز يوقدور | بال آطغە سو برادور | توىط اول يردە اولتورادور | توىط اوشول يردين کالدور | قوي ن� بزاردين االدور| شول قويغە اوت برادور | شول قوي ن� سويادور | قوىنينک تکوش� تاتليقدور | تکوش� ي زق�يلدور | تکوش� اشدە | اشدا توز ميوە و قوى تکوش� بار | يخ شىس اشدور | اول اشدە قوى تکوش� يوق Key to Exercises 181 | يخ شىس ايماسدور | کولدا سو يوق | بزاردين سو االدور | سودين ايچادور | بالدە سو يوق | بالنينک الديدا سو ايچادور | بالنينک قوزىىس يوقدور | آطنينک تپو� کسلدور | اويدە دارو بار | کول کچيک ايماسدور | جونک اويدە اوتون يوق | قوىنينک رن ک اق دور | بو آدمنينک ق را يقو� چونکدور | قوزيغە سوت برادورالر| کچيک کولدە سو بار | کولنينک يسو� ساوقدور | اويدە اوتون يوق | اوتون ايسيقدور | ايشاککە اوت بار | ايتالرغە نان يوق | کچيک اوى الديدا يخ شىس آطالر بار | اول يول تاردور | دروازە الديدە بال ايشاککە اوت برادور | ق را دارو کولدە بار | يمان بپيغم� يوق | کولنينک يسو� يش�يندور | روسيەدا يمان آدمالر بار | يخ شىس ايماسدورالر | چونک باىالر يمان ايماسدور | اول کولدين سو برادورالر | ق را سودور | بو يولالردە اوتون يوق | کسل ک شىس ق را سو ن� ايچادورالر | باىالر يخ شىس بالالرغە اوتون برادورالر| روسيەنينک يوىل تار | باىالر شول يولالردا | باىالر شول يولالردين کالدور | باىالر ک شىسدين ُپل االدور | اوشول باىالر مظلوم ک ش ىسالر ن� االدور | قوىالر و آطالر ن� سويادور | پادشاەىس يمان | ايماسدور | يخ شىسدور | بو يردە بالالر يخ شىس | قوزى ايشاک اينک و آطالريغە بوغاز برادور شول جانورالر يخ شىس سو ايچادور | روسيەدە يخ شىس ايماس | يماندور | روسيەدە باىالر ايتدور| اوشبو بالنينک کسىل بار | کسىل يماندور | بو يردە ک ش ىسالر کسل بالغە اش نان و ّايسيق چاى برادور ت ز | بالنينک چ يا�دە قند و سوت بار | ايچادور | بالغا شوربا برادور | شوربادە قوى کوش� و يق�يل ن مرچ بار | ي زق�يل مرچ� مظلوم ک شىس بزاردين االدور | عربستاندين کالدور| Ādam atni soyadur. Bala tutiǧa ot berädur. Bayda pul bar. Bay atlarǧa boǧaz berädur. Bala išäkkä ot berädur. Mozayǧa süt berädurlar. Itlärdä nan bardur. Aq qoylar bar. Öylär bar. Bir maẓlūm kiši sütni balaǧa bärdi. Sütdä nan yoqdur. Atlarda boǧaz yoqdur. Bala atǧa su berädur. Tuti ul yärdä olturadur. Tuti ušul yärdin kelädur. Qoyni bazārdin aladur. Šul qoyǧa ot berädur. Šul qoyni soyadur. Qoyniŋ göšti tatliqdur. Göšti qizildur. Göšti ašda. Ašda tuz mewä wä qoy göšti bar. Yaḫši ašdur. Ul ašda qoy göšti yoq. Yaḫši emäsdur. Köldä su yoq. Bazārdin su aladur. Sudin ičädur. Balada su yoq. Balaniŋ aldida su ičädur. Balaniŋ qozisi yoqdur. Atniŋ puti kesäldur. Öydä dārū bar. Köl kičik emäsdur. Čoŋ öydä otun yoq. Qoyniŋ räŋi aqdur. Bu ādamniŋ qara qoyi čoŋdur. Qoziǧa sür berädurlar. Kičik köldä su bar. Kölniŋ süyi sawuqdur. Öydä otun yoq. Otun issiqdur. Išäkkä ot bar. Itlarǧa nan yoq. Kičik öy aldida yaḫši atlar bar. Ul yol tardur. Darwāza aldida bala išäkkä ot berädur. Qara dārū köldä bar. Yaman payǧambar yoq. Kölniŋ süyi širindur. Rosiyada yaman ādamlar bar. Yaḫši emäsdurlar. Čoŋ baylar yaman emäsdur. Ul köldin su berädurlar. Qara sudur. Bu yollarda otun yoq. Kesäl kiši qara suni ičädurlar. Baylar yaḫši balalarǧa orun berädurlar. Rosiyaniŋ yoli tar. Baylar šul yollarda. Baylar šul yollardin kelädur. Baylar kišidin pul ala- dur. Ušul baylar maẓlūm kišilärni aladur. Qoylar wä atlarni soyadur. Pādišāhsi yaman emäsdur. Yaḫšidur. Bu yärdä balalar yaḫši. Qozi, išäk, inäk, wä atlariǧa boǧaz berädur. Šul jānwarlar yaḫši su ičädur. Rosiyada yaḫši emäs. Yamandur. Rosiyada baylar itdur. Ušbu balaniŋ kesäli bar. Kesäli yamandur. Bu yärdä kišilär kesäl balaǧa aš, nan, wä issiq čay berädur. Balaniŋ čayida qand wä süt bar. Ičädur. Balaǧa šorpa berädur. Šorpada qoy göšti wä qizil murč bar. Qizil murčni maẓlūm kiši bazārdin aladur. ʿArabistāndin kelädur. A person slaughters a horse. A child gives grass to a pony. The rich man has money. The rich man gives his horses fodder. The child gives a donkey grass. He gives the calf milk. The dogs 182 Key to Exercises have bread. There are white sheep. There are houses. A woman gave the milk to a child. There is no bread in the milk. The horses have no feed. The child gives water to the horse. The pony sits there. The pony comes from this place here. She gets the sheep from the market. One gives grass to this sheep. One slaughters this sheep. The sheep’s meat is tasty. Its meat is red. Its meat is in the food. There is salt, fruit, and mutton in the food. It is good food. There is no mutton in that food. It is not good. There is no water in the lake. He gets water from the market. She drinks some of the water. The child has no water. They drink water in front of the child. The child has no lamb. The horse’s leg is sick. There is medicine in the house. The lake is not small. There is firewood in the big house. The sheep’s color is white. This person’s black sheep is large. They give milk to the lamb. There is water in the little lake. The lake’s water is cold. There is no firewood in the house. The firewood is hot. There is grass for the donkey. There is no bread for the dogs. There are good horses in front of the little house. That road is narrow. In front of the gate, a child gives grass to the donkey. There is black medicine in the lake. There is no bad prophet. The lake’s water is sweet. There are bad people in Russia. They are not good. The big rich men are not bad. They give water from that lake. It is black water. There is no firewood on these roads. Sick people drink the black water. Rich people give firewood to good children. The road to Russia is narrow. The rich men are on these roads. The rich men come from these roads. The rich men take money from people. These rich men here take the women. They slaughter the sheep and horses. Their king is not bad. He is good. Here children are good. They give fodder to their lambs, donkeys, cows, and horses. These animals drink good water. It is not good in Russia. It is bad. In Russia, the rich people are dogs. This child here has an illness. Her illness is bad. Here people give food, bread, and hot tea to sick children. There is sugar and milk in the child’s tea. She drinks. They give soup to the child. There is mutton and red pepper in the soup. A woman gets the red pepper from the market. It comes from Arabia. Chapter 4 بالنينک اتاىس باىمو | بالنينک اتاىس باى ايماسدور | بالنينک اناىس کسلمو | بالنينک اناىس کسلدور | اوغول بال چونکمو | اوغول بال جونک ايماسدور | آدمنينک اىط اقمو | آدمنينک اىط اق ايماس | باىنينک ي زق�ى کچيکمو | قوزىالرى کچيکمو | بالالرى بارمو | بالالرى يوق | کولدە بليق بارمو | کولدە بليق بار | باغقە سو کالدور | بالالر کالدورمو | ي زق� بالالر و اوغول ز ن بالالر کالدور | يق� بالغە پل برادورالر | آدم اوچ قوى� سويادورمو | بالنينک يموزا� اويدين کالدور | باغدە ايک چونک کول بار | يش�ين ميوە بار | بالالرنينک اتاىس باىمو | اول آدم باىدور | ايک غ با� بار | اناىس کاشغردين کالدور | اوچ اوغىل ق را دروازەدە | ي زق�ى چونک باغدين کالدورمو | اول باىنينک کونکىل قرادور | اق ايماسدور| يا خدا | سن دونيا پادشاەىسدورسن | ايک دنيادە پادشاەدورسن| اى پادشاە | ي زس� کاشغر اتاىس ي زدورس� | ي زس�دە ايک باغ بار | بر باغ کوچادە | بر باغ کاشغردەدور | کاشغرنينک باغيدە چونک کول بار ايماسمو | يا کوچا باغيدە اوچ يخ شىس آط بار ايماسمو | من پادشاەدورمن | بايدورمن | باغ بار | کول يا آط يوق| Key to Exercises 183 اوشبو ي زق� بالالر توختەنينک ي زق�الرىدورالر | شول ي زق� بالالر چونک ايماس | کچيکدورالر | اتا و اناالرى يخ شىس ک شىسدورالر | کونکلالرى اقدور | اوالر بو يردە ايماس | کوچادەدور | توختەنينک اوغىل بار | شو اوغول بال اوى الديدە اولتورادور | شو اوغول بالدە کتاب بار | بزاردين اتاىس ن اوشول کتاب� االدور | اوغىل اوشول نکتاب� ي زق�الرغە برادور | اناىس قوى سويادور | بالالريغە قوى تکوش� ن� برادور | اويدە يا باغدە چاى ايچادورالر| من توختەدورمن | من کوچادە مالدورمن | يا خدا | بو دنيادە يخ شىس خواجە بارمو | يا خدا | بو دنيادە کونکىل اق پادشاە بارمو | کاشغردە کونکىل ق را ايک خواجە باردور | روسيەدە کونکىل ق را بر پادشاە باردور| ايک قوى بار | بر قوى کچيک اق قوىدور | بر قوى چونک ق را قوىدور | مالالر کول الديدە اولتورادورمو | شول يردە اولتورادور | اى مالالر | ي زس�الر بو دنيادە چونک بليق | من کچيک بليقدورمن | چونک بليقالر کچيک بليقالرغە اش برادورمو | چونک يا کچيک سو ايچادور | آدمالر | چونک قوى نالر� سويادورمو | آدمالر چونک قوى نالر� سويادور | کچيک قوزى نالر� سويادور چونکغە و کچيککە بوغاز برادور | کچيکنينک کونکىل اقدور | چونکنينک کونکىل قرادور| من بو کولالردين باليق االمن | باليقالر کچيک ايماس | چونکدور | خواجەالرنينک باغالريدە اطالر و موزاىالرغە اوت و بوغاز بار | اول خواجە جانورالريغە يخ شىس اوت برادور | مالالر کونکىل اقدور | من ي زق� بال ايماسمن | ي زس� اوغول ي زبالموس� | اوغول بال ايماسمن | کچيک توىطدورمن يمان ايماس ي زس�الر | يخ شىس | Balaniŋ atasi baymu? Balaniŋ atasi bay emäsdur. Balaniŋ anasi kesälmu? Balaniŋ anasi kesäldur. Oǧul bala čoŋmu? Oǧul bala čoŋ emäsdur. Ādamniŋ ati aqmu? Ādamniŋ ati aq emäs. Bayniŋ qizi kičikmu? Qozilari kičikmu? Balalari barmu? Balalari yoq. Köldä baliq barmu? Köldä baliq bar. Bāǧqa su kelädur. Balalar kelädurmu? Qiz balalar wä oǧul balalar kelädur. Qiz balaǧa pul berädurlar. Ādam üč qoyni soyadurmu? Balaniŋ mozayi öydin kelädur. Bāǧda ikki čoŋ köl bar. Širin mewä bar. Balalarniŋ atasi baymu? Ul ādam baydur. Ikki bāǧi bar. Anasi Kašǧardin kelädur. Üč oǧli qara darwāzada. Qizi čoŋ bāǧdin kelädurmu? Ul bayniŋ köŋli qara- dur. Aq emäsdur. Yā Ḫudā! Sän dunyā pādišāhsidursän. Ikki dunyāda pādišāhdursän. Ay pādišāh! Siz Kašǧar atasidursän. Sizdä ikki bāǧ bar. Bir bāǧ Kučada. Bir bāǧ Kašǧardadur. Kašǧarniŋ bāǧida čoŋ köl bar emäsmu? Yā Kuča bāǧida üč yaḫši aṭ bar emäsmu? Män pādišāhdurmän. Baydurmän. Bāǧ bar. Köl yā aṭyoq. Ušbu qiz balalar Toḫtaniŋ qizlaridurlar. Šul qiz balalar čoŋ emäs. Kičikdurlar. Ata wä analari yaḫši kišidurlar. Köŋülläri aqdur. Ular bu yärdä emäs. Kučadadur. Toḫtaniŋ oǧli bar. Šu oǧul bala öy aldida olturadur. Šu oǧul balada kitāb bar. Bazārdin atasi ušul kitābni aladur. Oǧli ušul qizlarǧa berädur. Anasi qoy soyadur. Balalariǧa qoy göšti berädur. Öydä yā bāǧda čay ičädur. Män Toḫtadurmän. Män Kučada mullādurmän. Yā Ḫudā! Bu dunyāda yaḫši ḫwāja barmu? Yā Ḫudā! Bu dunyāda köŋli aq pādišāh barmu? Kašǧarda köŋli qara ikki ḫwāja bardur. Rosiyada köŋli qara bir pādišāh bardur. Ikki qoy bar. Bir qoy kičik aq qoydur. Bir qoy čoŋ qara qoydur. Mullālar köl aldida oltura- durmu? Šul yärdä olturadur. Ay, mullālar! Sizlär bu dunyāda čoŋ baliq. Män kičik baliqdurmän. Čoŋ baliqlar kičik baliqlarǧa aš berädurmu? Čoŋ yā kičik su ičädur. Ādamlar čoŋ qoylarni 184 Key to Exercises soyadurmu? Ādam čoŋ qoylarni soyadur. Kičik qozilarni soyadur. Čoŋǧa wä kičikkä boǧaz berädur. Kičikniŋ köŋli aqdur. Čoŋniŋ köŋli qaradur. Män bu köllärdin baliq alamän. Baliqlar kičik emäs. Čoŋdur. Ḫwājalarniŋ bāǧlarida atlar wä mozaylarǧa ot wä boǧaz bar. Ul ḫwāja jānwarlariǧa yaḫši ot berädur. Mullālar köŋli aqdur. Män qiz bala emäsmän. Siz oǧul balamusiz? Oǧul bala emäsmän. Kičik tutidurmän. Yaman emässizlär. Yaḫši. Is the child’s father rich? The child’s father is not rich. Is the child’s mother sick? The child’s mother is sick. Is the boy big? The boy is not big. Is the man’s horse white? The man’s horse is not white. Is the rich man’s daughter small? Are his lambs small? Does he have children? He has no children. Are there fish in the lake? There are fish in the lake. Water comes to the orchard. Are the children coming? Girls and boys come. They give money to the girls. Does this man slaughter the three sheep? The child’s calf comes from the house. There are two big lakes in the orchard. There are sweet fruit. Is the child’s father rich? That man is rich. He has two orchards. His mother comes from Kashgar. Her three children are at the black gate. Is her daughter com- ing from the big orchard? That rich man is mean. He is not kind. Oh, God! You are the king of the world. You are the king of the two worlds. Oh, king! You are the father of Kashgar. You have two orchards. One orchard is in Kucha. One orchard is in Kashgar. Is there not a big lake in the orchard in Kashgar? Or are there not three fine horses in the orchard in Kucha? I am a king. I am rich. I have orchard. I have no lakes nor horses. These girls are Tokhta’s daughters. These girls are not big/grown up. They are small/young. Their mother and father are good people. They are kind. They are not here. They are in Kucha. Tokhta has a son. This boy sits in front of the house. This boy has a book. His father gets this book from the market. His son gives it to these girls. His mother slaughters a sheep. She gives mutton to the children. They drink tea in the house or in the orchard. I am Tokhta. I am a mullah in Kucha. Oh, God! Is there any good khwaja in this world? Oh, God! Is there any kind king in this world? In Kashgar, there are two mean khwajas. In Russia, there is a mean king. There are two sheep. One sheep is a little, white sheep. One sheep is a big, black sheep. Do the mullahs sit in front of the lake? They sit here. Oh, mullah! You are big fish in this world. I am a small fish. Do the big fish give food to the little fish? Big or small, they drink water. Do people slaughter the big sheep? People slaughter the big sheep. They slaughter the little lambs. They give fodder to the big and small. The small are kind. The big are mean. I get fish from these ponds. The fish are not small. They are big. There is grass and fodder for the horses and calves in the khwajas’ orchards. That khwaja gives his animals good grass. The mullahs are kind. I am not a girl. Are you a boy? I am not a boy. I am a little pony. You are not bad. You are good. Chapter 5 Exercise 1 Is there a well in the orchard? There is no well in the orchard. There are trees in the orchard. There are also many wells. Are there white rocks on this mountain? The rocks of this mountain are not white, but black. Does the rich man have a son? He has no son, but he has a daughter. Is the ocean’s water salty? The ocean’s water is very salty! Is the landlord bad? The landlord is a very good person. Is the landlord around? The landlord is standing in front of the high wall. Is there a patch of land in front of the city wall? There is a broad patch of land in front of the city wall. Key to Exercises 185 Is there someone on the roof? The woman’s husband is standing. Her child is also standing. Her mother is not standing there. She is standing in front of the gate in the city wall. The woman does not climb the city wall, but this woman wants to very much. She also writes a letter to the khwajas of Kashgar, but the khwajas do not see it. Oh, mullah! Do you see? We are seeking a good king. This king is a friend to his people and is kind, as well. This king’s wall is not high, but his lands are broad. Are you this king? This king’s well is deep. He gives water to horses and food to people. He does not take much money from people. Oh, mullah! You are not a good king. Tokhta Khwaja is in China. We will write a letter to this khwaja. Will he come from China? Or not? He will come, and his friends will, too. That great khwaja desires Kashgar. We will give the khwaja Kashgar and Kashgar’s country. You will go to Khotan, and you will stay there. But Khotan’s road is not long. But the desert is broad, and its stones are many. Will you come from Khotan? I will not come. Will you stay in Khotan? I will not stay in Khotan. I will go to China, too. Will you come from Kucha? Not from Kucha, nor from Khotan will we come, but we will come from Arabia and go to China. We will get ponies and horses from the markets of Arabia. The Chinese desire them very much. We will see much money in China. What are you doing in this place? We are getting stones from this place. The Chinese want stones from Khotan. What stones do they want? In the river, in deep water, there are round stones. The stones are white and green. There are big stones and little ones, too. Exercise 2 ت من نخ�غە بارامن ي زس� کاشغرغە ي زباراس� سن کوچاغە باراسن اول خطاىغە بارادور ت ي زب� اوروسيەدين ي زکالم� ي زس�الر کوچادين ي زکالس�الر اوالر نخ�دين کالدور ت من خط يازامنمو سفيلغە چ ي زقاس�مو سن نخ�دين کالسنمو اينک بوغاز خواەاليدورمو ي زب� کولدين سو ي زايچام�مو ي زس�الر دارو ي زايچاس�الرمو اطالر سو ايچادورمو من بزاردين نمە االمن ي زس� خطاىدا نمە ي زقيالس� او بو کتابدا نمە کورادور ي زب� عربستاندين نمە اط االمي ز� ي زس�الر پادشاەدين نمە ي زخواەاليس�الر اوالر مالغە نمە برادورالر ن او سو ايچمايدورمو ي زب� کوچادين ي زکلمايم�مو ي زس� کاشغر� توال خواەالم ي زايس�مو Chapter 6 Exercise 1 Our parents are dead, but our grandfather is alive. Did your horse eat some of our wheat straw? My horse ate some of your wheat straw. Did you use my tools? We used one of your tools. What did you say? “Get back to your own work. I, too, will get back to my own work,” I said. Did my son stay at your house? No, your son did not stay at our house. Is there someone in your house? Baqi Akhund is staying at our house. Is our king an old person? Your king is a young man, not old. What happened to your eye? The weather is cold. Many tears flow from my eyes. I gave your children tea and sugar. Do you have your own beast of burden? I have a donkey of my own, and a horse. Is your child bald? No, he is not bald. Khuma Khan is a good woman. Her hair is very long, too, but the man she is married to is bald. They have a young child. “My father!” he said. His father said to his child, “My child, what do you want?” “I want bread and sugar!” his child said. The father gave the child bread. He did not give him sugar. His mother said, “We are not giving you sugar. We have no sugar.” Khuma Khan has a daughter, too. Her daughter is not married, but she has a child. There are 186 Key to Exercises many bad women in Kashgar. Her grandfather is Chinese. He came from Lanzhou. Khuma Khan’s grandfather saw her mother. “Are you married?” he said. “No, I am not married,” she said. The two people ate bread. They did not eat meat. That man is Tokhta Bay. He has two sons. One of his sons is Rozi Akhund. Rozi Akhund said to his father Tokhta Bay, “I want a wife.” Tokhta Bay said to his son, “My child wants a wife. We will search for a wife.” They went to the market. Tokhta Bay sought a wife for his son. Rozi Akhund’s eyes saw Khuma Khan. He said to her father, “I want this girl. She will be my wife.” Tokhta Bay said to this woman, “Are you married?” Khuma Khan said, “No, I am not married. I am young.” Tokhta Bay said, “Your eyes are big, your hair long, too. Will you marry my son?” “No, I will not marry,” she said. But Tokhta Bay sought out Khuma Khan’s parents. Her father was old, and her mother, too. He gave them much money. They said to their daughter, “You will marry this boy. His father gave us money.” But tears flowed from Khuma Khan’s eyes. She would not eat. Where did Niyaz Bibi and Baqi Akhund go? Not to Kucha—they went to Kashgar. They took their horses and much wheat straw thither. The waters of the Kashgar River flow there. Aren’t they old? They are old. But their children are very young. Are their daughters married? One of their daughter is married. One is not. She is young. But what does her father Baqi Akhund do in Kashgar? Baqi Akhund slaughtered sheep and cows here. Did his son Rozi Akhund do this work, too? He did this work. He has many tools. Did Niyaz Bibi come from Kashgar, too? She came not from Kashgar, but from Kucha. But she has friends in Kashgar. These friends wrote letters to Niyaz Bibi and Baqi Akhund. Exercise 2 ت ن ن نياز ب �ب� خ�کە باردى او چولدە توردى من کاشغرغە بارديم اول يردە بالىس� کوردوم روزى اخوند ق ق با� باىنينک اوغىلدور روزى اخوند بر ايال توال خواەالدى با� باى اوغول بالسيغە بر ايال ايستادى او بر مظلومغە سن ايرکە تککانمو ديدى نمە ي زديدينک� من اوز ي زايسينک�کە بارينک ديديم خما خاننينک ايرى توال يخ شىس آدم ايماسدور ايرىنينک با شىس تازدور خما خان و ايرى سفيلغە چ تق� اوالر اول يردين نپادشاە� کوردىالر خما خاننينک ايرى من هم پادشاە بوالمن ديدى خما خان ايريغە ن ّ نمە پادشاە بوالس ي ز� تاز پادشاەمو ديدى ايرى پادشاە� کورمادينکمو پادشاە توال ياشدور اما فقرادين ُپل الدى فقراالرغە اش برمادى خما خان پادشاەنينک کونکىل قرادور ّاما فقراغە توز بردى ديدى ايرى بردىمو من هم فقراالرغە توز برامن ّاما اوالرغە اش هم برامن Chaghatay-English Glossary This glossary includes all of the vocabulary from the preceding chapters, as well as a number of other words you are likely to encounter. It follows the alphabetical order common to Arabo- Persian writing: ا ب پ ت ث ج چ ح خ د ذ ر ز س ش ص ض ض ط ظ ع غ ف ق ک گ ل م ن ە و ي Parts of speech are abbreviated as such: N. noun, V. verb, Adj. adjective, Adv. adverb, PN. proper noun, Postposition, Conj. conjugation, Pro. pronoun. alef ا Chaghatay Transliteration Definition Chapter al- V. to take, to get 3 ال- abā wa ajdād N. ancestors 12 ابا و اجداد ābād Adj. inhabited, cultivated آباد ibtidā N. beginning 12 ابتدا Ibrāhī m PN. Ibrahim ابراھيم ābrō N. reputation; dignity آبرو ibrī q N. ewer, jug 13 ابريق ibn “son of,” usually abbreviated as “b.” in 7 ابن English translation Abū ‘l-Ǧāzī PN. Abu ‘l-Ghazi 12 ابو الغازى Abū Qubays PN. Abu Qubays 14 ابو قبيس apar- V. to carry away اپار- ät N. flesh, meat ات at N. name; horse 12 آت at- V. to shoot 8 آت- ata N. father 4 اتا 188 Chaghatay-English Glossary Chaghatay Transliteration Definition Chapter ata-ana N. parents 6 اتا انا ātešdān N. brazier 10 آتشدان ittifāq N. unity 13 اتفاق atlan- V. to ride on horseback 12 آتالن- ijāra N. renting 7 اجارە ač Adj. hungry اچ ač- V. to open 11 اچ- aččiq Adj. bitter, spicy 1 اچیق ac- “to open”) 11 اچ- ačil- V. to bloom (passive of اچيل- ḥadī s̱ ) 11 خديث aḥādī s̱ N. sayings (Arabic plural of احاديث iḥtiyāt N. caution احتياط iḥsān N. benevolent deed 14 احسان Aḥmat Ḫan PN. man’s name, Aḥmad Khan 9 احمت خان Aḥmad PN. man’s name, Aḥmad 7 احمد ḥāl) 14 حال aḥwāl N. situation (Arabic plural of احوال ḫabar) 13 بخ� aḫbār N. news (Arabic plural of اخبار iḫtilāf N. disagreement 13 اختالف iḫtiyār N. choice 15 اختيار aḫir N. end اخر 9 آخوند āḫūn variant of āḫūnd آخون āḫūnd N. “Mr.” 6 اخوند ādam N. man, person; PN. Adam, the first man 2, 16 آدم aźān N. the call to prayer 15 اذان ara N. space between, among 11 آ را ara) 11 آ را arasida Postposition. among (see آراسيدە aralaš- V. to become mixed اراالش- aralaštur- V. to mix اراالشتور- ārām N. rest آرام Chaghatay-English Glossary 189 Chaghatay Transliteration Definition Chapter arpa N. barley ارپا art- V. to load ا رت- din- -دين ارتوق) artuq Adj. excessive; more ارتوق artuq “more than X”) ertä N. the next day, tomorrow 8 ارتە ertägän N. morning ارتەگان Ardawī l place name, Erdabil in modern Kurdistan 15 اردويل ärzan Adj. cheap 1 ارزان arzū N. wish, desire ارزو aršin N. a unit of length ي نارش� arqa N. back 8 آرقە arg N. citadel 11 ا رگ rūḥ) 13 روح arwāḥ N. spirits (Arabic plural of ارواح ”.āri “Yes آرى eriq N. irrigation ditch, channel 7 اريق arra N. saw ّارە az Adj. few از az barā-ye (Persian) “for the purpose of” 10 از براى aźān 15 اذان azān see ازان as- V. to hang اس- asān Adj. easy 10 اسان asbāb N. tool 6 اسباب asta Adj. slow استا istirāḥat N. resting place 11 تاس�احت isčäk N. a unit of weight اسچک Isḥāq PN. man’s name, Ishaq اسحاق Asrāfī l PN. the archangel Raphael 10 اسافیل (Iskandar PN. man’s name, Iskandar (Alexander اسکندر äski Adj. evil اسک 190 Chaghatay-English Glossary Chaghatay Transliteration Definition Chapter isim > ismi) 14 اسم < اسىم) isim N. name اسم āsmān N. sky 12 آسمان asī r N. prisoner 8 ياس� aš N. rice 1 اش išit- V. to hear 12 اشت- ištihā N. wish, desire 14 اشتها siʿr) 12 شعر ašʿār N. poems (Arabic, plural of اشعار ašk N. tear, teardrop 15 اشک āškārā Adj. open, public, exposed, apparent آشکارا iškana N. soup, stew 11 اشکنە ašliǧ N. foodstuffs 11 اشليغ 13 صاحب aṣḥāb N. companions (Arabic plural of اصحاب ṣāḥib “companion; master”) ً aṣlan Adv. originally; never, not at all (with 11 اصال negative verbs) at 3 آت at see آط 14 (اتليق atliǧ Adj. named (variant of اطلغ iʿtibār N. the thing on which a matter depends 15 اعتبار iʿtimēd (iʿtimād) N. trust, confidence 16 اعتميد) )اعتماد aǧačä N. wife اغاچە aǧri- V. to feel pain اغرى- aǧriq N. pain, illness; a sick person اغريق aǧir Adj. heavy ياغ� aǧiz, aǧzi) 16 ي زآغ�، آغزى) aǧiz N. mouth ي زآغ� āftāb N. sun 16 آفتاب afrōḫta Adj. bright, as though burning (Persian, 15 ت افروختە (”afrōḫtan “to burn نافروخ� participle of Afsūs PN. the city of Ephesus 13 افسوس afżal Adj. best, choicest افضل Chaghatay-English Glossary 191 Chaghatay Transliteration Definition Chapter äfändi title, mister 8 افندى aq Adj. white 1 اق aq- V. flow 6 اق- aqa N. elder brother 12 آقا aqar- V. to whiten اقار iqrār N. confession, declaration اقرار iqrār-i šarʿī N. legal declaration 7 اقرار ش�ع Aqsu PN. place name, Aqsu, city in the northern اقسو Tarim Basin iqlī m N. clime, region of the world according to 11 اقليم Ptolemy’s geography āgāh Adj. aware, vigilant اگاە ägär Conj. if 15 اگر ägärčä Adv. although 11 اگرچە ّ ”al-batta “of course,” “certainly البتە ilt-/elt- V. to transport; to take; to lead 13, 15 الت- iltifāt N. attention, kindness التفات altun N. gold 15 التون ”. . . al-ḥāṣil “in short الحاصل ald N. space in front 3 الد aldida “in front of” 3 الديدا aṣ-ṣalawāt “prayers are better than sleep” (Arabic, 15 الصلواە (الصلوات ḫayrun min properly ٌ an-nūm يخ� من النوم al-qiṣṣa “Back to our story”; “The long and short of 15 ّالقصە it is . . .” Allāh taʿālà “God the Highest” 10 ەللا تعاىل alma N. apple المە ilhām N. hope الهام ulūhiyyat N. divinity 13 الوھيت im- V. to suck ام- 192 Chaghatay-English Glossary Chaghatay Transliteration Definition Chapter ammā Conj. but 5 ّاما imām N. imam; leader of public worship امام Imām Jaʿfarī PN. colloquial name for Imām Jaʿfar 10 امام Ṣādiq al-Ṣādiq (702–765 CE), the Sixth Imam in Shiite tradition, also revered by Naqshbandi جعفرى Sufis. In Central Asia, much sacred صادق knowledge is attributed to him almost by default. amān Adj. healthy, peaceful, safe from harm امان imān N. faith 10 امان amānat N. an object held in trust for another 16 امانت person; deposit āmbāl N. Chinese official, amban آمبال amr N. order, command 13 امر amī r N. commander, emir 12 يام� ana N. mother 4 انا anar N. pomegranate انار intihā N. end 12 انتها 10 آنچنان see انجنان ānčunān anjir N. fig يانج� Injī l PN. Bible, New Testament 13 انجيل ānčunān Adv. such, so much 10 آنچنان ančä Adv. so much, that much, to that extent انچە andaq Adv. in that way 12 آنداق Andijān PN. Andijan, in present-day Uzbekistan 11 اندجان Andijānī Adj. from Andijan 11 اندج نا� andī ša N. worry 14 انديشە andin Conj. “and then” 9 اندين 8 (اول + دە ←) andä there آندە insān N. human being انسان inšaʾ̄ allāh “God willing” 15 انشاء ەللا Chaghatay-English Glossary 193 Chaghatay Transliteration Definition Chapter aŋačä Adv. until then; to that extent انکاچە āh N. sigh 15 آە āhista Adv. slowly آهستە ahangirlik N. blacksmithing 10 اهنگرليک aw N. hunt; hunting 11 آو āwāz N. sound, voice 15 آواز awbāš N. rabble, urchins 11 اوباش obdan Adj. good; Adv. well اوبدان ot N. grass, hay; fire 3, 8 اوت öt- V. pass, cross; to have been; to have come 9 اوت- to pass -öt اوت- ötä- see اوتا- اوتراسيدە) ottura N. space between things اوترا otturasida “between them”) otun N. firewood 3 اوتون üč Num. 3 4 اوچ uč- V. to fly اوچ- ucřa- V. to meet, to encounter 8 اوچرا- učur N. information اوچور učun Postposition. for, because of, on behalf of 7 اوچون oḫša- Adj. similar to 14 اوخشە oḫša- V. to resemble 14 اوخشە- ur- V. to strike, to hit 16 اور- urat- V. to halt اورات- uratur- V. to cause to halt 15 اوراتور- orda N. palace اوردا örgän- V. to study اورگان- örlä- V. to get up; to rise 15 ا ورال- Orus PN. Russia اوروس 194 Chaghatay-English Glossary Chaghatay Transliteration Definition Chapter uruš N. fight 8 اوروش uruš- V. to fight with one another 8 اوروش- uruǧ N. seed ا و ر وغ öz N. self 6 اوز uzat- V. to extend, to reach out اوزات- uzaq Adj. far off اوزاق Özbäk PN. Uzbek 8 اوزبک din özgä 11- -دين اوزگە) özgä Adj. apart from X اوزگە “apart from X”) üzüm N. grape 11 اوزوم uzun Adj. long 5 اوزون ös- V. to grow اوس- usta N. master اوستا ustiḫwan N. skeleton, bone 16 اوستخوان üstün N. area above; upper 16 اوستون Oš PN. Osh, city in present-day Kyrgyzstan 11 اوش (uššaq Adj. slim; small, little (as children are اوشاق ušbu Art. this 2 اوشبو awżāʿ N. manners, situations (Arabic plural of 13 اوضاع (wazʿ وضع oǧri N. thief اوغرى oǧlan N. son 12 اوغالن oǧurla- V. to steal اوغورال- oǧul N. son 4 اوغول oǧul bala N. boy 4 اوغول بال oq N. arrow, bullet, axle 5 اوق oqu- V. to read 14 اوقو- öksüz N. orphan 12 اوکسوز ögzä N. roof, ceiling 5 اوگزە Chaghatay-English Glossary 195 Chaghatay Transliteration Definition Chapter ul Art. that 2 اول awwal Adv. first, before, earlier ّاول öl- V. to die 9 اول- awla- V. to hunt 15 اوال- walad 12 ولد awlād N. descendants (Arabic plural of اوالد “son”) ulaǧ N. beast of burden ا والغ oltur- V. to sit 3 اولتور- öltür- V. kill 8 اولتور- awwalqi Adj. first; original, previous 14 قاول� ulū ‘l-ʿazm N. those possessing the power of decision 12 اولو العزم uluǧ Adj. great 11 اولوغ 11 (اولوغ uluq Adj. great (variant of اولوق ölük N. dead body, corpse; Adj. lifeless, dead اولوک awlà Adj. more important, taking precedence 15 ٰاوى (Arabic) ün N. sound 15 اون on atar N. ten-shooter pistol 8 اون آتار una- V. to agree, assent 10 اونا- oŋ Adj. right (direction) 15 اونک awī Adj. for hunting 11 اوى öy N. house, room 2 اوى oy- V. to dig out اوى- oyǧan- V. to wake up 13 اويغان- oyqu N. sleep 13 اويقو oyqula- V. to sleep 14 اويقوال- oyna- V. to play; to dance اوينا- oyu- V. to sleep 13 اويو- oyun N. game اويون 196 Chaghatay-English Glossary Chaghatay Transliteration Definition Chapter ay “Oh!” 4 اى ay N. month, moon (Turkic) 7 آى ay- V. to say, tell 10 آى- Ay Köl place name, “Moon Lake” 15 اى کول e-/er- V. to be 7 اى-/اير- ayaq “foot” 16 اياق ayaǧ see اياغ ayaq N. foot; bottom 11 اياق ayal N. wife 6 ايال ibar- V. to send 10 ايبار- it N. dog 3 ايت et- V. to do 8 ايت- eyt- V. to say, profess 7 ايت- ettür- V. to cause to make; to have something 16 ايتور- made ič N. inside, interior 11 ايچ ič- V. to drink 3 ايچ- ičrä Postposition. inside ايچرە iči N. inside 8 چاي� är/er N. husband 6 اير er (kiši) N. man, husband 2 ایر )ک شىس) ayra- V. to separate ايرا- Īrān PN. Iran 12 ايران ertä ارتە see ايرتە ersä Conj. thereupon 15 ايرسە erkäk Adj. male (person or animal) 2 ایرﮐﮏ ayr “loins, penis”) 14 اير >) ayrī Adj. of the loins ايرى ayri V. to separate 12 آيرى- istä- V. seek 5 ايستا- Chaghatay-English Glossary 197 Chaghatay Transliteration Definition Chapter issiq Adj. hot 1 ّایسیق iš N. work, deed, task 6 ايش išäk N. donkey 3 ايشاک išän- V. to believe ايشان- išlät- V. use 6 ایشالت- -isit اشت- see ايشيت- išik N. door 5 ايشيک ayiq N. bear آيق ikkäwlän N. “the two of (them/us/you)” 14 ايکوالن ikki Num. 2 4 ايک egiz Adj. tall, high 5 ي زايگ� igin N. trousers 14 ي نايگ� igä N. master, owner 5 ايگە el N. nation, people 11 ايل aylan- V. to turn into ايالن- ilči N. emissary 12 چايل� ilǧa- V. to select, sort, pick out ايلغا- .ilgäri Adv. before, formerly; Postposition./Adj ايلگارى in front Ili PN. place name, Ili, the region and valley ايىل in northern Xinjiang Ili ايىل Ilä see ايلە emäs V. “is/are not” 1 ایماس ī mān N. (the) faith 14 ايمان ämdi/emdi Adv. at last, finally, now 10 ايمدى imildaš N. milk brother ايملداش inäk N. cow 2 اينک ini N. younger brother ناي� aywān N. portico, porch, verandah 11 ايوان 198 Chaghatay-English Glossary b ب Chaghatay Transliteration Definition Chapter bāb N. chapter 12 باب baba N. grandfather, old man بابا bābida Postposition. concerning, literally “in the 13 بابيدا chapter of” batur N. hero, brave باتور bāj N. tax 15 باج baḫši N. shaman باخ شىس badam N. almond بادام bādiya N. wilderness 14 باديە bar V. “there is” 2 بار bar- V. go 5 بار- barčä Adj. all 12 بارچە barmaq N. finger بارماق bari N. all, the whole thing 15 بارى bariŋlar V. “Go!” (imperative) 6 بارینكالر bāzār N. marketplace, bazaar بازار bāzārī Adj. of the bazaar 11 بازارى bas- V. to cover, to press 15 باس- baš N. head; Adj. chief 6 باش bašqa Adj. other باشقە bašla- V. to lead, to guide 13 باشال- bašlat- V. to cause to guide 13 باشالت- bašliq Postposition. under the leadership of 9 باشليق bāṭil Adj. false, wrong باطل bāʿis̱ N. reason 15 باعث bāǧ N. garden 4 باغ baǧla- V. tie up 9 باغال- baq- V. to look; to take care of باق- Chaghatay-English Glossary 199 Chaghatay Transliteration Definition Chapter baqiš N. tent gear 15 باقش ق Bāqī PN. man’s name; N. remainder; Adj. eternal 6, 8 با� baldur Adv./Adj. early بالدور baliq/beliq N. fish 4 باليق bāŋ N. call, cry 15 بانک bāŋ-i namāz N. call to prayer 15 بانک نماز bā-wujūd kim Conj. although, despite the fact that 11 باوجود کيم bay N. wealthy person 3 باى baytal N. mare بايتال (but N. idol (< Buddha بت put-parast N. idol worshipper بتپرست but-ḫāna N. idol-temple بتخانە Bäjin PN. place name, Beijing; China proper ي نبج� Buḫārā PN. the city of Bukhara in modern-day 14 بخارا Uzbekistan baḫt N. fortune, prosperity بخت bad Adj. bad (Persian) 15 بد is the Arabic 14 افعال) bad-afʿāl Adj. bad in actions بدافعال (”fiʿl “action فعل plural of bad-kirdār N. an evildoer (bad in deed) 14 بدکردار badal N. price; a thing exchanged for another 7 بدل badal-i ijāra N. rent (money paid) 7 بدل اجارە badan N. body بدن bir Num. 1 2 بر bär-/ber- V. to give 3 بر- bir bir each other 15 بر بر bar-ḥaqq Adv. in truth بر حق bir näččä some 8 بر نچە bärabär Adj. equal برابر 200 Chaghatay-English Glossary Chaghatay Transliteration Definition Chapter barādar N. brother برادر Bara Kuh PN. Bara Kuh mountain 11 براکوە biräw N. one, someone براو Barbar PN. Berber 15 بربر bir-bir N. each other 16 بربر bir-birdä Adv. together 16 بربردە bardār suffix “-taking” 15 بردار barakat N. blessing برکت bazār N. market 3 بزار buzurgwār Adj. great; N. the great one 15 بزرگوار (often spelt in one of a number of variations, (buzrukwār بزروکوار .i.e besāṭ N. carpet بساط besyār Adv. Very 11 بسيار bäš atar N. five-shooter pistol 8 بش آتار bażāʿat N. worth 12 بضاعت biżżarūra Adv. out of necessity 13 ب ض�ورە baʿżī Adj. some 12 ضبع� buǧday N. wheat بغداى Baǧara PN. place name 7 بغرە bakāwul N. cook بکاول bäl N. midsection بل bala N. child 2 بال balā N. disaster 10 بال bala-barqa N. children 9 بال بارقە bälbaǧ N. belt, girdle بلباغ bulbul N. nightingale بلبل balke Adv. perhaps, even 16 بلکە buland Adj. tall 14 بلند Chaghatay-English Glossary 201 Chaghatay Transliteration Definition Chapter ba-naẓar-i “with patient observation” (ba- “with”; 14 بنظر ّتحمل taḥammul naẓar “observation, sight; eye”; taḥammul “patience”: “with the eye of patience”) binafša N. violet 11 بنفشە bahadur N. hero 12 بهادور bahār N. spring 11 بهار bihišt PN. Paradise 10 بهشت behišt PN. Paradise بھشت bu Art. this 2 بو burun Adv. before (in time); N. nose 11 بورون ق burunqi 12 بورون� burunǧi see بورون غىع burunqi Adj. previous, former 12 قبورون� börä N. wolf ب ورە boz Adj. grey بوز buz- V. to break بوز- buzuq Adj. broken, spoiled, corrupted بوزوق būstān N. oasis بوستان boš Adj. empty بوش böšük N. cradle بوشوک boǧaz N. fodder, corn 3 بوغاز buqa N. bull 2 بوقا bügün Adv. today بوگون bol- V. to become, be 6 بول- bula- V. to plunder, to rob بوال- bulaq N. spring, well بوالق Bulaq Beši PN. place name, “the head of the spring” 9 بوالق بي شىس bol- “to be”) 12 بول- boldur- V. to cause to be (from بولدور- Bolǧasun place name, Balasaghun, in modern- 15 بولغاسون باالساغون day Kyrgyzstan (normally Balasaǧun) 202 Chaghatay-English Glossary Chaghatay Transliteration Definition Chapter böläk Adj. other بولک boyun N. neck بويون boyunčä Postposition. while 9 بويونچە bibi N. “Mrs.,” “Madame” 6 ب�ب� bayābān N. wasteland 14 بيابان bayābān N. wilderness 13 بيابان bayān N. narrative, explanation 9 بيان bayt N. verse بيت bit- V. write 11 بيت- bēčāra Adj. poor, helpless, wretched بيچارە bē-ḥadd Adj./Adv. without limit, innumerable 11 بيحد bezgäk N. a disease, possibly an inflammation, 11 ي زب�گاک possibly malaria bösük بوشوک bešik see بيشيک ba-yakbāra Adv. together 16 بيکبارە beg N. lord بيگ bēgāna N. foreigner 14 بيگانە bil- V. to know بيل- etc.: 11 ,بيالن ,برلە bilä Postposition. same as بيال “with,” “by means of”; here, “through” bilän/birlä Postposition. with; Conj. and 7, 15 بيالن/برلە buyur- V. to order 8 بيور- p پ Chaghatay Transliteration Definition Chapter pādišāh N. king, ruler, emperor 3 پادشاە parčä N. piece, part پارچە pāra (measure word); N. piece 11 پارە pāra pāra Adj. broken into pieces 16 پارە پارە Chaghatay-English Glossary 203 Chaghatay Transliteration Definition Chapter palaw N. pilaf پاالو pālī z N. orchard, melon patch 11 ي زپال� pāy-taḫt N. capital city 11 پاىتخت Paynaṗ PN. place name, Paynap 8 پايناف -bit بيت- püt- see پت- pičaq N. knife پچاق puḫta Adj. firm; Adv. firmly پختە N. a spike affixed to the top of a low wall, 10 (برجن parčī n (here پرچ ي ن� as on the four corners of a rectangular brazier full of” + dard 15“ پر pur-dard Adj. painful (< pur پ رد رد (”pain“ د رد parda N. curtain پردە full of” + sāya 11“ پر pur-sāya Adj. shady (< pur پرسايە (”shade“ سايە parast Adj. worshipping (used as a suffix, e.g., 13 پرست (”butparast “idol-worshipper بتپرست parwā N. attentiveness; care 12 پروا päs Conj. consequently; then پس päst Adj. low 15 پست pešin N. noon ي نپش� pul N. money 1 ُپل polat N. steel پالت paluk N. a smith’s hammer 10 پلوک panāh N. shelter, refuge, protection پناە panjšanba Thursday پنجشنبە pahliwān N. hero پهلوان put N. foot, leg پوت püt- V. to finish پوت- potäy N. a unit of distance پوىط 204 Chaghatay-English Glossary Chaghatay Transliteration Definition Chapter puŋ N. a small unit of weight پونک piyaz N. onion پياز paydā bol- VP. to appear, to come into being 12 پيدا بول- payǧambar N. prophet 3 بپيغم� t ت Chaghatay Transliteration Definition Chapter tā sar-i “up to; all the way to” (Persian) 15 تا س tap- V. to find 11 تاب- tābiʿ Adj. belonging to, included 7 تابع tapšur- V. to hand over 7 تاپشور- tatliq Adj. tasty 1 تاتلیق taḥqīq N. investigation تاحقيق tar Adj. narrow 3 تار tart- V. (of a tree) to be rooted in the ground; to 14 تارت- pull; to suffer taz N. bald 6 تاز Tazǧun PN. place name, Tazghun 8 تازغون taš N. stone; a unit of distance 5 تاش Daban PN. place name 9 Taš تاش دابان tašqari Adj. external, outside 11 تاشقارى tašla- V. to throw 9 تاشال- taǧ N. mountain 5 تاغ talaš- V. to compete (over) 9 تاالش- tam N. wall 5 تام taŋ ät- VP. dawn breaks 14 تانک ات- taŋlasi “the morning 16 تانکالىس) taŋla N. dawn تانکال after”) tayǧan N. hunting dog 15 تايغان Chaghatay-English Glossary 205 Chaghatay Transliteration Definition Chapter täbrä- V. to quake بت�ا- taḫt N. throne 15 تخت ً ,taḥmīnan Adv. about, something like, more or less ;تخمينا approximately toḫum N. egg تخوم taraddud N. hesitation 13 تردد tark N. abandonment 15 ت رک Turkistān Turkistan, the “land of the Turks” 8 ترکستان Turkistān PN. the town of Turkistan in present-day 11 ترکستان Kazakhstan Turkī PN. the Turkic language 11 ت رىک tirnäw N. irrigation canal 11 ترناو dur “is, are” 10 دور turur variant of ترور teri- V. to plant, to cultivate ترى- tirik Adj. upright, alive 15 تريک tiz N. knee 16 تز tasbī ḥ N. praise of God; a form of źikr in praise 14 تسبيح of God; any of a number of formulae one would recite in praise of God tašrī f N. conferring of an honor 8 شت�يف taʿrī f N. praise 12 تعريف taʿqī b N. pursuit 8 تعقيب taʿīn Adj. appointed ي نتع� taǧar N. sack, bag 9 تغار tafāsī r N. commentaries (on the Qurʾān; Arabic 13 يتفاس� (tafsī r يتفس� plural of taqdī r N. fate 13 تقدير taqrār N. repetition تقرار taqi Conj. and, also, too; Adj. another; Adv. 12 ق غ ت� (دا� again (see taklī f N. invitation 12 تکليف 206 Chaghatay-English Glossary Chaghatay Transliteration Definition Chapter takyagāh N. place of refuge 14 تکيەگاە täg N. bottom تگ täg- V. to belong, to touch 6 تگ- täggän Adj. married (of a woman) 6 تگگان tögürmän N. mill تگورمن tamāšā N. show, spectacle, amusement تماشا tamām Adj. complete 11 تمام ً tamāman Adv. completely 7 تماما tams̱ ī l N. example, simile تمثيل tamlī ḫā PN. name, Tamlikha 13 تمليخا tömür N. iron; PN. a man’s name, Tömür 10 تمور tömürči N. blacksmith 10 چتمور� tömürčilik N. smithing 10 تمورچيليک tän N. body; trunk of a tree تن tinč Adj. quiet, restful تنچ täŋ Adj. equal تنک Täŋri PN. God 12 تنکرى täŋgä N. a unit of money تنکە tonur N. oven تنور tārī ḫ) 13 تاريخ tawārī ḫ N. histories (Arabic plural of تواريخ top N. cannon توپ tüp N. root, bottom 16 توپ tut- V. to seize; to hold 8 توت- tütün N. household (as a unit of measurement) 9 توتون tawajjuh Adj. setting out for, heading; N. taking care 15 تو ّجە toḫta- V. to stop; PN. a man’s name, Tokhta 2, 9 توختا- Toḫta Āḫūn PN. man’s name, Tokhta Akhund 9 توختە آخون tur- V. stand, wait 5 تور- Chaghatay-English Glossary 207 Chaghatay Transliteration Definition Chapter tür N. type 16 تور törä; töräm title, here indicating Tughluq Temür Khan 15 ت ورا، تورە، تورام Tūrān PN. Turan, the land to the east of Iran 12 توران Türk PN. Turk 11 ت و رک türlük Adj. belonging to a type 16 تورلوک dur “is, are” 12 دور turur variant of تورور tuz N. salt 1 توز tüz Adj. straight توز tüš N. dream, vision; N. midday توش tüš- V. to be situated; to dismount; to fall, to 11 توش- descend töšük N. hole توشوک tuti N. pony 3 توىط tuǧ- V. to bear, give birth to 12 ت وغ- ,toǧra Adj. right, correct; Adv. straightaway توغرا forward Tuǧluq Temür PN. Tughluq Temür Khan (1329/30–1363, 15 توغلوق Ḫan khan of the Chaghatay Khanate) تمور خان Toqquz Tara PN. place name 9 توققوز ت را tawqī f N. arrest, detention 8 توقيف tügät- V. to finish something 11 توگات- tögä N. camel توگە tügä- V. to come to an end; to be “finished”; to 9 توگە- die tol- V. to be full تول- tola Adj. many; Adv. very 5 توال tülki N. fox تولىک tumaq N. fur cap توماق tumšuǧ N. spur, subpeak; bill, muzzle, snout 11 تومشوغ tün N. night 14 تون 208 Chaghatay-English Glossary Chaghatay Transliteration Definition Chapter Tungan PN. Dungan, Hui, Sino-Muslim, Chinese- 8 تونگان speaking Muslim tonu- V. to know (a person); to recognize تونو- tünägün N./Adv. yesterday تونەگون toy N. wedding توى ت de- “to say” 12 دى- te- same as �- terä N. skin, leather 10 يت�ە tiš N. tooth تيش tiš- V. bite; dig through 8 تيش- tiši Adj. female (animal) 2 تی شىس til N. language; tongue 11 تيل tilä- V. to ask for 14 تيال- tiwä N. camel تيوە s̱ ث Chaghatay Transliteration Definition Chapter S̱ ābit PN. man’s name, Sabit 7 ثابت sulmat N. crack, hole 8 ثلمت s̱ aman N. price 7 ثمن s̱ anāʾ N. praise 14 ثناء j ج Chaghatay Transliteration Definition Chapter jabduq N. equipment جابدوق jān N. life; figuratively, a person 9 جان jānib N. side, direction 11 جانب jāŋgāl N. wilderness 16 جانگال jānwar N. animal 2 جانور jāy N. place جاى Chaghatay-English Glossary 209 Chaghatay Transliteration Definition Chapter jāynamāz N. prayer rug 14 ج اىنماز jabbār Adj. mighty, powerful; tyrannical 13 ج ّبار Jibrāʾīl PN. the archangel Jibrāʾīl/Gabriel 10 جب�ائیل jazā N. punishment, sentence ج زا jafā N. oppression جفا juft N. couple, pair 16 جفت jigär N. liver جکار Jalāl ud-Dī n PN. Jalal ud-Din 15 جالل الدين jalāliyat (jalālat) N. magnificence 15 جالليت ()جاللت jumādà al-āḫī r PN. Islamic month Jumada al-Akhir 8 جمادى ياالخ jumādà al-ūlà PN. Islamic month of Jumada al-Ula جمادى الوىل jamāʿat N. group 12 جماعت Jamāl ud-Dī n PN. Jamal ud-Din 14 جمال الدين jamʿ Adj. in total, together, gathered جمع jumʿa PN. Friday جمعە jinn N. djinn, genie 12 جن janāb N. excellency, lordship جناب jannat PN. Heaven, Paradise 10 جنت ,jins N. genus, class, category, race, stock جنس kind, sort; Adj. of good stock, genuine jaŋ N. war, fight جنک janūb N. south 11 جنوب jihat N. direction 11 جهت Jahannam PN. Hell 13 جهنم jawāb N. reply, answer 15 جواب Jawzā PN. the constellation of Gemini 11 ج وزا jōy N. canal 11 جوى jiŋ N. a unit of weight جينک 210 Chaghatay-English Glossary č چ Chaghatay Transliteration Definition Chapter čārak N. a unit of weight, one-eighth of a ǧalbir, 7 چارک or a unit of area indicating the amount of land necessary to grow that amount of wheat čaṗ- V. to speed 9 چاف- Čaṗan Bašin PN. place name, Chapan Bashin 9 چافان ي نباش� caǧ) 12 چاغ čaq N. time (also چاق čaksa N. a unit of weight چاکسە čay N. tea 1 چای čapan N. coat چپان čät Adj. outlying, distant 8 چت čirāǧ N. lamp چ راغ čarla- V. to invite; reconnoiter, inspect 14 چ رال- čerik N. soldier چريک čiq- V. enter, climb 5 چق- čand N. time, occasion 12 چند Čiŋgiz Ḫan PN. Chinggis Khan 12 چنگز خان Čiŋgizī Adj. descended from Chinggis Khan 12 چنگزى čahāršanba PN. Wednesday چھارشنبە čahār yārī “people of the Four Caliphs,” meaning 14 چهار يارى Sunnis čihra N. face 15 چهرە čoqur Adj. deep 5 چوقور čöl N. desert 5 چول čūl N. loins, penis 14 چول čūn Conj. like 15 چون čoŋ Adj. large 2 ﭼوﻧﮏ čoŋ ana N. grandmother چونک انا čoŋ dada N. grandfather 6 چونک دادا Chaghatay-English Glossary 211 Chaghatay Transliteration Definition Chapter čūnke Conj. because 10 چونکە ”čizä N. a unit of length, “foot چي ز�ە čiqar- V. to cause to exit; to let out 16 چيقار- ḥ ح Chaghatay Transliteration Definition Chapter ḥājat N. need حاجت ḥājatmand Adj. in need 15 حاج تمند ḥājjī N. pilgrim; one who has been on the Ḥajj جحا� ḥāṣil N. result, yield 15 حاصل ḥāżir Adj. present 12 ضحا� Ḥāfiẓ ud-Dī n PN. Hafiz ud-Din 14 حافظ الدين Ḥāfiẓ Kabī r PN. Hafiz Kabir 14 حافظ يکب� ḥākim N. governor حاکم ḥāl N. state (of being); situation 8, 16 حال ḥālā Adv. still 11 حاال ḥäydä- V. to drive away حايدا- ḥujra N. chamber; pavilion; cell (in a school, inn, 11 حجرە madrasa, etc.) ḥadd N. boundary (singular of Ar. ḥudūd) 7 حد ḥadd-i janūbī N. southern boundary 7 حد ج بنو� ḥadd-i sān N. limit to the number 15 حد سان ق ḥadd-i šarqī N. eastern boundary 7 حد ش�� šimālī N. northern boundary 7 ḥadd-i حد شماىل ḥadd-i ǧarbī N. western boundary 7 حد بغر� ḥudūd-i arbaʿa N. the “four limits” (the boundaries of a 7 حدود اربعە parcel of land) ḥadī s̱ N. sayings; traditions concerning the words حديث and behaviors of the Prophet Muḥammad ḥarām Adj. unlawful, unclean حرام 212 Chaghatay-English Glossary Chaghatay Transliteration Definition Chapter ḥurmat N. respect حرمت ḥisāb N. count; account 12 حساب ḥusn N. beauty 11 حسن ḥaṣṣa N. part, section 14 ّحصە ḥużār al-majlis N. those present at the meeting (as 7 حضار (witnesses المجلس ḥażrat Adj. “the great”; before names, has an 8, 10 ضح�ت ezafe: ḥażrat-i ḥużūr-i ʿālī N. one’s esteemed presence 8 حضور عاىل ḥaqq N. truth حق ḥaqq taʿallà God the highest 14 حق ٰتعاى ḥaqīqat N. truth حقيقت ḥikāyat N. story حکايت ḥakī m N. wise man 12 حکيم ḥalāl Adj. lawful, permitted حالل ḥamd N. praise 14 حمد (ḥawā PN. woman’s name, Ḥawa (biblical Eve حوا ḥoyla N. courtyard 7 حويلە ḥayya ʿalà “Rush to prayer!” (Arabic) 15 ّح عىل ṣ-ṣalāḥ‘ الصالح ḥayāt N. life 8 حيات ḥayrān Adj. surprised; N. surprise, amazement 13 يح�ان ḥiyla N. trick, plan, plot, scheme 16 حيلە ḥaywān N. animal حيوان ḫ خ Chaghatay Transliteration Definition Chapter ḫātimat N. end; the “seal” 12 خاتمت ḫatun N. wife; woman خاتون ḫāṣ Adj. special; noble خاص Chaghatay-English Glossary 213 Chaghatay Transliteration Definition Chapter ḫāṭir N. memory; thought, mind خاطر (ḫāliq N. the Creator (God خالق ḫan N. khan; “Miss” 6 خان ḫānqah N. Sufi lodge 15 خانقە ḫāna N. house, room خانە ḫabar N. news, knowledge 9 بخ� ḫabar bär- VP. to give news, inform, tell 15 بخ� بر- ḫabardār Adj. informed بخ�دار Ḫotan PN. place name, Khotan 5 ت نخ� Ḫojand PN. place name, Khujand, a city in today’s 11 خجند Tajikistan Ḫačarči N. muleteer; PN. place name, the town of 8 چخچر� Ḫačarči ḫudā PN. God 4 خدا ḫudāparast N. worshipper of God 13 خداپرست ḫiźmat N. service, employment 15 خذمت ḫarājat N. expenditure; tax 15 خراجت ḫorus N. rooster 2 خروس ḫazīna N. treasury خزينە ً ḫuṣūsan Adv. especially 12 خصوصا ḫat N. letter, missive 5 خط Ḫitāy PN. China, a Chinese person 5 خطاى ḫafa Adj. angry خفە ḫalī qa 13 خليقە ḫalāyiq N. people (Arabic plural of خاليق “person”) ḫalfa N. teacher of the Qurʾān in a religious خلفە school ḫalq N. people 12 خلق ُ Ḫumā PN. woman’s name 6 خما ḫandaq N. trench 11 خندق w ḫ āb-ālūda Adj. sleepy 15 خواب آلودە 214 Chaghatay-English Glossary Chaghatay Transliteration Definition Chapter ḫwāja N. khwaja or khoja, a Sufi master 4 خواجە Ḫwārizm PN. place name, Khwarezm, south of the 12 خوارزم Aral Sea Ḫwārizmī Adj. from Khwarezm, in this case 12 خوارزىم descended from its rulers ḫwāh N. desire خواە w w . . .ḫ āh . . . ḫ āh . . . Conj. whether . . . or خواە . . . خواە . . . w ḫ āhla- V. desire 5 خواەال- ḫūb Adj. good; Adv. well 11 خوب ḫoja N. master (common form of ḫwāja 9 خوجە (خواجە ḫoraz N. rooster 2 خوراز ḫwarāk N. food, sustenance 16 خ وراک ḫoš Adj. pleasant; Adv. well 15 خوش ḫun N. blood خون ḫayra Adj. beneficent 14 يخ�ە ḫaylī Adv. quite; still 11 خيىل d د Chaghatay Transliteration Definition Chapter dārū N. medicine 1 دارو dāstān N. tale, anecdote داستان غ daǧi Adv. also, more 11 دا� dāmana N. foot of a mountain 11 دامنە dānišmand Adj. wise 12 دانشمند dāna (Measure Word) 8 دانە dawan N. mountain pass داوان Dāwud PN. the Prophet Dawud, the biblical David 10 داود dāyim al-awqāt “all of the time” 10 دايم االوقات Chaghatay-English Glossary 215 Chaghatay Transliteration Definition Chapter dayä N. term of respect for Chinese officials دايە daḫl N. interference دخل dar ḥāl Adv. immediately 10 درحال daraḫt N. tree 5 درخت dard N. pain, suffering, grievance د رد dargāh-i ḥaqq “the presence of God” 10 درگاه حق dirham N. coin 13 درهم darwāza N. gate 3 دروازە durūd N. praise; prayer 12 درود daryā N. river; sea (Persian) 5 دريا dušman N. enemy 12 دشمن duʿā N. prayer دعا duʿā-ye bad NP. “a bad prayer,” malediction, curse 15 دعاى بد daʿwat N. proselytization, calling 10 دعوت daʿwà N. claim 13 دعوى Daqyānūs PN. the Roman emperor Decius 13 دقيانوس (r. 249–251) dil N. heart 15 دل dam N. bellows; breath; moment 10, 12 دم dam bas- VP. to blow 10 دم باس- dunyā N. world; wealth 4 دنيا dunyāliq N. possessions 14 دنياليق dehqān N. farmer دهقان döbä N. mound, hillock دوبە dur V. “is/are” 1 دور dawzaḫ PN. Hell د وزخ dost N. friend 2 دوست došanba PN. Monday دوشنبە dūkān N. shop, store دوکان 216 Chaghatay-English Glossary Chaghatay Transliteration Definition Chapter dawlat N. wealth; government; fortune دولت dä-/de- V. to say 6 دى dirham “coin” 13 درهم diram see ديرام dil “heart” 15 دل dil see ديل dī n N. religion 13 دين dīwāna N. beggar; mendicant; Sufi ديوانە ź ذ Chaghatay Transliteration Definition Chapter źikr N. remembrance; Sufi recitation of 14 ذکر the name of God; any of a number of formulae one would recite as a remembrance of God źū ‘l-qaʿda PN. Islamic month of Dhu ‘l-Qaʿda ذو القعدە źū ‘l-ḥijja PN. Islamic month of Dhu ‘l-Hijja ذو الحجە r ر Chaghatay Transliteration Definition Chapter rāḥat N. rest, repose, comfort راحت rāst Adj. true, correct 11 راست rāstliq N. truth 7 راستليق rāżī Adj. satisfied, content را ض� rāh N. road 11 را ە rāhnumāy-i “the commensurate guide,” a description 10 راھنماى .muwāfiq of Imām Jaʿfar al-Ṣādiq موافق ّ ّ rabbu ‘l-ʿizzat “Lord of Glory” (a name for God) 10 رب العزت rubāʿī N. quatrain 16 رباع rubāʿī , quatrain 12 رباع rubāʿiyāt N. plural of رباعيات rabī ʿ al-awwal PN. Islamic month of Rabi al-awwal ربيع االول ن rabī ʿ al-s̱ ānī PN. Islamic month of Rabi al-thani ربيع الثا� Chaghatay-English Glossary 217 Chaghatay Transliteration Definition Chapter rajab PN. Islamic month of Rajab رج ب raḥmat N. compassion; mercy; “thank you” 10, 15 رحمت ruḫṣat N. permission 15 رخصت risālat N. message 12 رسالت rasūl N. messenger; the Messenger, 12, 15 رس ول Muḥammad rasī da Postposition. “in the manner of” 14 رسيدە Rašī d PN. man’s name, Rashid 15 رشيد rażī allāhu ʿanhu “(May God be pleased with him!)” 10 ضر� هللا عنه rafī q N. friend, comrade 13 رفيق Raqī m PN. place name, Raqim 13 رقيم rikābdār N. stirrup-holder 15 رکابدار Ramżān PN. the Islamic month Ramadan 11 رمضان räŋ N. color 1 رن ک rah-guźar N. wayfarer, traveler upon the road 11 رھگذر riwāyat N. story 10 روايت rū-ba-rū Adj. face-to-face 15 روبرو rūḥ N. spirit 13 روح rōd N. river 11 رود Rozi PN. man’s name 6 روزى roza tut- VP. to fast 14 روزە توت- Rūsiya PN. Russia 3 روسيە rawšan Adj. bright, clearly visible; evident روشن Rūm N. the old Byzantine region, generally روم indicating Istanbul and Anatolia or the Ottoman Empire rūy-i ʿālam about the world 15 روى عالم ٔ raʾī s-i jumhūr N. president of a republic 8 رى ي ش جمھور rī zān Adj. pouring 15 ريزان 218 Chaghatay-English Glossary z ز Chaghatay Transliteration Definition Chapter zarrī n Adj. golden 15 ّ ّ زرين kursī -ye zarrī n “golden ک رىس زرين throne” zakāt N. alms زکات źikr 14 ذکر zikr see زک ر zamān N. time, age زمان zindan N. jail 9 زندان din ziyāda “more 8- -دين زيادە) ziyāda more than زيادە than x”) zī nhār N. warning 15 زينھار zī war “adorned with gems” 14 زيور s س Chaghatay Transliteration Definition Chapter sat- V. to sell 7 سات- sač N. hair 6 ساچ sāda Adj. simple 14 سادە sāri Postposition. in the direction of 11 سارى sariǧ Adj. yellow ساريغ sāʿat N. hour 10 ساعت saqla- V. to save, to keep, to preserve; to wait 16 ساقال- sal- V. to place, to put 15 سال- samsaq N. garlic; PN. a man’s name, Samsaq سامساق sān N. number, count 15 سان sawuq Adj. cold 1 ساوق sabab N. reason 12 سبب sipāhī N. soldier, cavalryman 12 سپاىھ 12 سپاىھ sipāhī garlik N. the military profession (from سپاىھگرليک sipāhī “soldier”) Chaghatay-English Glossary 219 Chaghatay Transliteration Definition Chapter sajdāt N. prostrations 13 سجدات saḥar N. early morning, dawn 8 سحر sar N. a silver coin equal to 16 tanggas 7 س (another kind of coin); a unit of weight sarānjām N. order 15 سانجام sarāy N. serai, inn 8 سا ى sarāy-bān N. innkeeper سا ىبان särt Adj. ugly ست sarḥadd N. border 11 سحدى sarḥisāb N. accounting 14 سحساب sarw-i azād N. elm tree 14 سو ازاد sarw-i sahī N. an erect cypress tree 14 سو سىھ ّ 14 (سبە ش�يا sarw-i šaryān N. beech tree (here rendered سو ش�يان sarw-i ʿarʿar N. Chinese sumac tree 14 سو عرعر sarwāz N. soldier 15 سواز sazā N. a merited reward or punishment زسا saʿī N. effort 10 سىع Saʿīd PN. man’s name, Saʿid سعيد safar N. journey, travel سفر safī l N. city wall 5 سفيل saqal N. beard سقال säkkiz Num. 8 سکز Säkkiz Taš PN. place name, Sakkiz Tash “Eight 8 سکز تاش Stones” säksän Num. 80 سکسان salām Interj. “Hi!”; N. safety, peace سالم sultān N. sultan 14 سلطان Sultān Maḥmūd PN. Sultan Maḥmud Khan 11 سلطان Ḫan محمود خان saltanat N. kingship 12 سلطنت 220 Chaghatay-English Glossary Chaghatay Transliteration Definition Chapter ّ sällä N. turban سلە saman N. wheat straw 6 سمان Samarqand PN. Samarqand, a city in today’s 11 سمرقند Uzbekistan sän Pro. informal singular you سن ّ sunnat N. “tradition”; a category of Muslim 15 سنت jurisprudence gravelly”) 11“ سنک ريزەليک saŋ-reza N. gravel ( سنک ريزە siŋil N. younger sister سنکل sunnī PN./Adj. Sunni نس� su N. water 3 سو suʾāl N. question سوال süt N. milk 1 سوت sawdā N. trade, commerce سودا sawdāgar N. merchant سوداگر sor- V. to ask 14 سور- sora- V. to manage, govern 9 س ورا- söz N. word 3 سوز sözlä- V. to speak 14 س وزال- sözläš- V. to discuss (together) 12 س وزالش- ن sözini qil- VP. to talk about someone 10 سوزى� قيل- sawuq ساوق soǧaq see سوغاق soq- V. to hit, to strike سوق- soquš N. fighting 8 سوقوش (soquš- V. to fight physically (with each other سوقوش- sol Adj. left (direction) 15 سول sula- V. to lock, to shut or lock in 9 سوال- ”suŋ N. a unit of length, “inch سونک söŋäk N. bone سونکاک Chaghatay-English Glossary 221 Chaghatay Transliteration Definition Chapter soŋra 13 سونکرە soŋra see سونکرا soŋra Adv. later; Adj. after, beyond; Conj. later 11 سونکرە soy- V. to slaughter 3 سوى- söy- V. to kiss سوى- Sayḥūn daryāsi PN. the Jaxartes River 11 سيحون درياىس sayr N. travel 15 يس� siz Pro. formal singular you ي زس� semiz Adj. fat 11 ي زسيم� sän سن see ي نس� sindür- V. to break, to snap سيندور- siŋ- V. soak, seep 11 سينک- se-barga N. clover (literally “three-leaf”) 11 سەبرگە sešanba PN. Tuesday 8 سەشنبە š ش Chaghatay Transliteration Definition Chapter sāh 14 شاە šā see شا šāgird N. student, pupil, disciple شاگرد šām N. evening شام šāh N. shah 14 شاە šāh rāh N. a highway (“royal road”) 11 شاە را ە šāhid N. witness 7 شاھد šāyad Conj. Perhaps 12 شايد šab N. night شب šajara N. tree, pedigree, genealogy 12 شجرە šarr mard “grim fellow” 15 ش� م رد šarāb N. wine 14 ش�اب 222 Chaghatay-English Glossary Chaghatay Transliteration Definition Chapter šarq N. east 11 ش�ق ق šarqī Adj. eastern 8 ش�� šarī ʿat PN. Shariah; law ش�يعت šarīf Adj. noble, sacred ش�يف šarī k N. partner, companion 12 ش�يک Šaʿbān PN. month of Shaban 8 شعبان šukr N. gratitude 13 شکر šukufta Adj. blooming (Persian, participle of 15 ت شکفتە (”sukuftan “to bloom نشکف� šamal N. wind شمال šimāl N. north 11 شمال šanba N. Saturday شنبە sāh شاە šah see شە yäŋi sahar “New 8 ينک شھر) šahar N. city شھر City”) šahristān N. town and its inhabitants 15 شھرستان šaharī Adj. of the city 11 شھرى šu Art. this 2 شو Šawwāl Islamic month of Shawwal 7 شوال šor Adj. bitter, salty شور šorpa N. soup 1 شوربا šor-daryā N. ocean, the “salt sea” 5 شوردريا šul Art. this 2 شول šüm- V. to suck on 16 شوم- šunčä in this way, to this extent 14 شونجە 8 (شول + دە >) ”šunda “in that place شوندە Šayḫ N. shaykh; an elder, head of a religious شيخ community Chaghatay-English Glossary 223 Chaghatay Transliteration Definition Chapter Šayḫ Šahāb PN. Shaykh Shahab ud-Din 14 شيخ شھاب ud-Dī n الدين šaydā Adj. mad, crazy 16 شيدا širin Adj. sweet 1 یش�ین Šaytān PN. Satan شيطان ṣ ص Chaghatay Transliteration Definition Chapter ṣāḥib N. master; companion صاحب ṣādiq Adj. true, faithful صادق ṣubḥ N. early morning, dawn 14 صبح ṣuḥbat N. conversation 13 صحبت ṣaḥrā N. countryside صحرا saḥn N. courtyard 11 صحن ṣadd āfirī n “a hundred congratulations” (Persian) 15 صد افرين ṣafā N. pleasantness 11 صفا ṣafāliq Adj. pleasant 11 صفاليق sifat N. manner 15 صفت Ṣafar Islamic month of Safar 7 صفر ṣandūq N. box 16 صندوق ف ṣūfī PN. Sufi صو� ż ض Chaghatay Transliteration Definition Chapter żurūr Adj. necessary 12 ض�ور ẓalālat N. error 15 ضاللت żamī r N. conscience ض يم� 224 Chaghatay-English Glossary ṭ ط Chaghatay Transliteration Definition Chapter tāʿat N. obedience 14 طاعت tānāb N. a unit of distance طاناب tāyifa N. people, sect, group, tribe طايفە tabaqa N. group, stratum, type 15 طبقە ṭabīb N. physician طبيب taraf N. side; in construction X ṭarafidin 8 ط رف indicates the agent X in a passive construction taraf tut- VP. to take a side 12 ط رف توت- Ṭurṗan PN. place name, Turpan/Turfan 7 طرفان ṭarīqa N. way, method; PN. the Sufi path طريقە taʿām N. food 13 طعام ṭillä N. a gold coin طال ṭalāq N. divorce طالق tūbà PN. name of a tree in Paradise 10 ط بو� tūfān PN. the Flood 16 طوفان tayy qil- VP. traverse (quickly) 14 ىط قيل- ṭayyār Adj. ready طيار tayyaba Adj. good (Arabic) 15 طيبە ẓ ظ Chaghatay Transliteration Definition Chapter ẓālim Adj. tyrannical ظالم ẓāhir Adj. clear, apparent 14 ظاھر ẓarāfat N. joke, prank 11 ظرافت ẓulm N. oppression, tyranny ظلم Chaghatay-English Glossary 225 ʿ ع Chaghatay Transliteration Definition Chapter ʿābid N. worshipper 13 عابد ʿĀj PN. the antediluvian giant ʿĀj, usually 16 عاج عوج called ʿŪj ʿājiz Adj. weak, powerless, humble عاجز ʿādat N. custom عادت ʿādil Adj. just, equitable عادل Adj. 16 ;عاد ʿādī PN. member of the tribe of ʿĀd عادى giant in stature ʿāšiq Adj. in love; N. passion 16 عاشق ʿāšiq 16 عاشق see عاشيق ʿāqil Adj. intelligent 14 عاقل ʿālam N. world 12 عالم ʿālim N. scholar 14 عالم ʿālī Adj. esteemed, great 8 عاىل ʿāmm N. common people; Adj. common use, 7 عام for the common good ʿibādat N. worship 13 عبادت ʿAbdullah PN. man’s name, Abdullah 12 عبد ەللا ʿAbd ul-Latī f PN. man’s name, Abd ul-Latif 8 عبداللطيف ʿajāyib Adj. strange, wondrous 14 عجايب ʿajab Adj. remarkable, strange, wondrous, 11 عجب surprising ʿadālat N. equity, justice عدالت ʿadad N. number 13 عدد ʿadl N. justice عدل ʿAźrāʾīl PN. the archangel Azrael 10 عذرائیل ʿarāba N. a cart on two large wheels عرابە ʿIrāq place name, Iraq (including both “Arab 12 عراق Iraq” and “Persian Iraq”) ʿarab PN. an Arab ع رب 226 Chaghatay-English Glossary Chaghatay Transliteration Definition Chapter ʿArab Muḥammad PN. ʿArab Muhammad Khan 12 ع رب ّمحمد Ḫan خان ʿArabistān PN. Arabia 3 عربستان ʿarż N. petition, complaint ع رض ʿizzat N. glory 15 ع زت 15 ع زم ʿazm-i rāh qil- VP. to set out on the road for (see ع زم را ە قيل- (-ʿazm qil -قيل ʿazm qil- VP. set out for 14 ع زم قيل- ʿazīz Adj. great, precious عزيز ʿaskar N. soldier 8 عسکر ʿišrat N. spending time together 16 شع�ت ʿaẓī m Adj. grand 13 عظيم ʿafūnat N. putridity 11 عفونت ʿaql N. intelligence عقل ʿilāj N. remedy, cure; often means “way,” 15 عالج “means to achieve an end,” or “alternative” ʿalam N. flag, banner علم ʿilm N. knowledge, science علم ʿālim) 13 عالم ʿulamā N. scholars (Arabic plural of علما ʿAlī PN. man’s name 7 عىل ʿalayhi ‘s-salām “(Peace be upon him!)” 10 علیه السالم ʿalayhimmi “(Peace be upon them!)” 10 علیهم s-salām‘ السالم ʿimārat N. building, edifice عمارت ʿumr N. life 12 عمر ʿināyat N. favor, bestowal 12 عنايت ʿAnūq PN. ʿAnuq, an evil daughter of Ādam 16 عنوق Adam and Eve), usually) حواء and Ḥawā عناق or ʿAnāq عنق called ʿAnaq ʿahad N. age, period of time 12 عھد ʿĪsà PN. ʿIsa (biblical Jesus) 13 عيىس Chaghatay-English Glossary 227 ǧ غ Chaghatay Transliteration Definition Chapter ǧār N. cave 13 غار ǧālib Adj. victorious غالب ǧāyib Adj. disappeared 15 غايب ǧarb N. west 11 غ رب ǧarq Adj. drowned 9 غرق ǧarī b Adj. strange; poor, needy 13 غريب ǧurra N. (white) spot 15 غ رە ǧazal N. ghazal, a kind of poetry 12 غزل ǧazal 12 غزل ǧazaliyāt N. plural of غزليات ǧaflat N. carelessness, inattention 8 غفلت ǧulač N. a unit of length غالچ ,ǧalbir N. unit of weight, one-eighth of a patman بغل� or the amount of area that can grow that much grain ǧalaba V. victory 9 غلبە ǧalat N. mistake, error 12 غلط ǧam N. sorrow, grief غم ǧamkin Adj. sorrowful 10 ي نغمک� ǧanī mat N. booty, spoils 8 غنيمت Ǧulja PN. city of Ghulja 9 غولجە f, ṗ ف Chaghatay Transliteration Definition Chapter ṗarčä N. piece, parcel (of land) 7 فارجە Fārsī PN. Farsi, Persian language 12 فارىس fāṣil Adj. dividing 7 فاصل fānī Adj. transitory, passing نفا� din fāydalan- 8- -دين فايداالن-) fāydalan- V. use فايداالن- “to use X”) 228 Chaghatay-English Glossary Chaghatay Transliteration Definition Chapter fāyda N. benefit, use فايدە ṗatman N. a unit of weight, or a unit of 7 فتمن area indicating the amount of land necessary to grow that amount of wheat farāwān Adj. abundant 11 فراوان farzand N. child 15 فرزند farišta N. angels 10 فرشتە furṣat N. opportunity, time فرصت farż N. “obligation”; a category of Muslim 15 ف رض jurisprudence Farǧāna PN. Ferghana, the Ferghana Valley 11 فرغانە farq N. distinction, difference فرق firqa N. group 8 فرقە farmān N. order, command; speech (when 10 فرمان given by a respected or kingly figure) farmān-bardār Adj. obedient 15 فرمانبردار ṗarwardigār N. God 10 فروردگار fażī lat N. excellence 11 فضيلت fuqarā N. common people 6 فقرا faqī r Adj. poor; N. “your humble author” 12 يفق� fikir N. thought, opinion, idea 12 فکر fulān Adj. a certain; N. so-and-so فالن ṗahlawān N. hero, champion 15 فھلوان fahm N. understanding 12 فھم fahmla- V. to understand, comprehend 12 فھمال- fahwu ‘l-murād N. a desired outcome (Arabic) 15 فھو المراد fawqu ‘l-ʿādah Adj. extraordinary 8 فوقالعادە ṗiš- V. to ripen; to be ready; to be prepared 16 فيش- through cooking ṗišür- V. to cook 16 فيشور- Chaghatay-English Glossary 229 q ق Chaghatay Transliteration Definition Chapter qābż N. tax collector 13 قابض qābż-i arwāḥ PN. Angel of Death 13 قابض ارواح alqat N. scrub, bushes 16 القات qat N. layer 12 قات qat- V. join, connect 11 قات- qatiš- V. to join together, to meet 16 قاتيش- qattiq Adj. hard 1 قاتیق qač- V. flee 8 قاچ- qačur- V. to cause to flee 9 قاچور- qačir N. mule قاچي� ,qādir Adj. able, powerful; PN. man’s name قادر Qadir qar N. snow قار qārī N. reciter of the Qurʾān قارى qaš N. eyebrow; side, presence, place 15 قاش qac- 9 قاچ- qaš- see قاش- qāżī N. qadi, Islamic judge ضقا� qāżī ʿaskar N. chief judge 9 ضقا� عسکر qāʿida N. rule, custom قاعدە qal- V. to stay, remain; to be left in a state 8 قال- Qalmaq PN. Kalmyk Mongol 9 قالماق qalin Adj. thick 11 ي نقال� qama- V. lock, shut 8 قاما- qan N. blood قان ?qančä Adj. how much قانچە ?(qandaǧ Adj. what kind?, how (quality قانداغ qānūn N. law 12 قانون qawun N. melon 11 قاوون 230 Chaghatay-English Glossary Chaghatay Transliteration Definition Chapter qayt- V. to return 9 قايت- qaydaǧ Adj. what kind (of thing) 14 قايداغ ?qayär Adv. where?, which place قاير qaysi Adj. which? 15 قايىس qabr N. grave, tomb بق� qabż N. grasping, seizing 13 قبض qabūl N. acceptance, consent 16 قبول qetiq N. yogurt 1 قتق qatl N. murder 13 قتل ?qačan When قچان ǧa qadar 8- غە قدر-) qadar Postposition. up to قدر “up to X”) qaddasa ‘llahu “(May God sanctify his beloved heart!)” 15 قدس ەللا sirrahu ‘l-ʿazī z سە العزيز qaddasa sirrahu “(May God sanctify his beloved heart!)” 15 قدس ّسە l-ʿazī z‘ العزيز qadam N. step 15 قدم qir N. a low dyke of earth separating fields 7 قر qara Adj. black 1 ق را qara- V. to look at 10 ق را- qarār N. decision قرار Qurʾān N. the Qurʾān 14 قران qaraŋǧu Adj. dark قرانکغو qarawul N. guard post; scout troop قراول qarż N. debt ق رض qarżdār N. debtor قرضدار qirq Num. 40 قرق qäri Adj. old (of body) 6 قرى qazan N. cookpot قزان Chaghatay-English Glossary 231 Chaghatay Transliteration Definition Chapter qizil Adj. red 1 قزل qizil 15 قزل see قزيل qisqa Adj. short 5 قسقە qism N. kind, sort قسم qassam N. oath ّقسم qaṣī da, a kind of 12 قصيدە qaṣāyid N. plural of قصايد poetry qaṣaba N. fortress 11 قصبە qaṣad N. intent 15 قصد qiṣaṣ N. stories, tales, legends قصص qiṣṣa N. story 16 قصە quṭb N. a pole; the Pole Star قطب 15 قطب) ”qutbiyyat N. the quality of being a “pole قطبيت qutb), in the Sufi sense of a perfected human being qatra N. droplet قطرە qatra qatra Adv. in droplets 15 قطرە قطرە qatʿ N. cutting 15 قطع qatʿ qil- VP. to travel across 14 قطع قيل- qitʿa N. fragment (a kind of poetry) 16 قطعە ُ qul N. slave قل qilič N. sword قلچ qalʿa N. fortress 11 قلعە qalam N. pen; speech 11 قلم qalandar N. beggar, ascetic قلندر qulla N. peak, summit 11 قلە qand N. sugar 1 قند qintār N. a unit of weight قنطار ?qäni Where نق� 232 Chaghatay-English Glossary Chaghatay Transliteration Definition Chapter Qutluq Bačkir PN. man’s name, Qutluq Bachkir 9 قوتلوق باچ يک� quduq N. (water) well 5 قودوق qurǧan N. fortress 11 قورغان qorq- V. to fear 16 قورق- qorqun N. fear 9 قورقون qozi N. lamb 2 قوزى quš N. bird; fowling 11 قوش qoš- V. to join 13 قوش- qošun N. army قوشون qoǧla- V. to pursue قوغال- qoǧun N. melon قوغون qoṗ- V. to get up (from sleep) 14 قوف- qawl N. speech, thing said 7 قول qol N. hand 15 قول qulaq N. ear 15 قوالق qawm N. a group of people 10 قوم qum N. sand 11 قوم qomandan N. commander 8 قومندان qon- V. to sleep 14 قون- qoŋ N. bottom, ass 15 قونک qoy N. sheep 3 قوى qoy- V. to place, put 7 قوى- quy- V. to pour 11 قوى- qoyči N. shepherd 13 جقوي� quyruq N. tail; foot of a mountain 16 قويروق qoyi Adj. downstream 11 ي يقو� qirǧawul N. pheasant 11 يق�غاول Chaghatay-English Glossary 233 Chaghatay Transliteration Definition Chapter Qirǧiz PN. Kyrgyz يق� ي زغ� qiz N. daughter, girl 4 ي زق� qiz bala N. girl 4 ي زق� بال qizil 1 قزل see ي زق�يل qiš N. winter 11 قيش qil- V. to do 5 قيل- qī l-u qāl N. debate 13 قيل و قال qimmät Adj. expensive 1 قیمت qiyna- V. to get hot 10 قينا- k ک Chaghatay Transliteration Definition Chapter kiši N. person 2 ك شىس kār N. craft, work 10 کار kārwān N. caravan کاروان Kašǧar PN. place name, Kashgar 4 کاشغر kāǧaź N. paper کاغذ kāfir N. nonbeliever 10 کافر kān N. mine کان kabāb N. roasted meat, kebab کباب kibrān Adj. great (plural) 14 بک�ان kät- V. leave کت- kitāb N. book 2 کتاب kitāb 11 کتاب kutub N. books (Arabic plural of کتب “book”) Katakī nisba, “of Katak” 14 کتک katta Adj. large 8 کتە käč Adj. late 14 کچ 234 Chaghatay-English Glossary Chaghatay Transliteration Definition Chapter kičik Adj. small 2 ﮐﭽﯿﮏ kečä N. night, evening 8 کچە kadḫudā N. head of a household; father 15 کدخدا kirāmat N. miracle (worked through the agency of کرامت a saint) kursī N. throne 15 ک رىس käs- V. to cut 12 کس- kasb N. profession 10 کسب kesäl Adj. sick; N. sickness 3 کسل kiši N. person, people ک شىس käl-/kel- V. to come 3 کل- kulāh N. hat 14 کالە kältür- V. to cause to come, to bring; to pass 16 کلتور- down over generations kam Adj./Adv. few, less کم َ kam wa ziyād “more or less”; N. approximation 12 کم و زياد kimersä N. someone; person 16 کمرسە kemä N. boat کمە kemäči N. ferryman 9 جکمە� kanāra N. edge 11 کنارە känt N. town 7 کنت kanj N. oneself 13 کنج kindik N. navel 12 کنديک käŋ Adj. wide, broad 5 کنک käŋrü Adj. wide, broad 5 کنکرو kahf N. cave (Arabic) 13 کھف kohna Adj. old کھنە köp Adj. many 8 کوپ köprük N. bridge کوپروک Chaghatay-English Glossary 235 Chaghatay Transliteration Definition Chapter küč N. strength, power کوچ köč V. to migrate, to move کوچ- Kuča PN. Kuchar, city in Xinjiang 4 کوچا Kōčkiyān PN. Caucasian 15 کوچکيان kör- V. to see 5 کور- körsät- V. to show کورسات- kursī N. chair 15 ک رىس körgüz- V. to show کورگوز- körün- V. to be seen; to be visible 15 کورون- Kürä PN. placename, Kürä 9 ک ورە köz N. eye 6 کوز küz N. autumn 11 کوز Kōčkiyān 15 کوچکيان Kōs-kiyān see کوس کيان kuša N. corner 14 کوشە kök Adj. blue/green 1 ک وک köl N. lake 3 کول kül- V. to laugh کول- köm- V. to bury 15 کوم- kömäl- V. to be buried 15 کومال- kümüš N. silver کوموش kün N. day, sun 7 کون köndür- V. to persuade 15 کوندور- kündüz N. daytime کوندوز Kuŋ Kis PN. place name, Kung Kis 9 کونک کس köŋül N. heart, mind 4 کونکل köŋülgä käl- VP. to come to one’s mind 12 کونکلکە کل- köŋli aq Adj. kind 4 کونکىل اق 236 Chaghatay-English Glossary Chaghatay Transliteration Definition Chapter köŋli qara Adj. mean 4 کونکىل ق را künlä- V. to be jealous (over someone) 16 کونال- -küy-oǧul “son کوى اوغول) küy- . . .-in-law کوى in-law”) köy- V. to burn کوى- kiy- V. to wear, to put on ىک- kečä N. night 9 کيچە kir- V. to enter 11 يک�- Keš qurǧani the fortress of Kesh, present-day 11 کيش Shahrisabz in Uzbekistan نقورغا� kayfiyat N. quality 13 کيفيت kigiz N. felt rug ي زکيگ� ke کە kim Who?; see کيم kiyim N. clothing, garment کيم kimärsä N. somebody 6 کيمرسە käyn N. the rear, the back part ي نک� .keyin Adv. afterwards, behind; Postposition ي نک� after käŋ 12 کنک keŋ see کينک ke Conj. that; who; which کە g گ Chaghatay Transliteration Definition Chapter gap N. talk, speech گپ girdāgird N. area all around 11 گرداگرد gardiš N. cycle, overturning, succession 13 گرديش gäz N. a unit of length گز gap گپ see گف gul N. rose 11 گل Chaghatay-English Glossary 237 Chaghatay Transliteration Definition Chapter gunāh N. sin گناه gunbad N. dome, indicating a shrine 13 گنبد gurunč N. rice گورونچ göšt N. meat 1 گوشت giläm N. woven rug گيالم l ل Chaghatay Transliteration Definition Chapter lā ʾilaha ʾilla llāhu “There is no god but God; Muḥammad is the 14 ال الە اال هللا Muḥammadun messenger of God.” This is the Shahada, the .rasūlu llāhi Muslim declaration of faith محمد رس ول ەللا lāzim Adj. necessary ال زم lāla N. tulip 11 اللە lab N. lip, edge لب libās N. clothing 14 لباس läškär N. soldier 9 لشکر latī f Adj. elegant 11 لطيف laʿl N. ruby 15 لعل luǧat N. language 12 لغت lafaẓ N. word 11 لفظ laqab N. what someone is known as; a title or 14 لقب nickname lekin Conj. but ليکن m م Chaghatay Transliteration Definition Chapter Mā warā ‘n-nahar PN. “The Land Beyond the River,” 11 ما ورا النھر Transoxiana, Mawarannahar (NB: when reading out loud, most pronounce it like “Mawranahar”) mājarā N. event 13 ماجرا 238 Chaghatay-English Glossary Chaghatay Transliteration Definition Chapter Māčī n place name, southern China or “Machin” 15 ماج ي ن� māzār N. shrine مازار māl N. goods, wares; livestock مال mama N. old woman 16 ماما māyil Adj. toward, inclining 11 مايل māh N. month, moon (Persian) 7 ماە (Before a month, it has an ezafe: māh-i sawwāl “the month of Shawwal.” [See 10.4]) mabāda Conj. “just in case”; “in the event that”; a مبادا strong “if” mubārak Adj. blessed 15 مبارک Mubārak bolsun! “Congratulations!” 15 مبارک بولسون mabsūt Adj. detailed 13 مبسوط mutaḥayyir Adj. astonished 13 يمتح� mutaṣṣil Adj. bordering 7 متصل mutaǧayyir Adj. changed 13 يمتغ� mas̱ āl N. example مثال mithqāl N. a small unit of weight مثقال mis̱ l N. proverb 12 مثل mis̱ l-i “like, as, such as” 11 مثل mas̱ nawī , a kind of 12 مثنوى mas̱ nawiyāt N. plural of مثنويات poetry ّ mujallad Adj. bound (as a volume) 12 مجلد majlis N. meeting 8 مجلس muḥtaram Adj. respected 8 تمح�م Muḥarram PN. the month of Muḥarram محرم maḥkam Adj. tight, firm; Adv. Firmly 10 محکم maḥall N. time, season 11 محل maḥallat N. neighborhood, quarter or area of a town; 11 محالت outlying region of a settlement Chaghatay-English Glossary 239 Chaghatay Transliteration Definition Chapter maḥallat 11 محالت maḥalla see محلە Muḥammad PN. man’s name, Muḥammad 7 محمد Muḥammad PN. the Prophet Muḥammad “the chosen” 12 ّمحمد Muṣtafà فمصط� muḫtaṣar Adj. minor, insignificant 11 مختص muḫtaṣar N. summary; the long and short of it 13 مختص maḫlūq N. creation (of God), living creature 14 مخلوق ّ muddat N. period of time 13 مدت ّ mudaʿʿā N. reason 15 مدعا dafn 13 دفن madfūn Adj. buried (related to Arabic مدفون “burial”) maźkūr Adj. the aforementioned 7 مذکور maźkūra Adj. the aforementioned (feminine) 7 مذکورە maźhab N. school of jurisprudence within Islam 14 مذھب (i.e. Hanafi, Maliki, etc.) murātaba N. time, occasion 9 مراتبه murāqaba N. trance 15 مراقبە martaba N. rank, degree, station 15 مرتبە murtafiʿ Adj. high up 11 مرتفع murč N. pepper 1 ُمرچ murī d N. disciple 14 مريد musāfir N. traveler 11 مسافر mast Adj. intoxicated مست mustmand Adj. unfortunate 15 مستمند mustawlī Adj. overwhelming 13 مستوىل masjid N. mosque 11 مسجد masrūr Adj. happy 13 مسور Musulmān PN. Muslim مسلمان masnad-nišī n Adj. in the seat of honor 15 ي نمسندنش� 240 Chaghatay-English Glossary Chaghatay Transliteration Definition Chapter mušarraf Adj. honored 13 شم�ف mušrif Adj. overlooking 11 شم�ف mušrik N. polytheist 15 شم�ک muškil Adj. difficult 10 مشکل mašhūr Adj. famous, known as or for 11 مشھور maṣlaḥat N. advice, discussion 14 مصلحت 11 مصنفە muṣannafāt N. compositions (plural of Persian مصنفات muṣannafa) maẓlūm (kiši) N. woman 2 مظلوم (ک شىس) maʿbad N. place of worship 13 معبد maʿqūl Adj. satisfied, willing 15 معقول maʿlūm Adj. known 13 معلوم maʿmūra N. an inhabited place, the inhabited world 11 معمورە maʿnà N. meaning 12 نمع� Moǧul PN. Mongol 11 مغول muqābila N. confrontation; Adj. confronting 8 مقابلە muqarrab N. intimate or familiar person; an angel 10 مقرب allowed into the presence of God maqṣūd N. goal, intention 15 مقصود ّ muqaṭṭaʿ, short poems 12 مقطع muqaṭaʿāt N. plural of مقطعات Mikāʾīl PN. the archangel Michael 10 مكائیل makiyan N. hen 2 مكیان mullā N. mullah 4 مال Mullā Šawkat PN. man’s name 9 مال شوکت Āḫūnd آخوند mulāḥaẓa N. observation 14 مالحظە mulāzim N. servant; lieutenant 13 مالزم ّ millat N. sect; religious community 14 ملت miltī q 8 ملطق see ملتق Chaghatay-English Glossary 241 Chaghatay Transliteration Definition Chapter miltī q N. rifle 8 ملطيق malik N. king 13 ملک milk N. property 7 ملک mulk N. kingdom 13 ملک Mämät PN. man’s name 7 ممت mumkin Adj. possible ممکن mamlakat N. territory, country مملکت män Pro. I, me من munājāt N. prayer 10 مناجات munādà-gar N. herald 15 منادىگر munāsib Adj. appropriate 12 مناسب munāsibat N. connection, occasion 8 مناسبت munawwar Adj. illuminated 10 ّمنور meniŋ Pro. my منينک mehmān N. guest مھمان muhayyā Adj. prepared 10 ّمھيا muwarriḫ N. historian 12 م ورخ ٔ ّ muwarriḫ 12 م ورخ muʾarriḫ see مورخ muz N. ice 1 موز mozay N. calf 3 موزاى mawzūn Adj. balanced in its proportions 11 موزون mawsūm Adj. known as 11 موسوم Mūsà PN. man’s name, Musa (biblical Moses) 7 موىس mūsī qī N. music 11 قموسي� Moǧul PN. Mongol موغول Moǧulistān PN. place name, Moghulistan, the “land 12 موغولستان of the Mongols,” roughly modern-day southern Xinjiang mawlānā N. master (as a title) 14 موالنا moma N. grandmother موما 242 Chaghatay-English Glossary Chaghatay Transliteration Definition Chapter munčä Adv. this much, to this degree مونچە 8 (بو + -دين ←) ”mundin “from this موندين mūy N. hair 14 موى mūy “hair”) 14 موى >) mūyī Adj. hairy موى may N. wine, alcohol ىم maydān N. square; field 11 ميدان Mīr ʿAlī Šer PN. Mir ʿAli Sher Navai (1441–1501), 11 يم� عىل يش� Nawāʾī famed poet, writer, and patron نوا ٔى mī rāb N. an official who manages irrigation and 7 يم�اب the distribution of water mis N. copper ميس mayl qil- V. to incline 11 ميل قيل- mayalān N. inclination, preference (Persian, plural 15 ميالن (”mayl “inclination ميل of män من see ي نم� miŋ Num. 1,000 مينک mewä N. fruit 1 میوه n ن Chaghatay Transliteration Definition Chapter nābūd Adj. annihilated 15 نابود nāčār Adj. helpless, compelled; of poor quality ناچار našpati N. pear 11 تناشپا� naǧara N. kettle-drum ناغارا nāgāh Adv. suddenly 10 ناگاە nāmūs N. law; honor; hidden deceit 14 ناموس nāma N. letter, epistle, treatise نامە nan N. bread 1 نان nubūwat N. prophecy 12 نبوت natī ja N. result 8 نتيجە Chaghatay-English Glossary 243 Chaghatay Transliteration Definition Chapter 14 (نچە näččänd Adj. many (see نجندە necuk 14 نيچوک see نجوک 9 (نچە näččän Adj. several (variant of näččä نچن noḫud N. a very small unit of weight نخود nadāmat N. regret 15 ندامت naźra čiraǧ N. mourning by lighting a lamp 14 نذرە ج راغ (naźr čiraǧ) (نذر چ راغ) našw wa namā N. development, growth 11 نشو و نما našī b Adj. down a hill 11 نشيب nišī n “sitting at, attending” (suffix from 15- - ي ننش� attending the“ تخت ي ننش� < (Persian throne” naṣī ḥat N. advice 15 نصيحت nażar N. brightness (of God) 10 ضن� naẓar N. look, glance, consideration نظر naẓm N. poetry 16 نظم namāz N. prayer 15 نماز namāz öt- VP. to say prayers 14 نماز اوت- numāyān Adj. apparent 14 نمايان närsä “thing” 12 نرسە nemärsä same as نمرسا nemä N. what 5 نمە ”nihāyat N. extreme; nihāyat-i “extremely نھايت nawwāb N. an official; a person of status; “nabob” 13 نواب nöbät N. turn, time نوبت Nūḥ PN. man’s name, Nuh (Noah) 16 نوح ن nemä 11 نمە ne “what”; same as � Niyāz PN. man’s name 6 نياز niyat N. intention, purpose نيت nečük Conj. how, why; Adj. what kind of 12 نيچوک Nilḫa PN. place name, Nilkh 9 نيلخە 244 Chaghatay-English Glossary h ھ Chaghatay Transliteration Definition Chapter hujūm N. attack 8 ھجوم heč kim no one 14 ھچ کيم här Adj. each, every 10 ھر Herāt PN. place name, Herat, a city in present- 11 ھرات Harī ھرى day Afghanistan; also härgiz Adv. never, by no means (with negative ھرگي ز� verbs) Herāt 11 ھرات Harī see ھرى halāk Adj. destroyed, killed 16 ھالک häm Conj. also 5 ھم hamāna as soon as (used after the infinite of ھمانە لشکرالر يک�ماک ھمانە ,.the verb, e.g Läskärlär kirmäk hamāna اوروشتوق urustuq “As soon as the soldiers entered, we fought.”) himmat N. ambition 15 ّھمت hämmä Adj. all 9 ھمە Hindustān PN. place name, India 12 ھندستان hunar N. skill 10 نھ� hawā N. weather, air, climate 6 ھوا heč Adv. never, not at all 9 ھيچ w و Chaghatay Transliteration Definition Chapter wä Conj. and 1 و wājib N. “necessary”; a category of Muslim 15 واجب jurisprudence wāris̱ N. heir 7 وا رث wārid Adj. informed, known 11 وا رد wāfir Adj. abundant 11 وافر wāqiʿ N. an occurrence واقع Chaghatay-English Glossary 245 Chaghatay Transliteration Definition Chapter wāqiʿ bol- V. to be (located) 11 واقع بول- wāqiʿāt N. (pl) events 9 واقعات wāqiʿa N. incident, event 8 واقعە wāqif Adj. aware 13 واقف was̱ ī qa N. confirmation of an oath 7 وثيقە wajh N. plan, method وجە wāris̱ 7 وا رث waras̱ a N. heirs (plural of Arabic ورث ە “heir”) wasat N. middle 11 وسط watan N. homeland 14 وطن watan qil- VP. to settle down 14 وطن قيل- waʿda N. promise 15 وعدە wafāt N. death وفات wuqūf N. awareness 12 وقوف wakālat N. power to represent 8 وکالت wakī l N. representative 8 وکيل wilāyat N. country 11 واليت walī Conj. but, nevertheless 11 وىل wahm N. suspicion 13 وھم wayrān Adj. ruined, devastated ويران y ي Chaghatay Transliteration Definition Chapter ya Conj. or; “Oh!” 4 يا yat- V. to lie down 9 يات- yār, yar N. friend (yār); bow (as with an arrow) 5, 15 يار yaran ياران yar); plural) yarala- V. to wound 8 ياراال- yarat- V. to create 10 يارت- 246 Chaghatay-English Glossary Chaghatay Transliteration Definition Chapter Yarkand PN. place name, Yarkand يارکند yarliq N. command, proclamation 8 يارليق yaru- V. to light up, to shine 14 يارو- yarim N. half; Adj. half ياريم yaz N. summer ياز yaz- V. write 5 ياز- yasa- 13 ياسا- yas- see ياس- yasa- V. to array; to construct, build 12 ياسا- yasaw N. military order 12 ياساو 11 ,6 اون ايک ,.yaš Adj. young; N. year of age, e.g ياش on ikki yas “twelve years old”; N. tear ياش (from the eyes) yaša- V. to live; to grow older ياشا- yašurun Adj. clear, open; Adv. openly 13 ياشورون yaǧ N. rain; grease, fat, oil 11 ياغ yaq “No.” 6 ياق ǧa ot yaq- “to 8- -غە اوت ياق-) yaq- V. to light ياق- light X on fire”) yaqa N. edge 11 ياقا yalǧan N. lie, falsehood 12 يالغان yambu N. a silver ingot, Chinese yuanbao يامبو yamǧur N. rain يامغور yān N. side 11 يان yäŋi 8 ينک yaŋi see يانک 8 (ين کدين =) yaŋidin Adv. anew يانکيدين yawǧa Adj. hostile; ferocious 12 ياوغە yät- V. to arrive 8 يت- yat- V. to lie (down) 15 (يت- يات-) yatmiš Num. 70 يتميش Chaghatay-English Glossary 247 Chaghatay Transliteration Definition Chapter yättä Num. 7 يتە yaḫši Adj. good 1 یخ شىس yär N. place 2 ير yär yär N. every place 14 ير ير yiraq Adj. far, distant 15 يراق yār 15 يار see يران yosun N. manner, custom 12 يسون yešil Adj. green يشيل Yaʿqūb PN. man’s name, Yaʿqub 7 يعقوب yaʿnī Conj. “that is to say” 15 نيع� yiǧ- V. to gather 13 يغ- yaǧačči N. carpenter 16 جيغا� yaǧač N. wood; N. league (unit of distance) 10, 11 يغاچ yiǧla- V. to cry, to weep 16 يغال- yaqa N. edge, side 16 يقا yaksān Adj. singular 15 يکسان yakšanba PN. Sunday 8 يکشنبە yigit 16 يگيت yigit see يگت yigirmä Num. 20 يگرمە yigit N. young man; cavalryman 14 يگيت yil N. year 7 يل Yamatu PN. place name, Yamatu, southeast of 9 يماتو Ghulja yaman Adj. bad, evil; Adv. very much 3, 16 يمان yeŋi Adj. new 1 ینك yänä Adv. again; more, other 9 ينە yu- V. to wash يو- yötä- V. to swallow 16 يوتا- yür- V. to walk, to go about 12 يور- 248 Chaghatay-English Glossary Chaghatay Transliteration Definition Chapter yurt N. country, land, place 5 ي ورت 12 يورو- yürü- see يورو- yüz N. face, surface; Num. 100 12 يوز Yūsuf man’s name 11 يوسف yoq V. “there is no” 2 یوق yuqqari Adj. high, above 16 يوققارى yol N. road; a unit of distance 3 يول yul- V. to pull up, to pluck 16 يول- yolbars N. tiger يولبارس yulǧun N. tamarisk يولغون yoluq- N. to run across, encounter 13 يولوق- yumša- V. to soften 15 يومشا- yumulaq Adj. round 5 يوموالق Yūnān PN. Greece 13 يونان yä-/ye- V. to eat 6 ي�- yebär- V. to send 12 ييبار- yättä 12 يتە yetti see تيي� Index of Grammar and Suffixes Abbreviated accusative, -n, 12.22 Delimitative, -ǧunčä/-ǧučä/-günčä/-güčä, Abilitative, 11.9 -ǧičä/-gičä 12.15, 12.16, 14.8 Ablative Case, 3.3.2; partitive 10.14; expressing Denominative, -la 15.18 reason 12.14 -din/-dan/-dän, 3.3.2, 10.14, 12.14 Abstractive -liq/-lik/-luq/-lüg, 7.6.2, 12.8 -dur, 1.3.1, 11.3 Accusative Case, 3.3.4 -al, abilitative 11.9 emäs, 1.3.2 -ali/-äli/-yli, voluntative 14.6 Epenthetic -n-, 12.7 ammā, 5.6 Equative, -čä 14.12 -āt, -ān, Persian plurals, 11.14 er- “to be,” 7.4 Aorist, 10.7 Ezafe, 10.4, 15.13 Attributive adjectives, 1.4 -ar/-är/-ur/-ür, aorist, 10.7; -ar erdi, habitual past, -ǧa/-gä/-qa/-kä, 3.3.3 10.7.3 -ǧač/-gäč, gerund 13.6 Articles, 2.4 -ǧali/-gäli/-qali/-käli, 10.8 Attributive -liǧ/-lig/-luǧ/-lüg, 7.6.1 -ǧan/-gän, participle, 8.4 ay, 4.4 -ǧay/-gäy, imperative 11.8, 15.3 -ay/-äy, voluntative, 15.9 Gender, 16.9 -ayin/-äyin, voluntative, 15.16 Genitive Case, 3.3.5 -ǧunčä/-ǧučä/-günčä/-güčä, -ǧičä, -gičä, bā- “with, by means of ” 14.7 delimitative/terminative 12.15, 12.16 bar, 2.3.1 bašliq, 9.4 Habitual past, 10.7.3 -bdur, narrative past, 11.5 häm, 5.6 bē-, “without,” 11.12 biz, 4.3 -i/-si, 3.3.5 bol- “to become,” 6.6 i “to be,” 7.4 -i, ezafe, 10.4 Causative, 9.3 -ī, adjectival 11.6 -čä, equative 14.12 ikän, 11.7 -či, 10.3 Imperatives, second person: -ǧay/-gäy 11.8, -čiliq, forming an adjective 16.3 -ǧil/-gil 10.10, familiar 12.4, -ŋ/-ŋlar Comparative, -raq/-räk, 11.10 15.11; third person: -ǧay/-gäy 11.8, 15.3, Conditional, 9.5; using for requests, 16.7 -sun 10.9; Conjugations, 5.6 Imperfective gerund, -a -y, 11.9, 12.5 Copular sentences, 1.3.1, 11.3, 15.4 Indirect preterit, -miš 13.3 Copulative gerund, -p 7.8.2, 12.6 Infinitive, -maq/-mäk, 10.12 -da/-dä, 2.5, 3.3.1 -ke, subordinating conjunction, 7.5 -daki/-däki, -daqi, 14.13, 16.4 Dates, 7.3.1 -l, passive suffix, 8.3 Dative case, 3.3.3 -la, denominative suffix 15.18 de- “to say,” 6.4, 9.8 -lar/-lär, 3.2 -dek/-dak, 15.14, 12.21 -liǧ/-lig/-luǧ/-lüg, attributive 7.6.1 250 Index of Grammar and Suffixes -liq/-lik/-luq/-lüg, abstractive 7.6.2, 12.8 Question particle, 4.2 Locative case, 2.5, 3.3.1 -quz/-küz, causative, 9.3 män, 4.3 -raq/-räk, comparative, 11.10 -may/-mäy, negative gerund, 9.7 Reciprocal suffix, -š- 12.20 -miš, indirect preterit 13.3 Roundedness harmony, 6.2 -mu, 4.2 -sa/-sä, conditional, 9.5 -n, abbreviated accusative, 12.22; epenthetic 12.7; sän, 4.3 reflexive 15.8 Simple past, 6.3 Narrative past, -bdur, 11.5 siz, sizlär, 4.3 Negative gerund, 9.7 -siz, “without,” 12.3 nemä, epenthetic 5.7 Subordinating conjunction, 7.5 -ni, 3.3.4 -sun, 10.9 -niŋ, 3.3.5 -š, reciprocal suffix 12.20; verbal noun 15.7 Nominative case, 3.3.6 -šičä, 16.5 Numbers, 7.3 tā, 12.15, 14.8 Ordinal number, 7.3.2 Terminative, -ǧunčä/-ǧučä/-günčä/-güčä, öz “self,” 6.5 -ǧičä/-gičä 12.15, 14.8 -tur/-tür, causative suffix, 9.3; copular verb, 11.3, 15.4 -p, serial verbs 7.8.1, 12.6; manner 7.8.2 u/ul, ular, 4.3 Pair words, 9.6 -ur/-ür, aorist, 10.7; causative, 9.3 Palatal harmony, 3.2.1 Participles, 8.4, 10.7.2 Verbal nouns, -š 15.7 Partitive, 10.14 Voluntative -ali/-äli/-yli 14.6, -ay/-äy 15.9; Passive voice, 8.3 -ayin/-äyin 15.16 Past perfect, 8.4.3 Vowel-zero alternation, 4.5 Persian prefixes, 11.12, 14.7 Personal pronouns, 4.3, 10.13 wä “and,” 2.2 Plural, 3.2, 11.14 Possessive pronouns, 6.1 yā, 4.4 Possessive suffixes, 3.3.5, 6.1 -ye, ezafe, 10.4 Present-future tense, 5.2 yoq, 2.3.2 About the Author Eric Schluessel is Assistant Professor of Chinese History and Politics at the University of Mon- tana. He holds a PhD in History and East Asian Languages from Harvard University, an MA in Linguistics from the School of Oriental and African Studies, and an MA in Central Eurasian Studies from Indiana University. He is the author of several articles on the history of Chinese Central Asia. س nounced [s, z, t, z], respectively. However, their visual difference from t> is meaningful in the context of written Chaghatay. It was very important to reproduce> ت Arabic correctly, as it was spelled in the Quran and other Arabic texts, rather than phonetically according to local pronunciation. Later, Chaghatay used these letters to make other distinctions. Two homophones could be āṭ, for example. Loanwords could be written using these آط at and ات :written differently ź>. That spelling showed that they were> ذ :letters, as well, along with another Arabic letter .tī ṭay, and so on تيىط ,źoŋtoŋ ذونکتونک :foreign words :