A L P A M Y S H
Central Asian Identity
under Russian Rule
H. B. PAKSOY
Association for the Advancement of
Central Asian Research
Monograph Series
Hartford, Connecticut
CHAPTER THREE: The Alpamysh Dastan
NOTES ON THE 1901 ALPAMYSH
Collection
The 1901 Tashkent version of Alpamysh prepared for
publication by Abubekir Ahmedjan Divay is the oldest
variant printed in Central Asia the circumstances of whose
collection are known. The copy from which the following
translation was made was published in Tashkent in 1901 in
book form by V. M. Ilina. The first page tells us that the
work was reprinted from Sbornik materialov dlia statistiki
Syr-Dar'inskoi oblasti (hereafter referred to as Sbornik),
v. X (1901), the publication of the Syr Darya oblast'
Statistical Committee, of which Divay was a member. As
noted in the Bibliography (Chapter Two), it was not the
only printing of this version in Tashkent in 1901. The same
version was also reprinted in 1922, again apparently in
multiple editions in various serial publications.
Ghabdullin and Sydykov cite a third 1901 version of Divay's
Alpamysh, published in Pamiatniki Kirgizskogo narodnogo
tvorchestva (Tashkent, 1901).1 Thus there were apparently
three different printings of the same version in 1901.
Ghabdullin and Sydykov also state that the second
publication of this version (apparently only in the
original language) came out in 1922 in Batyrlar Vol. VI2
and also in Russian translation in Kirgizsko-kazakhskii
epos, no. VI, Tashkent 1922.3
Although the 1922 issue was a reprint of the 1901 variant,
Divay made changes in the vocabulary, weeding out Persian
and Arabic elements (which he noted in his brief
introduction to the 1901 editions) and replaced them with
Turkic vocabulary. Some of these changes are documented in
a line by line comparison of the two texts in Ghabdullin
and Sydykov (p. 42) and in greater detail by Sydykov alone
in his presentation to the Kazakh Academy and published in
Kazakhskaia narodnaia poeziia (p. 183):
1902 (1901) edition 1922 edition
Yerde Otken Alpamysh Jerde tken Alpamysh
batyrdyn taghrif
hikaiaty
abiyatydur batyrdyn hikaiasy.
ALPAMYSH: Chapter Three 3
Bul dnieden bi ferzend Bul dnieden bir balasyz
ter boldyk tetin boldyk.
Kette beiram toy tarkap lken toy tarkap ketti.
ketti.
Sahardyn faiyz uakytynda Tan bozaryp atyp kele
jatkan uakytta.
Alghanlaryna Alghandarymen kyzyk deuran
jakynlyk etti sristi.
Boiyna hemile bitti Boiyna bala bitip.
The Language of the dastan Alpamysh
The language of Alpamysh is Chaghatay, adorned with a
liberal sprinkling of tribe-specific vocabulary, such as
Kirghiz, Kazakh, Uzbek etc., depending on which tribal
unit's version is examined.
The Chaghatay language is alive and well across Central
Asia.4 It has never died, and is often referred to as
"Turkistani", or simply by its earlier name, Turki. The
designation "Turkistani" given to the same dialect
certainly carries political implications, conjuring up
memories of more ancient associations and of the Turkistani
movement at the turn of the 20th century.5
The label "Turki" refers to the language of Yesevi (12th
C.), Timur (14-15th C.), Babur, Ulug Beg, Navai and Baykara
(15-16th C.) among other significant historical figures.
This designation has been preferred by nearly all the
authors who have written in it.6 In short, Turki is
probably one dialect understood by virtually all the Turkic
peoples of Central Asia.
Abubekir Divay's 1901 printing of Alpamysh is written half
in verse half in prose and in the Arabic script. The text
contains some 9000 words. Divay called it Alpamysh Batyr;
Kirghiz Poem.
As noted in Chapter Two, the term "Kirghiz" was replaced in
the Soviet period by the term "Kazakh" to denote Turkic
speakers in the steppe; those who had been called
"Kara-Kirghiz" before 1917 were called simply "Kirghiz."
This renaming coincided with the division of Central Asia
into soviet socialist republics (the so-called
razmezhevania) and with the "language reforms" of the 1920s
and 1930s.7 Here, when quoting, the term "Kirghiz" will
4 H. B. Paksoy
be used as in the original.8 Otherwise the term Kazakh is
employed.
Despite Soviet disputations on the proper designation for
the 1901 version,9 Divay noted in his brief introduction
(translated below) that the bahshi from whom this version
was recorded was Karakalpak, but the version itself is
"Kirghiz" ("Kazakh"). In view of Divay's life long research
on the steppe, his judgment should prevail.
An examination of the text itself establishes the close
association with Kazakh/Kirghiz rather than the dialect of
the Karakalpak. In Line 724 is a reference to Aycurek, the
woman of Semetey, the son of Manas, alp of the dastan by
the same name. The dastan Manas is primarily associated
with the Kirghiz. Furthermore, the informants consulted for
this translation, were Kirghiz of the Pamirs who had a
native's familiarity with the particular dialect of this
text.
The version of Alpamysh which follows is neither the
longest, nor the shortest variant known. Furthermore, it
presents two major difficulties:
1. The script suffers from misspellings, demonstrably due
to poor typesetting, perhaps because the work was done by
non-native typesetters. For example, in a number of cases
the spelling of specific words varies from one appearance
to the next. Even the name "Alpamysh" is not immune. This
not only makes the reading of the text somewhat difficult,
but in many cases (noted in the commentary) alters the
meaning of the relevant passages greatly.
2. The style of narration is somewhat erratic, making the
distinction between "who is speaking when", or "who is
doing what to whom" rather tenuous.
The first problem is purely a mechanical one, albeit a
nuisance, and can be dealt with. The second is of a
structural nature, possibly due to the recitation of the
bahshi, the original transcription or even the second copy
made from the first. The text also suffers from the use of
faulty grammar.
It must be emphasized that neither of these drawbacks
diminishes the original fiery spirit of the dastan nor
reduces this edition's critical importance and value.
Indeed, there were several reasons for having selected this
version for translation and analysis:
1. Aside from the fact that it is the earliest printing
outside Kazan, it constitutes a very early attempt by an
ALPAMYSH: Chapter Three 5
individual (Divay) to save the dastan from extinction.
2. The transcription and printing pre-date the 1917
Revolution. (The majority of the Alpamysh printings are the
products of post-revolutionary efforts.)
3. It is in the Arabic alphabet, which is the earliest of
the three major alphabets in which this dastan has been
published.
4. The specific location and conditions in which it was
collected are known.
5. It is possible to observe the "time-layers" in the text,
juxtaposed over prolonged historical periods.
At an early state in the process of translation, it became
evident that a group of tribe-specific words, as noted
above, were not covered by any accessible or extant
dictionary. Therefore it was imperative that a native
speaker be located to serve as a language informant. After
an extensive search, Rahman Kul Kutlu and his tribe, who
became refugees from the Afghan Pamirs when the Soviet Army
invaded that country, were discovered to have been settled
in the Van province of the Turkish Republic.10 Despite
his advanced age, Rahman Kul Kutlu11 graciously
agreed to submit to an incessant barrage of questions.
As a result, many a misprinted word been corrected and
semantic and narrational difficulties clarified.
The translation strives to reflect the style and flavor of
the original narration. It is done primarily for reference
to the historical treatment of the topic at hand and not
undertaken for purely linguistic analysis. At the same
time, it became necessary to inject explanatory words and
phrases, within the parenthesis pair (), into the
translated text. First of all, the bahshi, or perhaps the
transcriber, seems occasionally to have disregarded
grammatical niceties. Thus, inserted remarks are sometimes
needed in order to overcome the effects of this sloppiness
and to make the text palatable for the Western mind. Such
remarks are also needed because of a "literary" method
employed by Central Asian bahshis, which I call "indexing."
Authors writing in Chaghatay, a language especially
suitable for terse and concise expression, tended to bring
into view entire concepts with one operative key word. This
had the effect of compressing a large body of information
into one central word, the understanding of which was
pivotal to the comprehension of a couplet or quatrain. This
6 H. B. Paksoy
applies equally to verse as well as prose written in
Chaghatay.
Indexing was a favorite mechanism among the authors who
produced literary works in Chaghatay. In fact, a survey of
the Chaghatay literary output would suggest that the higher
the level of indexing, the more sophisticated the poetry
was considered. On the other hand, due to the practice of
"indexing" and because the nature of the classical
Chaghatay is rather to the point (without flowery
redundancies), the translation may, at times, give the
impression that the text is composed of incomplete or
random sentences. In the original, however, the rhyme
scheme holds the verse together.
Divay began the 1901 version with a very brief foreword in
Russian. This introduction is unsigned in the 1901 version.
However, this same introduction reappears, over Divay's
signature on p. 5 in the 1922 reprint of this version in
Batyrlar VI. The introduction is translated here:
"We present here for the attention of the reader,
the translation and text of the poem Alpamysh
Batir, which enjoys great popularity among the
Kirghiz of the Syr-Darya oblast.
"This manuscript was sent for our use by the
former head of the Amu-Darya otdel of the
Syr-Darya province, Major General K. I. Razganov,
for which we render to His Excellency our sincere
gratitude.
"It was recorded by a Karakalpak of the Tortkol
volost Amu-Darya otdel the improvisator
Djia-Muradov Bek-Muhammedov [sic], by profession
a bahshi.
"The poem is presented, almost from beginning to
end, in a poetical form, and its content is
extremely interesting.
"Although the poem Alpamysh Batir is a purely
Kirghiz work, because of the fact that it was
here set down by a Karakalpak, a near neighbor of
Bukhara, the text of it is sprinkled with Persian
and Arabic terms. In the translation, we have
tried, as far as possible, to remain close to the
text."12
Importance of Name
There is no satisfactory explanation of the name
ALPAMYSH: Chapter Three 7
"Alpamysh." Three suggestions may be mentioned, though
neither of the first two is convincing and the third is
untenable.
1. The man known to historians of India as Altamish,13
who in A. D. 1211 assumed the throne of Delhi as Shams
al-Din, is variously named on his coins as [scripts]
(But not in fact Altamish?)14 Given that the Kirghiz
and Kazakh versions spell the name "Alpamysh" as "Algamysh"
and "Alfamysh," it could be that "Altamysh" is yet
another variant. Indeed, Digby tells us that the
pronunciation "Altamysh" has been used in India
since the 18th century.15 But Digby's findings seem
to bear out the traditional reading "Iltutmish."
2. In the Secere-i Terakime by Abul Gazi Bahadur
Han,16 there is a mention of Barchin, wife of Mamis Bey,
daughter of Karmis Bey. Abdlkadir Inan suggests that
this alp + Mamis may lie at the root of the name
"Alpamysh."17
3. The words "qagani alp armis" in the eighth-century
Tonyukuk Inscription18 might seem at a casual glance
to support the obvious though impossible
etymology "Alpermish." But of course there is no question
of a name here; the words mean "Their Qagan is said to be
brave."
It is, however, possible that "Alp Imis" ("it is said that
he was an Alp" or, more probably "he proved that he indeed
is an alp") may lie at the root of the name Alpamysh.
Place of Origins
A. K. Borovkov is of the opinion that the dastan Alpamysh
arose between the 12th and 14th centuries among Turkic
speakers of the Dasht-i Kipchak.19 Both Hadi Zarif
and Zhirmunskii, on the basis of various Byzantine and
Chinese sources20 and the works of Bartold,21 note
"ancient forms" of the dastan "existed probably in the
foot-hills of the Altai as early as the sixth-eighth
centuries at the time of the Turkic Kaghanate."
Zhirmunskii's synopsis of the history of the dastan
reflects the views of his predecessors, Bartold and Hadi
Zarif:
"From the Altai [an ancient form of the Alpamysh
dastan] was brought by the Oghuz tribes, no later
than the tenth century, to their later seats at
the lower reaches of the Syr-Darya,... From there
it penetrated into Transcaucasia and Asia Minor
under the Seljuks in the eleventh century.... In
8 H. B. Paksoy
the twelfth-thirteenth centuries, with the
movement of Kipchak tribes, the tale, in still
another version, penetrated into Bashkiria and
the Volga region... At the beginning of the
sixteenth century it was carried by the nomadic
Uzbek tribes of Shibani-Khan into... the bekdom
of Baysun,.... whence the poem was later
spread..."22
Concerning the locale of this 1901 Alpamysh: Togan states
that a variety of Turkic tribes of the Kipchak group, among
which he includes the Kungrat, have occupied various
locations stretching from Western Siberia to the Aral Sea
and the Ferghana valley.23 From the mid-14th century,
they inhabited the Tobol River region and in the
17th-18th centuries, the south banks of the Aral Sea and
the shores of the Syr-Darya. He includes the Kungrat
among the important tribes found in the Kazakh, Uzbek
and Nogai confederations.24
Hadi Zarif argues that the localization in Baysun dates
from the early 16th century when that region became the
yurt of the Kungrats (whose name, he says, appears in the
late 12th century) as a result of a division of lands among
Turkic tribes which entered Turkistan with Shibani Khan. He
further argues that this localization is common to all the
variants that, "at the present time, the Kungrat constitute
the majority of the Turkic peoples of Central Asians: The
Uzbeks, Karakalpaks, Kazakhs, and Turkmen."25
In the last quarter of the 14th century, two successive
Kungrat leaders, the brothers Hussein and Yusuf Sufi,
battled Timur, established a state in Khorezm and ruled
from Urgench until Yusuf's defeat by Timur in
1379.26
Perhaps as a result of this experience, the Kungrat became
the object of Timur's policy of dispersing the tribes.27
As for the Kungrats' adversaries in the dastan, the Kalmaks
(ethnically Mongolian, adherents of Buddhism) made several
migrations westward. One of the first recorded migrations
took place in the middle of the 15th century. During this
time the Kalmaks held a vast territory from the Altai to
the western shores of Lake Baikal and "their plundering
bands ranged from the outskirts of Peking to Western
Turkestan."28 Other major migrations of Kalmaks to
the regions north of the Aral and Caspian Seas took
place in the mid-17th century, when they reached
Bashkurt lands.29
Another migration westward in the mid-18th century
increased their numbers. In the 1760-70s, part of the Volga
Kalmaks returned to Jungaria at the request of the Manchus;
during their return they fought endless battles with the
Kazakhs and the Kirghiz.30
ALPAMYSH: Chapter Three 9
Thus the Kalmaks seem to have been present north of the
Kungrat Uzbeks from the lower Volga all the way to Jungaria
and south to the Pamirs.31 The two may, therefore, be
said to have been neighbors not in any one limited area or
time, but along a rough line stretching from the Aral Sea
to the Pamirs over a period of centuries. From the 15th
to 17th centuries, the Kalmaks made numerous raids into
Semirechie and were a major enemy of the Turkic tribes
inhabiting Turkistan.32
Just where the exploits of Alpamysh took place, or indeed
where exactly his homeland was, is a moot point. All that
can be safely asserted is that the poem arose in Central
Asia.
Zhirmunskii states that there are separate "national
versions" of Alpamysh. In his introduction to the 1939
Alpamysh, Alimjan writes that all Central Asians share
Alpamysh. By implication, Alimjan's words suggest a
greater degree of unity -- not a common origin to separate
versions, but a single shared dastan. Hadi Zarif states the
case even more directly: "Alpamysh at its foundation is
more ancient than the contemporary national division of the
Turkic-speaking peoples of Central Asia."33
Virtually every major Turkic tribal unit within Central
Asia has at least one version of Alpamysh which they call
their own. Under these circumstances, we may accept the
fact that Alpamysh is an alp, indeed the premier alp, of
the Central Asians. No Central Asian dastan alp shares a
similar honor.
The commentary section follows the translation proper. A
facsimile of the original 1901 text is appended, for those
who may wish to further study this rare version.
10 H. B. Paksoy
TRANSLATION OF DIVAY'S 1901 ALPAMYSH
1. In the times past, at a place called Jidali Baysun,
2. these are the verses of the ancient tale of Alpamysh
Batir.
3. In the times past, in the land of Jidali Baysun, Baybora
and Baysari
4. were two equal Princes. There was abundance all around.
Princedom did not take away
5. worries about being barren. "What is the use of the
possessions beyond the (yurt) threshold Baysari Bay."
6. Two princes conferred: "Listen Baybora, we are about to
leave the world without offspring.
7. If God favored, the apostle interceded, patron saints
(performed a) miracle; only
8. progeny we should ask." These words sounded reasonable
to both. (It is agreed that) patron saints
9. are to be visited, God petitioned. With tears, two
princes promised each
10. other. "If God gives us children, a son to one of us,
and a daughter to the other,
11. would you agree to their betrothal?" "I certainly
would" said the other. "If I had a son"
12. (and) "if I had a daughter;" "we will match them," they
promised each other.
13. Even in the absence of a daughter, they became kudas.
14. Great God showed mercy, their wishes were granted. Time
passed,
15. days followed days. They went back to their lands.
Safely
16. they arrived in their homes. Jan Talas was Baybora's
wife.
17. Baysari took Altun Sach his wife.
ALPAMYSH: Chapter Three 11
18. There was togetherness. Their tears were accepted, and
there was pregnancy.
19. Nine months and eleven days passed. [...]
20. [...] When stomachs protrude with pregnancy, eyes
could not see the ground. The celebrated day
21. arrived. Baybora's wife gave birth to a son and a
daughter. Baysari's
22. wife, to a daughter. A great feast was arranged. Ninety
mares
23. were skinned, hearths were fired in every direction,
altun kabak was shot.
24. Smart sword plays were made. Wrestling contests
arranged. Games lasted thirty
25. and the feast forty days. Golden cribs were placed in
the house. Both Princes
26. brought their children, and placed them in the arms of
the mollas.
27. "You, the chosen people of God, name the children" (the
mollas were asked), "and pray for them."
28. All the princes thus displayed confidence (in the
mollas). Robes of Honor were presented (to the mollas).
Discussion ensued, names were suggested for the children.
29. The Princes were not satisfied (with the proposed
names).
30. Upon casting an eye towards the kible, hoca mollas
31. (in their distinctive garb) were beheld. These were
God's servants, seven kalendars.
32. Hoca mollas stated: "Baybora Bay, your tears are
answered.
33. From the unknown world, destiny sent the dervishes.
34. Let them name the children. Whatever (names) they chose
is acceptable to us. We will raise our hands" (in prayer
for their acceptance in the presence of God).
35. Their share (of the food) was presented to them from
12 H. B. Paksoy
the house of the feast. The seven kalendars were invited to
the center.
36. "You, the wanderers of the unknown, name these
children" they were asked.
37. The kalendars agreed. "The only son of Baybora Bay
should be
38. Valiant Alpamysh. His daughter's name, Kirlangich.
Baysari Bay's
39. daughter, Glbarchin. May Glbarchin be
40. a match to Alpamysh." The seven kalendars have embraced
Alpamysh,
41. patted him on the back, calling him the only son. "We
are your seven pirs.
42. If you slip on a muddy road, burdened with worries, and
ask for help
43. from your seven pirs, and God sends his help, it will
be our duty to render it".
44. The forty wanderers of the unknown disappeared. The
grand festivities
45. ended. Seven years passed. One day, the two Princes sat
down and conferred.
46. "We asked for a son, and were endowed with one; same
for a daughter. We became
47. kudas. We are getting old, youth is fleeting. We have
feasts (to attend)
48. yet. Let us mount the Karakasga horses, and braid their
tails.
49. When we get older, it will hurt more when we fall off
the horse while playing kok boru."
50. They chose good horses, and proceeded to play kok boru.
Baysari Bay
51. grabbed the goat and took the lead. Baybora Bay gave
chase after him, grabbed
52. a leg of the goat. Baysari Bay did not let go. Both of
them contested,
ALPAMYSH: Chapter Three 13
53. became adversaries, struck each other with whips and
(in due course) entered into the crowd of contesters.
Baybora Bay's
54. family was teeming. Baysari Bay's family was not as
numerous.
55. During the kok boru grappling, the goat assumed the
personality of the Devil. Baysari Bay
56. experienced much difficulty and belittling from his
kuda Baybora. *
57. If the lock of hair remained, and life left * He
(Baysari Bay) resented his kuda and his actions (during the
Kok Boru).
58. "He (Baybora) caused me to remain childless." Because
of his ill feelings
59. Baysari left the field and went back to his home. Due
to his distress
60. he did not leave his house or bed for seven days and
nights. He spent his time surmising.
61. "Baybora was my eternal relation. Since he caused me
grief, I should
62. move away, find another place to live.
63. Find a place (to go) where I will not be belittled. I
should not
64. allow my daughter to marry his (Baybora Bay's) son. I
should not give him a pinch of my salt. In this false world
65. I should not see Baybora Bay's face again." Thereby, he
decided to move to a distance of forty days and six months
66. to the land ruled by Taysha Khan. After loading his
ninety camels,
67. he stopped at Ak Bulak. Spent the night.
68. At dawn, he loaded his camels one more time.
69. On a black camel, with Barchin in a gold kibacha,
70. his wife Altun Sach said (to Baysari): * "May it rain
14 H. B. Paksoy
71. and turn the bright days into floods * may your
prosperity be increased from year to year *
72. you loaded ninety camels at dawn * You, Gulbarchin's
father,
73. may your journey be auspicious * We have tightened the
girth on the horse's saddle * We
74. are listening to hear the tongue of the Mongol * We
loaded the ninety camels at dawn *
75. Which lord's land are we going to." Baysari Bay
answered: 'Pencil
76. thin eyebrows are the ornament of a face * I could not
eat because of my grief *
77. I declare that I was treated condescendingly * Do not
shed tears
78. Altun Sach * you were as high as the full moon * in
this world,
79. you were known (the distinguished one) in the four
corners * in the past,
80. we were two equal princes living a plentiful life on
this land * the full moon was up high
81. * (Now) in this world all around me is lost * in the
past
82. (living) on my plentiful land * when (we had) the
horses run, it was a festive occasion *
83. my exuberant heart was overflowing with joy * as I
whipped my horse * On that day I
84. grabbed * the goat and got away * who reaches his goal
in this world * The
85. dignity of (granted) offspring was fleeting * Baybora
was my eternal kuda *
86. He chased after and caught me * My eternal kuda * He
87. struck me on the head with his whip * I do not have
elder or younger brothers *
88. (If only it had not been for) the lack of an
offspring! * My eternal kuda struck me on the head with his
ALPAMYSH: Chapter Three 15
whip *
89. I tightened the girth on my camel's belly * Traversing
a distance of forty days and six months *
90. I will arrive in the Kalmak Taysha's lands * I will
braid the horse's tail *
91. I will lead a life without worry * My only daughter
Barchin * to the atheist Kalmak *
92. I (freely) choose to give (in marriage)" * Answered
Altun Sach: "I cry with tears in my eyes, *
93. forming lakes * My dark hair on my back became
felt-like * In such difficulties
94. my only daughter Barchin * could not enjoy her days as
a young girl * The roses in the garden
95. wilted before the ninety days of the winter * The
valiant dies for his honor *
96. Who does not argue, fight with his elders * We have our
dignity, shouldn't we live on our own land *
97. Mighty God will not approve anything other * Those who
do not know religion will suffer *
98. Who does not argue, fight with his elders * So what if
you have your
99. honor now * The good horse eats well because he heeds
his master * You'll
100. lose the best days of your life * Let us go back to
our honorable land * The insolence of the atheist
101. will be even worse." * They migrated. They
102. travelled forty days and six months, arrived
103. safely in the land of the Taysha. They were given a
tract of land to set up camp. Animals received pasture.
They
104. became poor in the land of the Taysha, paid the
enforced tax, and passed their days. They
105. did not have anybody of their kind around. They were
looked down on. In short, seven years passed.
16 H. B. Paksoy
106. When they arrived, Barchin was seven years old. Seven
years passed, she
107. reached fourteen. Who will you hear the news from *
Hear
108. it from the Kalmak Taysha * The news of Barchin's
beauty reached the ear of the ruler of the land. Sixty two
109. alemdar, thirty two mhrdar, all of whom heard about
it. They all
110. gave a description of Barchin to Taysha Khan. "May we
be sacrificed, the pauper Baysari,
111. who came earlier (to your land), has a daughter. She
is worthy of you." The Ruler was amenable (to the
suggestion).
112. (Taysha said) "Wouldn't he give me his daughter, and
call me his son-in-law?"
113. The officers and servants declared: "Who will he find
better than you. Taksir." (Taysha said:) "Go
114. ask him." At that time, there was another Kalmak
named Karajan,
115. who was a valiant and mighty warrior. He was the lord
of a castle. *
116. (upon hearing the word, Karajan said) "The business of
a Ruler must be that of governing * He should not force
(his subjects), what business does he have with that girl *
117. If it was written * she will spend her life with me" *
Karajan (added):
118. "I will take her" (as my wife). Taysha said: "I will
take her'.
119. Among the many vezirs of the gathering (of vezirs) is
Hizir, among the thousands is found a saint.
120. Vezirs said to the Ruler: "Ey Taksir, cease the
argument, you are the Ruler. You send nine
121. ambassadors, let Karajan send nine ambassadors. To
whomever he (Baysari) consents, it will be your destiny."
This
122. was agreeable to the Ruler. This explanation was
ALPAMYSH: Chapter Three 17
acceptable. The Ruler chose his
123. nine ambassadors. Karajan chose his nine ambassadors.
The Ruler instructed the
124. eighteen ambassadors: "If he chooses the Ruler, let
Baysari give his daughter to me. If he says the Warrior,
125. then to Karajan. The choice belongs to Baysari. The
Ruler will not use force.
126. Let him decide." Eighteen Kalmaks mounted their
horses. They headed
127. towards Baysari Bay's camp. The Ruler's good Vezir,
was the head of his (the Ruler's) nine ambassadors.
128. He was Kokemen Kaska. He arrived at the white tent of
Baysari Bay *
129. "The silhouette of the horses fell on the mountain *
(he added) Do not stay away from us *
130. Is there anybody in this house * Communicate with us *
We rode
131. our horses over stony ground * shed bloody tears from
eyes * If there is a person in the white tent *
132. come out and communicate with us" * Baysari came out.
He recognized the men sent
133. by the Ruler. His color faded. He welcomed
134. them. At that time, Kokemen Kaska spoke up: * "We
taught a lesson *
135. to the enemy bedecked with rubies, corals and mother
of pearl * Stewards caused us
136. to come as ambassadors * The world is transitory and
false * We
137. came as ambassadors * Baysari, who is an outsider * is
138. one of the stewards * We tied on our lances * the
standards, arriving to visit the Bay *
139. To look at the white camp site * We came to offer
greetings * to
18 H. B. Paksoy
140. ask for his Muslim daughter's hand in marriage *
Matchmaking is done by ambassadors * so is
141. making enemies * I am a hunter who let loose his birds
of prey * You have a daughter, we have a son *
142. I came as an ambassador for your daughter * you braid
the mane of your horse * You
143. are the respected leader of the Kungrat * Nine of us
sent by Taysha * Nine by Karajan *
144. If you say The Ruler, then to Taysha * if you say
Warrior, then to Karajan * you have the choice
145. Baysari * You permit Barchin (to marry) * how do you
answer?" *
146. Baysari lost all hope * His luck ran out *
147. He went back into his tent, saw his daughter:
148. "You are my pearl, apple of my eye. Who else. An
149. embassy from Taysha came asking for you. He is
disputing
150. with Karajan. Which one will you choose. May I be
sacrificed to you, light of my eye."
151. At that time Barchin Jan said: "My mind
152. became tired from thinking. Both Kalmaks want the
possessions of this world * Do
153. not cry, dear father, my heart is broken too * God's
will shall prevail * Do
154. not speak disparagingly * Do not look down upon any
other man *
155. Do not cry, father, my heart sinks too * Do not lose
your hopes, dear father, you still have your Barchin *
156. I will look at my face in the mirror * and see what
God created *
157. Do not cry, dear father, I will give thanks (to God,
for what we already have) * I will give my answer to the
Kalmaks *
158. I have grown from year to year * The worry of my loved
ALPAMYSH: Chapter Three 19
one has been troubling me *
159. You do mount your horse and leave the gathering place
* You braid your horse's tail on the
160. day of the battle * You agreed to give me to the
Sultan of the Kungrat * Is
161. he not also fourteen now * Do not braid the horse's
tail without (the prospect of) a battle *
162. I know, you are an anxious man * The real owner of the
property will (eventually) arrive *
163. (For that reason) please be careful in your answer
dear father" * (Altun Sach intercedes) : * "At dawn
164. you had loaded the castrated yellow camels * led them
towards
165. the atheist Kalmaks * I cried heartily upon migrating
from my land * What richness
166. have you gained (from that action)" * Barchin
responded,
167. she grew angry, tightened her belt, twisted off the
bird's neck. Barchin
168. folded her arms, looked at the ambassadors sent by
169. Taysha Khan, and stated: * "I cried deeply when I saw
you *
170. However, what can crying accomplish * We came here
believing that you Kalmaks were men *
171. If I listen to my heart, it has a message * To those
ambassadors sent by the Ruler *
172. This is what I have to say * Go and tell Taysha Khan *
the mane of the horse is
173. braided * valiant elders are superior (to those who
are coward) * If he is Taysha Khan *
174. I am Barchin * We are the guests (in his dominions) *
He should
175. give us six months grace * When six months pass * thin
20 H. B. Paksoy
176. becoming fat * Then he can strike his white lance * I
will wear my gold garments *
177. I need the time to gather my mind * From a distance of
forty days * That I, Barchin came *
178. I will submit myself * to spend a life
179. without worries * From a distance of forty days * (he)
whose horse comes first *
180. not calling him Kizilbash * or Kalmak * I am
181. unlucky Barchin * Go tell your Khan * I will marry
the one I (thus) choose." That is
182. what she said. Ambassadors left. Taysha Khan's
ambassadors reported that
183. (Barchin) would marry him. Karajan's ambassadors told
(Karajan)
184. that she would marry him (Karajan). Taysha said: "I
will marry her."
185. Karajan said: "I will marry her." Both
186. were determined. They were at loggerheads over Barchin
* "What is your business"
187. "What concern of yours" they queried of each other *
Words became soldiers * Their noise reached the sky *
188. Both sides became enemies. If one was to look towards
nine directions, one could behold nineteen thousand
warriors *
189. Warriors with red colored lances. * White and blue
tents * were erected
190. in camps * Battle took place * The blood (of the
warriors) ran down the breasts of the horses *
191. and down the stirrups * The black stones of the roads
* formed
192. new roads and bridges * Fighters slew each other *
Barchin
193. was the cause * Believe it or not *
194. For four months Kalmaks struck each other down.
ALPAMYSH: Chapter Three 21
195. Now (let us) hear of (from) Alpamysh, who (later)
mounted his Baychobar
196. and went to the land of Kalmaks after his beloved.
197. Baybora had a servant. If you ask his name, it was
Kultay.
198. Kultay was the head of ninety (other individuals or
horses). He was in charge of the horse herd.
199. His (Alpamysh's) father and mother (earlier to each
other had) said: "Only death will do us part. No need (for
Alpamysh) to go after
200. the bride." Alpamysh took the golden saddle to his
house, and went to see Kultay
201. who was the overseer of the horse-heard. He
202. was intending to give Alpamysh a horse, when he
(Alpamysh) reached the age of seven.
203. Duldul was also seven years old. If the northern winds
204. mounted him, no human yet did. Baychobar said:
205. "Only a bahadur or the northern winds can mount me.
Only that bahadur
206. who can lift me (off my feet) by my tail may mount
me." That is what Baychobar
207. had in its heart. (Alpamysh) said: "Let me have a
horse to go after (my) bride,
208. to the land of the Kalmaks." (He was told by Kultay:)
"Let us see
209. your valor first. To test your skills (to determine
your ability in undertaking such an action), I'll let the
entire horse heard run towards you.
210. You lay low under a rock. I will determine the
correctness of your value judgement (from the horse you
choose).
211. You catch the horse you think is worthy. I shall
212. see your worth thus my son, and separate you from the
rest."
22 H. B. Paksoy
213. He gathered and drove the entire herd over him. "The
whole herd is at your disposal."
214. The whole herd galloped over Alpamysh.
215. He was not satisfied with any of his father Baybora
Bay's
216. horses. Finally, at the back he spotted a Chobar.
217. It's mane flowed over its ears, surefooted,
218. bushy tailed. When it came closer,
219. Alpamysh, who has been under a corner of a boulder,
emerged.
220. Alpamysh spread the fingers of his hand, jumped up.
221. Alpamysh Sultan, grabbed the tail of the fourteen year
old horse's tail
222. like a lion. Alpamysh stood like an elif (like letter
I). Baychobar kneeled like
223. a camel. Licked its face, stiffened its ears. Tried to
get away thrice. Alpamysh did not let go.
224. Alpamysh (thus) established his power, his supremacy.
Baychobar
225. had promised itself that "only the man who could grab
and lift me by my tail
226. may mount me. Then, he is my master." He (Alpamysh)
rode
227. in (towards Kultay) on his young horse. (Kultay said:)
"May your horse be auspicious * You
228. are my only hope * May your Chobar be auspicious *
Hang the amulet on the neck *
229. When the horse runs, one forgets ones all worries * It
will light up your soul
230. when you ride your Chobar" * (Alpamysh) put a golden
saddle on, with double girth. He had the iron
231. drums sound * He wore his shield on his back * hung
his lance across his saddle *
ALPAMYSH: Chapter Three 23
232. (He) regarded this mount * as an equal to himself * He
took
233. the reins from Kultay, mounting the horse * rode out,
to the land of the Taysha Kalmak *
234. Here and there he rode * (He) heard many tongues on
the way * His face turned pale (from the hard riding)
235. (He) sustained difficulties * on the way to Barchin *
Caused his
236. Chobar mount to become tired * Who did you hear the
news from. As the soldiers of Taysha Khan and Karajan
237. were feuding, asleep in their forts, one morning at
dawn,
238. the noise of hoofs reached Karajan's ears. While
239. the others slept, Karajan speedily arose. (He said)
"Taysha's
240. men (these must be). Get up * my men, on your feet,
one thousand men are coming * We
241. are going to be ambushed * Let me wear my white mail *
braid
242. the tail of my horse * I will not let the name Karajan
be belittled * (I will) attack the enemy
243. like a hungry wolf * If the dogs fight each other,
they will unite upon spotting a wolf (so, forget your feud
and unite against this coming force)."
244. Thus Karajan and the others left for their lands.
Karajan rode until dawn broke. The day
245. rose scarlet. Karajan could not see the reason behind
the noise. In the darkness
246. of the dust, (raised by the same source that is making
the noise, such as a rider) could not even see the ears of
his horse.
247. The spirit of (who he is looking after) Alpamysh was
very powerful. Thus, even though Karajan had Good Saints
looking after him, he could not see Alpamysh. Karajan's
black
24 H. B. Paksoy
248. tulpar did see Alpamysh. Baychobar's stars were
mightier than
249. those of the tulpar of Karajan. Thus, Karajan's horse
was afraid of Baychobar,
250. moving side to side on the road, in his fear.
251. (Karajan states:) "The eyes that look at the bright
face of the black horse are blinded * May your elder
brother be sacrificed
252. to you * With your God given eyes * what did you see
black horse,
253. what did you see * I tried to get you to walk, you
balked * you refused to eat *
254. You became agitated without my whipping you. What have
you seen * You are a fourteen year old
255. tarlan * I did not see an equal to you in my life * If
I whip you, you fly (your feet barely touch the ground) *
What
256. did you see black horse, what did you see * Princes do
not erect tents (their orderlies do) * The lion
257. does not fall under his foe * Are those coming more
valiant than we * What did
258. you see black horse, what did you see * Horse is
covered with perspiration * Are those coming more brave
than we *
259. The coward worries only about food * What did you see
black horse, what did you see" *
260. At that time, the cloud of dust (restricting Karajan's
vision) settled. North wind stopped * When Karajan looked,
he
261. beheld a youth of fourteen with white face and brown
eyes. One of his locks of hair was from gold,
262. the other, of silver; he beheld Alpamysh, the zbek
263. of Jidali Baysun. (Karajan said:) "Are you a sorcerer
or a saint * I'll take your life,
264. spill your blood * You are a powerful enemy * May the
bright days turn into floods * May my rule grow more
ALPAMYSH: Chapter Three 25
prosperous
265. from year to year * In all my life, I did not see a
youngster like you *
266. Bandit natured sultan, may this be your last foray *
The mountain of Kalmaks is tall *
267. Seisens know the prime condition of a horse * Where
are you coming from,
268. where are you going * Who are you, a prince or a
pauper" * Alpamysh
269. answered: "I tightened the girth on the horses back *
I drank the water of
270. the Baysun lake * If you ask my name, it is Alpamysh *
son of
271. Baybora * I left my land may days ago *
272. White geese were flying on the Baysun lake * I chose
my horse at the age of fourteen,
273. mounting it * I come after Barchin" * When
274. Alpamysh said that, (his) horse of prime condition
neighed * (Alpamysh continued) "He who is patient will
attain his wish * At
275. the age of seven I (learned how to) read and write *
My dear Barchin came to this land *
276. In the garden there were apples and pomegranates * In
the realm of God, there is a sweetheart *
277. I was separated from my beloved * Is there anyone who
278. saw my sweetheart" * Karajan laughed with contempt
(and responded:) "There are two other suitors
279. besides you * Roses need (a garden) to bloom * In
order to (be) burn(ed), one
280. needs a tongue * In order to take the beloved from us
*
281. One has to be more valiant than we * If I get angry, I
will take your life *
26 H. B. Paksoy
282. spill your red blood * Go back where you came
283. from * You cannot take back Barchin * If you run away,
284. I'll catch you and lance you down * If you stay, I
will grab you * You
285. cannot take back your Barchin * Go back where you came
from."
286. Alpamysh Batir's patience ran out, he became angry:
287. "Do not speak ill * If you see someone, do not
288. think that he is less than you * Do not speak of
vanity on the field * Do you
289. believe in what you are saying * Do not be vain on the
field * Do not think
290. you are valiant and I am not * Do not believe
291. that you can scare me * God gave you a bird brain *
Kalmak,
292. do not try to act with that small mind * If I get
angry I'll behead you * Did
293. you think that you could scare me * When Barchin's
honor is at stake" *
294. At this time Alpamysh added: "No need to speak down to
me,
295. or attempt to argue." Kalmak Karajan said:
296. "If I argue, I'll draw my bow, strike with the sword.
297. Then what will you do." Karajan added: "Argument is
upon your six ancestors.
298. get used to it." At this time, Alpamysh undid his
golden belt.
299. He dismounted Baychobar. Karajan unfastened his golden
belt.
300. Both prepared to fight and die for Barchin,
301. pledged their lives for the cause. Both took up
positions to wrestle.
ALPAMYSH: Chapter Three 27
302. Alpamysh said: "You go first." Karajan said:
303. "You go first." Alpamysh said: "Your beard is white,
you are older, therefore I defer to you.
304. You go first." Karajan grabbed Alpamysh like a lion.
305. Alpamysh Sultan took refuge in Hz. Ali.
306. At that time, the seven Saints who named Alpamysh
appeared.
307. The Saints came and worked their magic, weighed down
(Alpamysh).
308. Alpamysh became so heavy that, Karajan was not able to
lift him up.
309. Karajan tried to throw him. Karajan was not able to
move him.
310. Karajan thought: "Is this a walnut tree, deep rooted,
that it does not move?"
311. Karajan deferred to Alpamysh. He (Alpamysh) called
God's name three times.
312. He called his seven saints, grabbed Karajan's belt.
313. Picked him up, turned and heaved Karajan under
himself. Embraced him so tightly
314. that Karajan's nose started bleeding. When Alpamysh
threw him down, Karajan started to beg for mercy
315. and said: * "Young horse runs in his time * the
316. one who is a batir, will use his shield * You broke my
back,
317. took my life * If it is Barchin you are looking for,
she will be found * I was
318. alone, now I have an equal * I was fooling myself with
the falsehood of superiority *
319. I accept your God, and his apostle * I become friends
with you,
320. as of now * If blood is spilled, then the golden
throne will shine (because, there will not be anyone to sit
28 H. B. Paksoy
on it) * I speak,
321. elders listen * I became friends with you *
322. I accept your God, and his apostle * He (God) is the
creator of all *
323. Shall I, the offender, can ever be forgiven * I became
324. friends with you * I became Muslim, my God is one" *
At this time,
325. Alpamysh thought. "If I kill him, the black earth will
not be filled.
326. (Furthermore) he (Karajan) invoked the name of God and
his apostle; became a Muslim." He (Alpamysh) stopped.
327. Karajan collapsed. (Karajan) came to, about the time
of the noon prayers
328. and said to Alpamysh: "I became friends with you out
of my fear.
329. Now teach me the Creed (of Muslims). He
330. recited the Creed. They placed the Isfahan sword
between them, embracing, became
331. friends. Karajan mounted his black horse. Alpamysh
mounted his Chobar.
332. They arrived at Karajan's house and inner circle.
Karajan served his friend.
333. Five days passed. The face of the sixth day was seen.
Spring arrived.
334. Karajan said: "Bay came from a distance of six months
looking for his beloved, became friends
335. with me. My friend, if you allow me, I should
336. go find Barchin, give her the good news.
337. What do you think." (Alpamysh said:) "That is a good
idea my friend."
338. Karajan mounted his friend's Chobar,
339. reached the white tent of Barchin * (Karajan said:)
ALPAMYSH: Chapter Three 29
340. "The silhouette of my mount on the mountain * do not
be afraid of my presence * Is there anyone
341. in this house * to speak with me * There are relatives
at the black mountain * I shed
342. bloody tears (because of the hard ride) * If there is
anyone in the white house * come out
343. and speak with me" * Barchin finally said * "I suffer
from heartache *
344. but (I have) no friend to welcome * Whoever you are,
do not lose time *
345. I do not have anyone I need to speak to * I lost all
hopes * and worldly riches
346. too * I do not have anyone I need to speak to *
Whoever you are, do not lose time" *
347. Answered Karajan: * "If there is war, (I) braid my
horse's tail * Your
348. name is Barchin, what did you say * apple of my eye,
Barchin
349. Jan * I have news for you from the land of Baysun *
Mounted on the horse, arriving from
350. the field * Countless Kalmaks are dead in Isfahan *
One who is at the age of fourteen.
351. His name is Alpamysh * This boy comes looking for you
* He
352. has a gold amulet on his neck * One loses all his
worries in the battle * He is
353. fourteen, named Alpamysh * If you do not believe me,
(look) I came on his Chobar." * When
354. Barchin heard of Alpamysh's Chobar, she became crazed
with excitement.
355. (She) ran out to the square, shining like the full
moon. When she looked, spotted the Baychobar.
356. When she looked at the rider, saw a boiled iron
colored, shapeless stranger,
30 H. B. Paksoy
357. godless Kalmak. Barchin sighing deeply,
358. recognized Baychobar. She was disheartened. Tears
rolled down her eyes * (She said to Baychobar:)
359. "I wear a gold amulet on my neck * I have cried loudly
day and night *
360. May I be sacrificed to your canter * Baychobar, when
you were a tiger, you fell as booty *
361. I cried, my tears formed a lake * My hair on my back
362. became felt-like * Apple of my eye Baychobar *
363. You were free like a tiger, now but are a prisoner *
When I beheld your image, it was like
364. the new moon * as my heart throbbed with joy * May I
be sacrificed
365. (to you) Baychobar * When I left, you were a mere
colt" *
366. Karajan answered: * "Do not deny your intended * With
your tears,
367. do not stun me * May I be sacrificed to you Barchin
Jan * Do not display
368. your womanhood * I tightened the girth on horses back
* listen
369. to Karajan's words. * Believing he (Alpamysh) was
unmanly, I deceived myself (when we first met) * Like a
lion,
370. he (Alpamysh) grabbed me by my belt * I cried for the
gods, horse was covered with sweat * He (Alpamysh) called
371. for the Saints * Believing he was unmanly, I deceived
myself * he swung me around, and like an eagle,
372. threw me to the ground * In this transitory world, I
entertained my destitute heart * I
373. was alone, I gave advice to a younger brother * I
accepted the one God * His apostle as his messenger *
374. Out of my fear, (I) became friends with Alpamysh * Led
him by his arm
ALPAMYSH: Chapter Three 31
375. to my house, dismounted and welcomed him. Offered him
food.
376. Barchin, if you were to accept me, and call me
Alpamysh's friend, I'll go
377. back to my friend. This would give me pleasure."
378. Barchin jumped up, searched the chest, pulled out
379. an overcoat with gold buttons, left it next to him. *
Karajan said: "Your
380. father was Baysari. Where did your father, mother go?"
381. (Upon hearing that) Barchin cried: "Khan behaves like
a Khan, and a pauper, like a pauper.
382. Taysha Khan has been difficult towards us. Saying, "If
you don't give your virgin daughter to me,
383. neither will you give her to Karajan," He imprisoned
my father and mother. Today is the third day
384. they are in prison." (Karajan said:) "If my friend
were to query me about your father and mother (and discover
that they are in prison) he will be distressed.
385. This is not something I can tell my friend."
386. He mounted the horse (and said:) * "My mind became
upset on this
387. field (under these circumstances) * Kungrats are in a
revolt over their honor * When
388. the owner arrives from the land of Baysun * Taysha
Khan will be in trouble * Mounting
389. horses from every direction * Countless Kalmaks died
in Isfahan *
390. When I look, I see that your house is on fire Taysha *
Valiant Alpamysh arrived from the land of
391. Baysun * When the roses of the garden wilt before the
ninety days (of the winter) * When my
392. time is up, the appointed hour cannot be deferred *
All my limbs are devastated * When he was our guest (for)
the six days
32 H. B. Paksoy
393. * Padishah, hear that I am crying * Taking (draining)
my life
394. away * consumed my sustenance * at every
395. (travel) stage * ate my nine camels; even when the
Kalmak could not eat one baby camel (causing me intentional
difficulty and devastation)."
396. Thus (Karajan) was displaying his degree of friendship
(towards Alpamysh). * Kokemen
397. Kaska was the head of the executioners * (Karajan
said:) "Hear Taysha Khan, if you had nine camels eaten at
every stage,
398. that won't last (you cannot keep it up until the end
of time). Won't you admit that.
399. You are an impostor * when I listen to the God in the
morning * become angry and
400. take your head * You will die doing what you have
always done * Of all your bad deeds, you do the worst to me
*
401. You have imprisoned my father and mother." *
402. Kokemen Kaska realized that Khan was changing his
mind. Speedily
403. coming to the jailhouse, Kokemen Kaska released
father-in-law Baysari Bay and mother-in-law
404. Altun Sach to Karajan.
405. Baysari Bay recognized the Baychobar, walked around
it, hugged it. Jumped
406. and mounted Baychobar. Karajan mounted (Baychobar)
behind him.
407. Altun Sach mounted behind him (on Baychobar). Horse's
chest got longer, with
408. a gallop, speedily left. * The horse was covered with
foamy sweat *
409. (Baychobar) invoked the help of the saints * My
sorrowful heart became joyful * Baysari
410. arrived * at his expectant house * He dismounted,
ALPAMYSH: Chapter Three 33
411. picking up the overcoat handed to him by Barchin Jan,
presented it to the friend of
412. Alpamysh, Karajan * Barchin spoke: * "I lost my mind,
it became scarce as precious stones.
413. May God have mercy on this sorrowful servant * This
grieving
414. (person) has something to say * When you come (next) *
415. riding (your) horse on the open plains * I await with
erected tents * Do not come
416. with empty hands * or with much * When batirs arrive
speedily *
417. I am the blooming rose in the garden * May you (and
your kind) be free * Kungrat
418. with Baysun horses * Following our trail * with many
soldiers bearing banners *
419. To the creator God * My dedication will not be
temporary * Batir's
420. mind is uncomplicated, like young brothers * to the
atheist Kalmak. * Do not again
421. arrive alone, without my beloved" * Karajan answered:
"Do not make this your worry *
422. Your beloved is not less then any other batir * When
there is serious battle
423. in the field * Alpamysh is equal to forty thousand
soldiers" * Answered Barchin: * "My
424. eyes resemble black narcissus * My face is brighter
than red apples. * Before
425. my batir arrives * to the atheist Kalmaks, * those who
cannot speak the truth, I have
426. something to say * White strands appeared in my hair *
Does that bother you *
427. Tears rolled down my eyes * When six months passed *
428. The one whom I (must) choose (as my husband) arrives *
From a distance of forty days * Whoever wins the
34 H. B. Paksoy
429. race * riding on the horse-herd * I must call him my
man * Let me lead a
430. trouble-free life * From a distance of forty days *
arrives (my husband to be) on the running horse *
431. I wear my gold embroidered clothes * If need be, (I)
gather my wits * without
432. saying Kizilbash * or Kalmak * from a distance of
forty days *
433. to (him) whose horse wins (I fall as the prize) *
Luckless Barchin I am * I cannot say I am
434. free * Karajan, who is a friend * I promise (this)
with a heavy heart" *
435. That, Barchin said for (Karajan to tell) Alpamysh and
went back to her house. Karajan went back to
436. his friend Alpamysh. * Told his friend what Barchin
said.
437. (Alpamysh asked:) "Are my elders well." "They are well
my friend." Upon hearing this news, they
438. rested Baychobar for seven days and nights. Kalmaks,
rode hard
439. towards the fortress of Taysha Khan over the stony
ground * Hid their beloved in the castle *
440. (To the winner of the horse race contest) Barchin was
the prize, hence all hell broke loose * For the lady
441. and the child * Horsetails were braided * Death is an
order of the creator *
442. No Kalmak was left behind, all gathered * All cried
with the hope of (receiving the hand of) Barchin *
443. Four hundred ninety swift horses from the side of
Taysha entered
444. (the race). Karajan called for his friend Alpamysh,
445. who was ready to enter the race. He (Alpamysh) himself
was not permitted. (Because) children only fetch the
horses. His friend
446. Karajan was fielded (instead). (Saying) "For the sake
ALPAMYSH: Chapter Three 35
of friendship,
447. I will be the horsegroom." (He) mounted the Chobar.
(Alpamysh) entrusted Karajan
448. to the care of God, and Baychobar to the care of
Karajan. Four hundred ninety horses
449. were recorded by the mollas * (Alpamysh said:) "I came
from the fortress of Baysun * my
450. wish is from God * I allowed you
451. to mount Baychobar because of our friendship * Do not
betray this trust Karajan * When you run (Baychobar), do
not take his life *
452. No horse with full belly races after the black one *
For reasons
453. of friendship I allowed you to mount him * Remember,
for good or bad, he is mine * Hungry
454. or not (be careful with him) * I implore God with
tears * I let
455. the gray falcon on my arm take flight * I let you
mount Chobar out of friendship *
456. I commend you to the creator." * (Alpamysh) thus bid
farewell and sent them on their way *
457. Karajan received prayers from the Sultan * who gave
him his (precious) rose * Time
458. passed * Upon receiving starting orders from Taysha
Khan * valiant Karajan, batir
459. by birth * (along with) four hundred ninety horses
(ridden by other contestants) * started the race. *
460. The horse was covered with foamy sweat * Saints' help
was called for * Karajan
461. (would) progress * for forty days * For five days *
462. Karajan travelled * He arrived everywhere * he was
running at the edge
463. of the crowd * He slept for a while * remounted Chobar
* (Along with) four
36 H. B. Paksoy
464. hundred ninety (other horsemen, on their) horses *
After ten days * made another stop *
465. Rested for a while * slept a spell *
466. Tested his friend's horse * After fifteen days *
reached
467. the fountain of Ak Bulak, where the Kalmaks were
entertaining themselves.
468. They were saying over and again (for Karajan's ears):
* "I cried heartily in the field * My heart is
469. heavy with tears * Do not leave these prosperous lands
on account of a Sunni *
470. Your bone is like ours * (His) mount is a carriage
horse * of his stupidity thinks
471. it is a racehorse * (He) combed his tail * (He) asked
472. directions from the elders * Go back to your land
Karajan * what good
473. is it to be a vagabond * (We) tightened the girth on
the horse's back * You
474. accepted the religion of Mohammed * There is no place
for you in this race * Do not
475. race your horse Karajan. Go back to your own kind." *
476. At that time, Baychobar thought about these words *
His understanding was better than men's.
477. He was a horse protected by the saints. Upon hearing
these words, fell down
478. as if hit by an arrow * Karajan
479. hit him with his whip * Baychobar did not move *
Karajan
480. became angry, lifted Baychobar, by picking him up by
his tail and ears.
481. The horse's weight was not of consequence (to Karajan)
compared to the words weighing in his heart.
482. (Karajan) let the horse down on his four feet. Carried
him for three stages
ALPAMYSH: Chapter Three 37
483. in succession. Finally picked up a piece of wood, hit
the horse.
484. Hit it every which way. The horse neighed noisily, (as
if) saying "Do not hit,
485. My flesh is in pain" * Karajan, born as a batir, *
486. mounted the horse once again * ran for a day and a
night * Five
487. days passed * twenty days ended * (The riders) reached
Kok Derbend *
488. Where the horses (were scheduled to) turn back * White
faces turned pale * His
489. heart was filled with sorrow * Upon reaching twenty
days' distance * Horses mounted
490. by the Kalmaks * stopped at a stage * (Karajan)
observed this with the corner of his eye *
491. He reached the boundary * Kalmaks were having a
discussion * Karajan
492. had an idea * "I should allow Baychobar to rest for a
day *
493. give him five handfuls of feed" * (He) picked up the
feedbag, approached
494. Baychobar. Baychobar was afraid of the feedbag.
495. Baychobar had never seen a feedbag.
496. Karajan patted the forehead of the horse, pulled on
its ears to force its head into the feedbag *
497. Baychobar lowered its head, Karajan forced on the
feedbag. Baychobar did not eat the feed * did
498. not know its value * He was foaming at the mouth.
Kalmaks were
499. laughing and having fun. "Fuck you, your horse will
win"
500. they said (to Karajan) mockingly. Everyone went back
to their places (in the encampment).
38 H. B. Paksoy
501. A tore was sent by Taysha
502. to observe the order of the race,
503. and was instructed to keep an eye on the four hundred
ninety Kalmaks. He was At Peshin Tore
504. (who, at once) spoke about the horses. "We saw the
four hundred ninety horses as they
505. filed past us. We watched all. Next to the chestnut of
Taysha Khan,
506. and Karajan's horse, all the others seem like oxen.
507. Karajan's friend's horse is some mount"
508. he said. "Let us go see it." He gathered nine Kalmaks
to go with him.
509. They all went near it. Ever since Karajan
510. became friends with Alpamysh, and became Muslim,
511. Karajan never missed a single prayer time. While he
was performing
512. his morning prayers, Baychobar was walking around
behind him.
513. The tore inspected Baychobar's body and flesh with his
own hands.
514. Discovered the wings on his shoulders,
515. and the way the horse folded them, moving
occasionally. Atpeshin Tore
516. became scared of Baychobar. He fled, rejoined the
crowd.
517. He gathered all of the four hundred ninety Kalmaks.
Whom do we now hear from,
518. from Atpeshin Tore: "Now, hear this, I tightened the
girth on the back of the horse *
519. waging war against the Muslims * Barchin cannot be
yours * Run
520. your horses, return to the lands of the Kalmak * I
raced my horse over rocks and plains *
ALPAMYSH: Chapter Three 39
521. The armor you wear does not reach your knees * Go back
522. to your lands while you have your honor * Take a look
at your future with calm eyes. * As long
523. as the beautiful Baychobar is in existence * you may
as well forget about Barchin * Karajan,
524. with grace * brought Baychobar to peak condition *
Also, master Alpamysh *
525. chose a true pure-blooded animal * If his wings are
not clipped, hooves taken out * graceful
526. Baychobar * roads of twenty days * will cover in
seven" *
527. At this time, Karajan's only son Dost Mohammed spoke
to
528. Atpeshin Tore: * "Do not make this your worry * As
long as I am here, do not be concerned
529. with my father * My father still has to sleep his
seven days' batir slumber. After seven days,
530. the tired horses will have rested. Consider all this.
Therefore
531. when my father Karajan starts his seven days batir
slumber, we can kill Baychobar,
532. and tie my father's hands and feet." Kalmaks
533. considered all that. * Small minded batir (Karajan)
tied the feet of his young mount,
534. placed his head on the saddle cushion, rested his head
on his palm, and laid down. (He) Immediately
535. became motionless like a tree. His son Dost Mohammed
came over his father Karajan,
536. knew that he (Karajan) was asleep. He called four
hundred ninety Kalmaks
537. to his side. (They) tied together his father Karajan's
538. hands behind him securely. Along with the four hundred
ninety Kalmaks,
40 H. B. Paksoy
539. (he then) went near Baychobar. Some grabbed it by the
reins, others by the stirrups, turned
540. Baychobar and put him on its back. They built a fire
from the brushes.
541. Drove horseshoe nails into the four hooves of
Baychobar
542. noisily. They forced the horseshoe nails into his
hooves. Kalmaks then
543. mounted their horses in unison. They were pleased with
themselves. All of them lined up,
544. received their marching orders from Atpeshin Tore, and
left. Three
545. days passed. Karajan's heart was heavy. He jumped
awake.
546. When he looked around, what he saw
547. took his mind away. He was alone in the field. It had
been three days
548. since the Kalmaks left. The dung of their horses was
drying. He
549. got up like lightning. Because his arms and hands were
tied like a ram,
550. he fell down, sprawling. He realized he was tied up,
restrained.
551. He crawled, and uprighted himself. Searched for
Baychobar,
552. spotted something dragging on the ground. He got
close, and
553. discovered Baychobar lying on his back as the Kalmaks
had left him.
554. Baychobar's four hooves were showing (in the air),
moving.
555. He could not get hold of the horse, his hands being
tied. He said: *
556. "My color faded seeing the select horse * I ran the
horse without failing to put forth the effort *
ALPAMYSH: Chapter Three 41
557. (They) drove four nails into four hooves * I became a
prisoner,
558. became last (in the race) * If I die, the camel will
be orphaned * He
559. who serves his friend will be admitted to heaven *
Four nails were driven into four hooves * If
560. I am a Muslim * I must succeed * Roses that bloom in
the spring garden *
561. Alas, my friend's Kungrat lands of Baysun * Four nails
were driven
562. into four hooves * Where are you, the protector saints
of my friend * I made
563. the horse's blanket out of manat * The lion days of my
youth are being wasted *
564. Four nails were driven into four hooves * May the
bones of those who committed this treachery
565. be exposed * I have erred in my heart * I implore the
aid
566. of anyone * Four nails were driven into four hooves *
You
567. the protector saints of the Chobar, Yilkici Ata *
listen to this lament at this time * I
568. am imploring God * For those who know, the Day of
Reckoning is near." *
569. When he listened, he heard a voice crying "God" *
570. When he understood (what he heard) and looked * (There
they) were, the good servants of God * Kalendars
571. wear yende * praising God * wearing klah, appeared
572. with dispatch, like Hizir * They came near Karajan *
Karajan gave the greetings of God *
573. received like greetings * Seven saints gave their
hands to Karajan *
574. With a burning desire, Karajan * with the strength of
a lion, grabbed Chobar, who was lying in the pit. *
42 H. B. Paksoy
575. He got Chobar on his feet * four small nails in
576. four hooves * Batir is but a small minded child *
(Karajan) forgot that there were nails in Baychobar's
hooves *
577. Seven Saints * trusting him to the prophets, spoke (to
Baychobar): * "May we be sacrificed
578. to you" * Petting his forehead * "Our auspicious stars
above * Sunny days
579. are longed for * Karajan, our lamb * may your path be
open *
580. May Hizir be your companion, leader of your people,
our tiger *
581. Our leading tiger * May you be free from dangers *
ruler
582. of his lands, sultan, be safe our child," they said. *
"May your horse's path be open *
583. May you live without worry * May the fateful Baychobar
*
584. come first in the contest * Barchin, our dear child *
585. may be a match to the Sultan * God created them for
each other * Barchin for
586. the Sultan * may you be honored" they said.
587. Forty saints prayed and left. Karajan
588. set out on his way * Batir whipped (the horse) * "May
I be sacrificed to your eyes Baychobar" (he said).
589. Baychobar (running) became fire like, burning * Four
nails in four hooves *
590. caused Baychobar's eyes to flame (with pain) * His
life was taken away (by the pain of the nails) * His mouth
agape *
591. foamy sweat pouring from his breast * Horse was an
ocean, overflowed * Karajan
592. whipped him * Baychobar's hooves became hot * could
not step down squarely *
ALPAMYSH: Chapter Three 43
593. One full day he ran * During the time of the evening
prayers * ran under the force of the whip *
594. At the time of the night prayers * Karajan begged of
Chobar * taking the right path *
595. Karajan-named batir * Rump of Chobar became fiery hot
* On stony ground *
596. began tripping * as if he had a hunchback. * On narrow
paths *
597. began swaying from side to side * his eyes rolling *
If you look at his breast,
598. it became the size of a (door) threshold * His mane,
with the beauty of silk,
599. beautiful locks * like the velvet at the market place
* beautifully blazed creature *
600. Like the house erected on a hollow land * with a
beautiful rump * Like the reed pens cut by the mollas *
601. creature with beautiful ears * Like the plates that
come from the Russians *
602. creature with beautiful hooves * Like the rabbit's
shining teeth * its molars are two fingers long *
603. Over the six fathom tall rocks * as if a lightning
bolt * rumbling, it jumps *
604. Three days time passed * chasing after the Kalmaks *
605. When the dawn broke * to the Kalmaks, who speak a
language no one knows, * God granted him (Karajan) his wish
*
606. Karajan chasing after, and caught up * having run
without stopping * Bats (at dawn)
607. gathered and folded (their wings) * Chobar who was
(artificially) restrained * (at) morning prayer time *
608. passed the Kalmaks. * After four days * at dawn *
609. upon looking back * Taysha's tarlan * spotted the
spreading wings of Baychobar *
610. Chobar's wish was granted * noon prayer time *
44 H. B. Paksoy
611. like the northern winds of spring * at the heels of
the tarlan * came
612. close. Baychobar passed * On the way bit (the tarlan)
*
613. The tarlan stayed behind * having been passed
614. (Baychobar) ran all day * Ran all night * after
615. five days * on the slopes of the Karadag * the only
one left (ahead) was Dost Muhammed *
616. Riding on a black horse * belonging to Batir Karajan *
617. Karajan's son received a request * Looking at his
flank, saw with the corner of his eye (the source) *
(Karajan said:) "You are my pearl,
618. apple of my eye * If you wouldn't, who would ask how I
am *
619. May your khan father be sacrificed to you * My only
sultan * hear me,
620. you are my light * crying my wish to God * If you die,
621. wouldn't my wings be clipped * If you were to say,
'Father, your eternal friend's horse should not be left
behind' *
622. rein back your horse, son * (A) fast horse races in
its time * The batir
623. wears white armor * Rein back your horse, do not worry
if you fall behind *
624. Barchin-like girls will be found * I braid the horse
tail before the battle *
625. My dear son you are mindless, what should I do *
Barchin-like girl will be found
626. from your land. I will select one for you" * (His
son:) "Dear father, I am
627. not listening to you * In this struggle, I will not
heed you * Whichever bey's
628. horse is better, deserves to win * I will not have any
other but Barchin." * Karajan
ALPAMYSH: Chapter Three 45
629. became angry * whipped Baychobar * His son whipped his
mount * Karajan whipped (his mount) as well *
630. Two horses raced * Batirs were enraged *
631. The black stones disturbed by the hooves * were
sparking * Holes
632. were dug in the sand, where the horses' hooves stepped
* Beautiful-faced, short-haired black horse did not give
way *
633. Karajan became very agitated * very anxious * White
634. armor he was wearing * became too small for his body *
He could not catch the one ahead * God
635. did not allow satisfaction * Three hours passed *
Beautiful faced black horse *
636. did not give way * nearly dead * (Karajan:) "Apple of
my eye,
637. Baychobar!" * Baychobar hung his head in shame * The
creature grunted in his effort to pass *
638. (Dost Mohammed) behaved like an adversary * (Karajan:)
"Four times I asked * You did not stop * You did
639. not respect me" * Karajan grabbed his son's head * who
was named Dost Mohammed *
640. and belt with his other hand * invoking the protection
of God *
641. onto the millstone-sized rocks * threw his only one *
killing
642. his son Dost Mohammed * (Karajan) got hold of his
son's white sword * (and) the winged tulpar (of his son) *
643. beheaded * If you will have a friend, he should be
thus * My lords, he killed
644. his son and his son's horse * Karajan, born as a batir
* performed the duties of a friend *
645. (He) proceeded, lamenting. * Seven days passed * Now,
from whom do you hear the news *
646. Hear it from the Kalmak Taysha. Observers were
46 H. B. Paksoy
looking.
647. They could see anyone coming. There was one observer
from Taysha Khan,
648. and another from Karajan. They spotted the horse
coming.
649. Taysha Khan's observer said:
650. "Khan's happiness will be increased shortly * there
will be an end to his worries * Barchin Jan
651. now belongs to the Khan, tarlan horse is in sight."
Karajan's observer *
652. (recognizing) gold amulet on the neck: "Once
653. the battle begins, all worries are forgotten * You
cannot say contradictory words *
654. The one coming is Baychobar" * Upon hearing these
words,
655. Batir Alpamysh climbed the white hill and saw
Baychobar coming *
656. "I hung the golden amulet on his neck * Whoever rides
you
657. will forget his worries * Glory will be won by one's
self *
658. May I be sacrificed to your eyes Baychobar * I do not
have tulips blooming on the nearby mountain *
659. You are priceless, even beyond one hundred thousand
tumans * When you walk
660. you earn honor * God is my witness, I do not have
elders.
661. I have no roses blooming in the spring * if you do not
run, earning honor. *
662. God is my witness, I have no brothers * I am but a
poor beggar, away from my land *
663. Forty saints have touched my head * When you run, my
worries disappear *
664. May I be sacrificed to your eyes * When you win, the
ALPAMYSH: Chapter Three 47
future of the Kungrats
665. will be secure" * The race was to end where Alpamysh
stood,
666. at Kakbali Karatash. Taysha conferred with his vezirs.
"Whoever's horse
667. comes across this rock, will have Barchin" he said.
668. Alpamysh was standing there. The creature, passing
Alpamysh one step,
669. collapsed as if hit by an arrow. When Alpamysh looked,
saw that the creature's hooves
670. were swollen to the size of a (human) head. Alpamysh
grabbed his sword. Unsheathing,
671. spat on Karajan, and said: "I won't cause
672. any harm to a Muslim * When I saw the horse, I lost my
mind * Four small
673. nails in four hooves * Valiant Karajan, where is your
friendship towards me *
674. Utter your last prayers, I'll cut off your head * I am
too young to know the value of the horse * I drink wine
from the
675. golden cup * Utter your last prayers, I'll cut off
your head *
676. Where is your friendship to me, you atheist * I'll let
alone the horse and beat the dust out of you *
677. In my anger, I will make your face turn yellow * Four
small nails in four hooves *
678. you have deceived me with words" * Karajan answered:
679. "I started out * praised God * After
680. fifteen days * I reached Ak Bulak * Atheist Kalmaks *
681. made fun of us * Baychobar was ashamed * fell down as
if hit by an arrow *
682. I hit him (to make him run), * forced him. In twenty
days time *
48 H. B. Paksoy
683. we reached the turnaround point * Kalmaks deceived us
*
684. making us believe that we would rest for seven days *
Batir (myself) simple minded small boy *
685. believed and agreed * Invoking the name of God * when
my eyes were
686. filled with sleep * both of my arms were tied *
collapsed with sleep, I Karajan. * To Chobar, whose eyes I
love *
687. four nails were driven * making him unable to walk *
688. I cried to my God * Atheist Kalmaks * left on their
way *
689. After satisfying my sleep in the field * I jumped from
my sleep * I realized that I was lucky *
690. realized Chobar was lying down * approached him crying
* My coatskirts became wet *
691. with the tears running down my eyes * I almost died on
the field *
692. God is alone, I was alone * Who comes to my side * God
693. had mercy * With tears running down my eyes * I cried
to God * Seven patron
694. saints * appeared at my side, saying "God" * "Do not
cry, son * We
695. came to help." they said * Seven patron saints *
untied my arms *
696. I gave thanks to God * Chobar was lying in the pit *
With the strength of a lion
697. I grabbed him * pulled him out of the pit * After
mounting me on
698. Baychobar * the seven patron saints (said:) * "Our
tiger of tigers *
699. may you not have difficulties on your way,
700. our tiger" they said: * "The child Barchin * may she
find Alpamysh" they said *
ALPAMYSH: Chapter Three 49
701. I mounted Baychobar * not of us, but of God *
702. "May he cross the finish line" they said * Seven
saints * prayed
703. for us * Ninety days passed * Tarlan belonging to
704. Taysha * (Baychobar and I) caught up with * As
Baychobar passed *
705. bit him (tarlan) on the ear * The tarlan slowed down *
My
706. only son Dost Mohammed, I caught up with * I told him
to stop, he did not *
707. He did not call me father, or respect my wish * I
begged of him, he did not listen *
708. I killed my son * Afterwards, I killed my own black
horse *
709. I wore golden clothes without a belt * I performed my
duty to you, * lion
710. of my white house, * garden of my gray sheep. * I
killed my only son *
711. Luckless am I in this passing world * I am separated
from my son Dost Mohammed *
712. I give thanks to Islam * May I pass through this empty
world with
713. the name of God on my lips" * At these words, Alpamysh
and his friend
714. started to weep. Glbarchin answered: * "My Sultan's
horse came as well,
715. I shall go and take a look at it * and congratulate
(it)" *
716. Reclaiming what was hers * taking it back * Her cheeks
tanning *
717. raising her eyebrow * biting her lip * resting a hand
on her hip *
718. gathering her hair on her breast, Barchin
50 H. B. Paksoy
719. Jan said (to Alpamysh): * "You lost your color *
worried that your horse
720. would not win * (crossing) through the finish line
(first) * Chobar came first *
721. Batir, congratulations * (With the) amulet on your
neck * When you ride all worries are forgotten *
722. Did not your Chobar come first * (Your) horse came
Batir,
723. congratulations * The horse is covered with sweat *
May your arm be strong in the battle *
724. May Aychrek be sacrificed to you * The horse came
Batir, congratulations." * Alpamysh
725. answered: * "The horse is covered with black sweat *
The race took away my breath *
726. If it be auspicious, it should be for both of us * Go
back to your house, Barchin * Let the
727. Kalmak faces fade * May they be plagued by my sword *
If the occasion be auspicious, it should be (auspicious) to
(both of) us *
728. Barchin, go back to your house * Let them not drink
from your fountain * May there be
729. separation no more * May no other stranger's eye fall
(covetously) upon you again * Go back
730. Barchin, to your house" * At that time, Barchin
answered: * "You are priding yourself with the victory
731. of your horse * Your horse nearly died * in the land
of Kalmaks
732. Its bones * nearly left to dry * When the horse
arrived, you collected your thoughts *
733. I am going to the orda * my beloved Sultan * Send your
734. friend Karajan after me" * (Alpamysh) sent after
Barchin * his friend Karajan *
735. Barchin arrived at her house * (She) put on her arm *
four lamb
736. tails * On the back of friend Karajan *
ALPAMYSH: Chapter Three 51
737. the beauty named Glbarchin * Picked up a cauldron
with her right hand * (Together they) headed
738. to the place where Baychobar was lying * With Karajan,
at speed * (they) arrived urgently *
739. (The) horse Baychobar * (who had) four nails in his
hooves *
740. With pliers, twisting * (they) removed (the nails) *
The bad
741. blood collected in four hooves * (They) dressed and
dried * Not even a trace was left of them *
742. Placed the tails of the four lambs in the cauldron,
743. boiling * Poured the fat into the wounds * The winning
horse Chobar *
744. she nursed for fifteen days * Karajan, fifteen days *
745. (and) Alpamysh (for) ten days * The winning horse
Chobar *
746. (Alpamysh) walked forty nights, * made Barchin and
Kalmak weary *
747. The swelling of the hooves disappeared * Mounting,
(Alpamysh) went galloping * The winning
748. horse * walked forty days and nights * When he
(Alpamysh)
749. was satisfied that Baychobar has totally recovered *
he joined Barchin *
750. With Karajan * the three gathered in the house * in
the land of Kalmaks *
751. The marriage ceremony (of Alpamysh and Glbarchin) was
held * They enjoyed themselves *
752. When the girl and the young man get together * who
does not know of the custom * They
753. conversed * Dawn broke * (The two) renewed ablution *
754. performed the morning prayers * Now, conferring with
Barchin * (Alpamysh) spoke of
52 H. B. Paksoy
755. their longing for the homeland * Now we hear of Taysha
Khan, his vezirs
756. spoke: "Will you really allow him to take away Barchin
757. because his horse won * Only the Judgement Day is
final. Life leaves the mouth,
758. so does the word. If we were to change our word and
promise,
759. what would happen?" This is what the vezirs said.
760. They added: "Our Ruler, do not let Barchin go, on
account of one promise. Call Alpamysh
761. into your presence. You have servants, ninety
wrestlers. Tell him that you have seen him riding his
horse.
762. Let there be another contest. (Tell him) 'Wrestle with
champions. If you defeat the wrestlers, I'll
763. believe in your might, then I'll let you have
Barchin.' Command is yours,
764. we will cause it to happen." In short, Taysha sent a
man,
765. summoning him. Alpamysh arrived and appeared before
Taysha Khan. Taysha Khan saw
766. when he looked, a young boy of fourteen. I am mistaken
767. in calling him a boy. An angel from paradise, with his
locks. Son of a Ruler,
768. pearly and beautiful. Taysha lost his mind. Those who
769. looked at Alpamysh left the streets, climbed the
walls.
770. "My young son, from a distance of six months, you came
following your beloved.
771. You ran your horse over many roads. Your horse won the
contest.
772. Your God gave you your beloved. Barchin is yours.
However, for the hand of Barchin,
773. wrestlers and men of fast horses came from seven
ALPAMYSH: Chapter Three 53
lands.
774. Will you just say, 'My horse won, and I'm leaving for
my land?' You must contest
775. with the wrestlers." * Alpamysh thought to himself:
"God is alone, so am I. In
776. these lands who do I have besides God and Karajan. I
will brace my waist for
777. the sake of manliness. Kalmaks are behaving
treacherously. Taksir (Oh God). Khan, you are lying.
778. You are trying to go back on your word. Taksir
(fate)." (He said to Taysha:) "I will contest." The ruler
called
779. one of his wrestlers to the field.
780. The wrestler came out to wrestle. Alpamysh prayed to
Hz. Ali,
781. grabbed and threw him mightily at the
782. feet of the Ruler. False wrestlers cannot survive. In
half an hour,
783. he demolished the Ruler's nine wrestlers. Then, no one
else wanted to contest. When he looked behind him,
784. he saw Baychobar standing at the edge of the crowd.
While Kalmaks
785. were deciding what to do next, plotting to take
Alpamysh's horse and standard,
786. and saying: "Let us kill him." Baychobar was stepping
on those (Kalmaks) who were trying to get close to him.
787. He was kicking those who were approaching from the
side. In the clamor of the crowd, he was not allowing the
Kalmaks near himself.
788. Sultan Alpamysh saw all this. No other wrestlers were
contesting. He walked over to his horse *
789. Batir mounted the Chobar * fixed his thoughts on the
Kalmaks * Soldiers
790. surrounded him * Batir understood (the meaning of
54 H. B. Paksoy
this) at one look * All atheist Kalmaks *
791. prevented him from moving * Batir was enraged *
started playing with
792. the hilt of his sword * Unsheathing the sword halfway
now, sheathing then * saying: "Guilt (the consequences of
my drawing)
793. is upon you." * Ruler's vezir, Kokemen Kaska, without
the
794. knowledge of the Ruler, shot an arrow at Alpamysh,
displayed his enmity.
795. The arrow did not touch the Batir, whose days had not
reached an end * He drew his sword *
796. Into the countless Kalmaks * whipped the Chobar *
(Kalmaks)
797. scrambled * He swung (his sword) again and again *
took many a Kalmak's head *
798. The Kalmak that came straight on * he split from head
on down * The Kalmak who approached
799. from the side * he took the head of * One hour passed
*
800. Much fighting took place * From the struggle, (his)
sword was bent * The mountain of Ayralik (?) was cruel *
801. Khans and those from the blood-line of the khans, and
the beys with their followers * (All) Kalmaks at this time,
802. * took refuge in the big castle, and closed the doors
* By that time,
803. Sultan Alpamysh had killed many a Kalmak * Barchin's
house *
804. along with his friend Karajan * (he) reached hastily *
805. Whom do you hear the news from. Hear it from Taysha
Khan: "Who started this fight?" (he asked)
806. Vezirs said: "Alpamysh." Taysha said: "This fight
807. was started by you, by Kokemen." He summoned Kkemen
and said:
ALPAMYSH: Chapter Three 55
808. "It was you who started this fight, you caused it." He
had Kokemen put to death.
809. For (the hand of) Barchin, Alpamysh Batir had his
horse win the race, defeated the wrestlers,
810. killed those Kalmaks of Taysha whose days came to an
end. Caused pain to those whose days were not yet up.
811. Along with his ninety camels * with all kinds of
possessions on the camels * in a white
812. ship * with his beloved named Barchin * Alpamysh
Batir, with his father (in-law) Baysari Bay *
813. giving thanks to God * started out for his land *
(Also) With his mother (in-law) Altun Sach * With tears (in
his eyes)
814. bid farewell to his friend Karajan * (and) set out to
his land * His white face
815. turned pale * Tired the loaded camels * He covered the
road of six months,
816. forty days * To the land of Jidali Baysun of the
Kungrat, where his mother cried,
817. he arrived safely. His father and mother weeping, his
male and female relations
818. likewise. He made a grand feast * (He) gathered the
crowd, * had
819. horses race on the plains * He placed his beloved in
the castle * (while everyone said) "He brought back Barchin
Jan" *
820. All adored him * Alpamysh named (youth), at this time
* upon whom the
821. saints have cast their eyes * had the altun kabak
contest * had his swift horse race * Wrestlers (were)
822. matched * Thirty days of games * forty days of feasts
were made *
823. (They) knew only one God * and His apostle * (They)
gave thanks for all his affairs,
824. obtained (their) desire(s) and wish(es) * All have
56 H. B. Paksoy
reached their aims and God knows best. We receive the
reward.
825a. Apple (size) headed mallard
825b. is an ornament in his own lake.
826a. Precious handled knife
826b. is worthy of the Bey's belt.
827a. Everyone is happy on his own land.
827b. The taste of bread is good at home.
828a. Alpamysh was transcribed
828b. from the worthy tongue of Jiyamurad.
829a. If you fall in love with your beloved for five days
829b. that is fine, before your beard grows.
830a. Said all this finely
830b. by accompaniment to the saz.
831a. To serve the Ruler is to serve God
831b. (and) I serve the Ruler well.
832a. One who recites these words
832b. is Jiyamurad, son of Bekmuhammed.
ALPAMYSH: Chapter Three 57
COMMENTARY
The following commentary section addresses a number of
issues. First, it clarifies discrepancies created by
typesetting errors, inconsistencies, or "sloppiness," as
noted earlier. Second it elaborates on the "key words"
employed in "indexing" as well as certain other phrases,
references and allusions. The bahsi, Jiyamurad, son of
Bekmuhammed, assumed -- and rightly so at that time and
place -- that his audience was entirely familiar with the
general conditions under which the events of the dastan
took place, the customs and beliefs mentioned, and the
action of the dastan itself. The modern Western reader
requires elucidation of these references.
In the commentary numbers appearing within the bracket pair
[] refer to the line numbers in the translated text above
and in the original in the Appendix to this work.
[1] The location of Jidali Baysun has been discussed by
various scholars. Togan associates it with the Syr-Darya
area.34 Zhirmunskii refers to it as "formerly the
Baysun bekdom in southern Uzbekistan."35 According to
A. T. Hatto, "Baysun lake" may be referring to the Aral
Sea. This possibility was also suggested by Zhirmunskii.
Furthermore, L. S. Tolstova, in Istoricheskie traditsii
iuzhnogo Arala, notes:
"It is not without interest that among the
Karakalpak of the Choresm Oasis legends
concerning arrival from Jidali-Baysun are,
basically, distributed especially among the
tribes of Aris Kongrat. (The leading hero of the
Karakalpak epic Alpamysh, whose activity
according to the dastan takes place in
Jidali-Baysun also belonged to Aris Kongrat of
the tribe Irgakli.) The same legend also has been
located/recorded by ethnographers among the
Uzbek-Kongrat of the Amu-Derya Delta."36
However, the map accompanying Materialy dlia statistiki
Turkestanskogo kraia, Ezhegodnik (Vol. III, St. Petersburg,
1874) shows a Baysun in the south of what is today the
Uzbek SSR.
Divay's own note to the Russian translation [henceforth the
translation and the accompanying notes are cited as
"Divay"] discusses Jidali Baysun:
"The central point of the Baysun bekdom in
58 H. B. Paksoy
Hissare [Russ: Gissare] located on the slope of a
mountain. Baysun-tau is near the river Surkhin,
at a height of 3680 feet above sea level. The
Baysun bekdom is settled by Uzbeks and Tajiks,
the main occupation of the inhabitants is cattle
raising. Baysun-tau is at the southwest end of
the Hissar range to the south of Samarkand and
southwest of Bukhara. Through this range passes
the great caravan road from Bukhara to Hissar and
the Amu-Darya; it goes along a narrow gorge with
cliffs of 150 meters, which bear the name the
Iron Gate. See the Entsiklopedicheskii slovar',
Brokgauz and Efron, vol 4, p. 731. According to
the information of our Kirghiz, Jidali-Baysun is
located at the boundaries of two bekdoms: Kuliab
and Hissar. There is located a large lake called
Baysun. Living there are Kirghiz of the Lesser
Horde, and also Kungrat and Argyns of the Middle
Horde."37
[5] The title Bay (often "prince") is appended to the name
of a tribal elder or a member of the ruling elite; it may
simply signify "man of wealth." It may precede or follow
the proper name. Therefore, the term is retained as in the
original throughout the text. Hence, Bora and Sari are the
actual names of the princes.
Regarding the phrase: "What is the use of possessions
beyond the (yurt) threshold", Remy Dor suggests that:
"since 'eshik-toz' is commonly used for yurt, possessions,
so possibly the sense is 'because of the lack of posterity,
they derived no pleasure from inventorying their
possessions',"38 i. e. what is the use of
having possessions if one has no progeny.
[7] Divay in his notes states "In the text 'pir,' from the
Persian meaning old man, head of monks, founder of a
religious order. Pir and sheikh are the same: sheikh is
Arabic, pir is Persian."39
[8-9] I.e., it is the tombs of the saints visited.
[13] Kuda connotes giving or taking a girl from another
family in marriage. Baybora and Baysari have thereby became
"in-laws." In a society which values kinship, relations
established by marriage are significant and carry certain
obligations. In the beginning, the audience is informed
that Baybora and Baysari are two equal "bay," establishing
the terms of reference. "In the absence of a daughter"
simply refers to the fact that, as yet, neither has
children.
ALPAMYSH: Chapter Three 59
[16] "Jan" can be a proper name, as well as a term of
endearment.
[19-20] [...] contains the phrase "Kabir tapsa kan bayda,
boyurgansa tun fayda," an ancient Kirghiz proverb, as
attested by the emigre Kirghiz elders. Rahman Kul testified
that he heard it in this form as a child but could not
remember its meaning. It is not surprising that there is no
unanimity over the text or the interpretation. The
following analysis was provided by Prof. A. T. Hatto:
"The play is on bayda (Pers. paida) 'clear',
'manifest'; and fayda (Pers-Arab. fa'ida)
'profit', 'advantage' - both of which would be
bayda/payda in the vernaculars, only the editor
is learned. The second phrase may be read as:
buyurgense ton fayda 'if you make as if
pleat/fold, a cloak would be a good thing' (cf.
Kirgh. buyur) -gense may be 'when one folds'.
Therefore, the following may be hazarded: [with]
mourning (Pers. tafsa) at the burial (qabir),
blood is seen. That is, bereaved women lacerate
their faces". 40
Prof. Remy Dor has the following reading and observation:
"Kabir togulsa kan bayda, buyurgansa tn fayda.
Therefore, it can be translated as 'If the grave
overflows blood affairs [sic], if you give orders
night is useful.' Meaning: 'It is better to give
orders at night when you cannot be spied upon
because if what must be kept secret is known
there can be blood feud'."41
In view of the context, I am inclined to the following
explanation: Kabir tapsa - "If the grave is encountered";
kan bayda - "when the blood is noble"; boyurgansa - "for
establishing order" or, in this case, to maintain your
lineage; tun fayda - "darkness is useful." Thus the meaning
can be "If you are old (i.e. death is near), but your blood
is noble, then the darkness of night may be useful for
conception, i.e. to maintaining your lineage." Such
references to the conceiving of sons in the darkness of the
night are found in The Book of Dede Korkut, notably in the
tale of "Boghach Khan."
Divay's own Russian translation entirely omits this line
and goes to the next line: "their stomachs grew so much
that when they squatted down, they could not see the
earth." 42
60 H. B. Paksoy
[23] Divay explains:
"During great holidays in olden days, the Kirghiz
organized a game called 'altyn-kabak,' which
means 'golden gourd.' A long pole was brought, at
one end of the pole was suspended a gourd with
gold or silver coins and the pole was put in the
ground. Then marksmen came out and shot (with
arrows) at the gourd. Whoever split the gourd
received the contents. They say that even now
sometimes this game is played."43
Altun kabak was a well-known contest, popularly held at
such joyful occasions. Its origins may well go back to
early times about which we know very little. In addition to
its ceremonial use, the game of altun kabak (golden
pumpkin) was clearly regarded as an essential military
training exercise even outside Central Asian domains, for
instance among the Mamluks.44 For example, the
Mamluk historian Ibn Taghribirdi, portrays it as follows:
"On a tall mast a gourd would be fixed, made of
gold or silver. A pigeon was put inside the
gourd. The horsemen would advance towards the
target and shoot at it (with bow and arrow) while
moving (most likely at full gallop). If he hit
the target and made the pigeon fly away, he would
receive a robe of honor and take the gourd as his
prize.... The kabak game was frequently performed
on a large scale and with great pomp on the
occasion of the birth or circumcision of the sons
of the Sultans and of the Grand Amirs."45
[30] Jelle is a garment, usually without a collar, made of
naturally pink colored cotton fiber, especially favored by
the mollas or mystics.
[31] Divay states:
"Kalender [sic] is the name of an order of
dervishes taken from the name of its founder
Kalender Yusuf Andaluzskii [sic] (the word means
'pure gold' - it alludes to a pure heart,
demanded of proselytes), the dervish is a
mendicant, the 'kalender hane' the place of
residence of these dervishes. See the dictionary
of Budagov, p. 25, part II. See also "Dervishi v
musul'manskom mire," Issledovanie Petra Posdneva.
Orenburg, 1886.
"In Russian Turkestan are spread chiefly two
orders, the Nakshbendi (kalenderi) and Kadrie
ALPAMYSH: Chapter Three 61
[sic - Kadiriyye]. The kalenderi or Nakshbendi
are considered 'khufiia,' as the founder of their
order, the kalenderi Nakshbend was 'khufiia,'
that is one who performed the zikr to himself,
secretly."46
Also see EI2 entry "Kalendar."47 Kalendar, besides
being the name of a class of dervishes is also applied
to good natured, unconventional people who do not complain
or want.
[39] Divay notes: "Further in the text everywhere she is
called by the abbreviated (form): Barchin, without the
prefix "Gul" but for uniformity, we use 'Gulbarcin.'"48
[41] There are some numbers that are considered to be holy,
fateful or simply lucky. Three, seven, forty are in this
category. Other round numbers occur for the sake of random
representation of crowds, distance, time, etc.
[44] Concerning the phrase Gaib-iran-kryk-chilten [sic for
gha'ib-iran-kyrk-cihilten], Divay explains the following in
his footnote [comments in brackets are supplied by the
present author, from Redhouse, A Turkish and English
Lexicon, indicated pages]:
"According to the information of M. N. Aidarov,
the entire composition of the holy gaib-iran is
divided into seven categories. The supreme one
over them is called Qutb ["the chief of God's
saints upon earth," 1461]. The second category is
called Emanman, they consist of two persons and
are considered the vizirs of Qutb. One is found
at the right hand, the Alem-i melekut ["the
heavens above, the kingdom ruled by God," 1278,
1972] supervising the invisible; the other on the
left is called Alem-i meleke ["world of
possessions, the material world," 1972], ruling
over the visible. The third category is Evtad
["four cardinal saints on earth, one for each
cardinal point," 10, 235] and consists of four
persons. They keep watch over the four corners of
the world. The fourth, the Budela ["saintly
persons maintained by God on earth," 9-10],
consists of seven persons. The fifth Ruqaba
["seven seers or saints," 983, 984] consists also
of seven persons and they are called simply 'the
seven.' The sixth category is called Nujeba
["noble ones," 2073], of forty persons and they
are called usually, 'chilten [sic],' and finally,
the seventh category is called Nuqaba ["deans of
communities," 2097], consisting of 366 persons,
62 H. B. Paksoy
and they too are gaib-iran and are divided into
two divisions: Iqrar ["those who declare," 165]
and Umena ["those who conceal," 202]. Those who
wish to request help from the Gaib-iran sit with
their backs to them [Divay's note includes a
sketch suggesting a direction of the compass
needed to make the prayers in various parts of
the globe] and then perform their prayer. In
order to determine in which direction are the
Gaib-iran in the known lunar months, there exists
the circle reproduced here with indicated compass
points and numbers of lunar months."
Below the drawing, Divay adds, "Additional information can
be found in Budagov, part II, p.58."49
[48] Karakasga is a horse with a blaze on his face.
[49] A description of this game is provided in an article
published in the Journal of the Royal Asiatic Society in
1985.50 Portions are excerpted here:
"Kok Boru is the ancient name for Oglak Tartis,
which is a game reserved for the able bodied
young men who must field formidably agile and
hardy horses. The latter designation literally
means "contest for the goat," actually the
carcass thereof. Usually a young goat is killed,
then its abdominal organs are removed and
replaced by wet sand to weight it.
"The contest has very few rules and is
deceptively simple. The starting point is a
circle, the diameter of which is generally
proportional to the number of participants,
varying from ten feet to one hundred. As soon as
the Aksakal51 judges give the starting signal,
the goat is picked up by one of the players. The
object is to bring it back to the starting point.
"This is easier said than done, each horseman
plays for himself. The game has all the elements
of mounted combat, although the only weapon
allowed is nothing more dangerous than a whip,
which may, however, have lead-reinforced tips.
The horseman in possession of the goat tries to
outmaneuver all others in order to bring it back
to the circle. The rest oppose him fiercely and
reach for the goat, seeking a hold, tugging.
Hence the "tartis."52 The new possessor attempts
to ward off the pursuers by clutching the goat
between his thigh and his saddle....
ALPAMYSH: Chapter Three 63
"Historically, the contest of Oglak Tartis was an
occasion to assess the courage and skill of the
new generation as well as re-test the durability
of the older one. It also served as a means by
which the millennia-old horsemanship skills were
transferred from the master to the novices....
" 'Kok Boru'53 was the wolf's head symbol
adorning the standards of the early Turkic
Khanates of Central Asia, and the expression as
well as its derivatives also repeatedly appear in
Oghuz Khan dastan.54 It commands respect and
fear simultaneously, variously appearing as a
guide, ancestor and cherished symbol...
[58] The Central Asian tribes are almost always exogamous.
They marry outside their immediate tribal unit. As a
result, the daughter leaves her father's home. Hence
Baysari will once again be childless.
[65] The distances represented by "forty days" and "six
months" are probably used metaphorically to indicate a long
distance.
[66] Taysha is a title given to a Mongol ruler, Ta'i-shih.
It was apparently utilized by the Kara Khitay as
well.55
Later on in the text Taysha is also referred to as the
Kayser (from Arabic via Persian) and Padishah (from
Ottoman).
[67] Ak Bulak is identified as being a location "northeast
of Karaburghaz bay."56 However, this term need
not strictly refer to a geographic location. It
could conceivably be used symbolically to mean a place of
refuge, an oasis.
[69] White or black camels are rare, thus indicating these
are choice beasts.
Divay explains the term kibacha as "A wooden crate, in
which are carried dishes and other things, and when
migrating, it is used to carry children on a camel."57
[70-71] "May it rain and turn the bright days into floods"
appears to denote a wish for a turn of events for the
better. In semi-arid climates, one expects rain to be
auspicious and bring lush pastures for the herds.
[74] "To hear the tongue of the Mongol," i.e. to be where
Mongols live.
64 H. B. Paksoy
[78] "Full moon" is a standard phrase, describing the
beauty of a human being, usually a young girl or boy. In
this case, he may be exalting the beauty of his wife.
[88] There is double indexing in this phrase, one within
the other. The first one is: 'If I (Baysari) had not been
without an offspring, than, I would not have been obliged
to enter into an oath with Baybora'. As it follows, Baysari
is implying: 'Hence, I must compete with him in such a
contest and humiliated.'
[94-95] Divay explains:
"The Kirghiz divide the year in four 'nineties,'
specifically, the winter ninety, the spring
ninety, the summer ninety and the autumn ninety.
The 'ninety' comprises three months. Concerning
the times of the year, see the article by A.
Divaev, "Mesiatsy po kirgizskomu stiliu s
oboznachenykh narodnykh primet," in Izvestiia
Obshchestva Arkheologii, Istorii i Etnografii,
vol. XIII, No. 4." 58
[95] Notes Divay: "There exists among the Kirghiz a
proverb: 'Kuyandi kamis oldurur, erdi namus oldurur'
"The reed kills the hare, and honor (striving for it or
losing it) the brave one."59
[109] Muhurdar, literally: seal bearer. In this context,
probably a high level bureaucrat, a non-military official.
Alemdar, in the strictest sense, means standard bearer. In
most Central Asian tribal hierarchies, such officers had
additional responsibilities above and beyond what the
offical title implies.60
[110] "May we (I) be sacrificed" is an emphatic statement
used to underline the importance of one's thoughts or the
intensity of desire. This phrase is also used to indicate
deep affection and devotion.61
Divay calls this "an affectionate phrase, remaining from an
ancient custom, according to which, making a sacrifice, for
example for the recovery of an ill person, they circled
around the patient and then a possession of the victim is
either sacrificed [presumably an animal] or given to the
poor. See Budagov, p. 212, Part I."62
In this explanation, Divay is perhaps recalling the action
of Babur (1483-1530, a direct descendant of Timur, and the
founder of the "Moghul" empire), who, according to record,
performed this ceremony to cure his son Humayun; and died
shortly afterwards.
ALPAMYSH: Chapter Three 65
[113] Taksir is a term of respect used in the Kirghiz
dialect, to address a ruler.63 Divay translates
(in Russian) as "ruler" (gospodar).64 Also see
Comment on Lines 777-778.
[119] Divay's Russian translation states that this is a
proverb. His note identifies "Khizr" as "the name of the
prophet who found the source of living water and drank from
it, and then lives to the end of the ages; the prophet
Ilya; the helper, savior (one who defends [those
travelling] on the water, [in] Kazak [is] Khizr; [in]
Kirghiz [is] Kidr) = [thus the saying] Juru tikaningda
joluneng bolsun; Kudrata joldasining bolsun; [meaning] I
wish you good journey, may your companion be the prophet
Khizr (good journey); [also] Khizr, [means] green, pleasant
to the eyes. See the dictionary of Budagov, p. 534, Part
I."65
[131] "Shed bloody tears" refers to the difficulty of
riding through rough and treacherous terrain. Lewis (p. 11)
notes that "when the characters are distressed they weep
bloody tears..."
[135] "Stewards" refers to those in authority.
[142] "Braiding the mane," but especially the tails of
horses was a requisite prior to engaging in battle. So
prepared, the horse becomes spirited and more responsive to
the rider.
[146] "Lost all hope" because he fears the Taysha's wrath
if he to turns down a request of this sort.
[158] "The worry of my loved one has been troubling me"
refers to Barchin's worrying about Alpamysh, his health,
his whereabouts and if he is aware of their difficulties.
[159] Braiding the tail of the horse: see the Comment on
Line 142 above.
[162] Referring to Alpamysh, and his expected arrival to
marry Barchin.
[167] "Twisted the neck of the bird" is a description of
anger. It may also suggest that the lady in question has a
shapely neck.
[174] In his Russian translation, Divay retains the use of
the term "misafir," and explains that this term "among
Muslims" denoted "those who came temporarily to a strange
land or to another city. Also included among misafir are
66 H. B. Paksoy
travellers."66
[175-176] "Thin becoming fat * then he can strike his white
lance" Barchin is likening herself to a sacrificial lamb,
fattened for sacrifice. She is also buying time.
[180] In other words, without distinguishing origin,
ethnicity, language or religion.
[188] "Nine directions, nineteen thousand warriors" is
probably figurative.
[190-191] "The blood ran down the stirrup" is the
traditional bardic reference to blood from the battle
wounds of the warrior first filling the boot, overflowing
and finally running down the stirrup and the breast of the
horse.
[192] From the disturbance of the horses' hooves, stones
fly and are reassembled into new roads and bridges.
[195] Baychobar is the name of Alpamysh's horse, so named
because of his color; gray with white "rose" spots, called
"Chobar." "Bay" (see note on Line 5 for a definition of
Bay) prefix is added, to indicate that this is an unusually
noble and beautiful animal.
[197-200] These lines are rather unclear, as noted in the
introduction of this Chapter. Here the bahshi seems to be
assuming previous knowledge of a series of details. It is
difficult to determine when the bahshi stops referring to
Baybora and begins referring to Kultay. Accordingly, the
reader cannot be certain if Kultay, a servant, personally
decided to give Alpamysh a horse, or whether he was
instructed by Baybora to do so. Moreover, there is a rather
severe misspelling (Line 200); taladin (open space) is
substituted for tilladan (golden).
[200] Alpamysh must know of the existence of his betrothed,
both were seven years of age at the time of parting (Line
106 notes Barchin arrived in the land of the Kalmaks at age
7). Alpamysh's parents are specifically against his
pursuing Barchin, and appear to have concealed their
betrothal from him. However, he is preparing to mount a
quest for his fiancee and claims a golden saddle, the
origins of which are not alluded to by the bahshi.
[202] There are a certain number of conceptual
inconsistencies in the text, most of which pertain to
numerical values. In this line, it is stated that Baybora
was desirous of giving Alpamysh a horse when he reached the
age of seven. In Lines 207-208, Alpamysh specifically asks
ALPAMYSH: Chapter Three 67
for a horse on which to seek his fiancee. He captures
Baychobar in Line 224. In Line 233, he takes the reins and
rides out to the land of the Kalmaks. Only in Line 254 do
we discover that Alpamysh is fourteen years of age
immediately after selecting his own mount. It is not clear
whether Alpamysh waited seven years after the point at
which we learn of his father's intention to give him a
horse, making do with other horses before encountering
Baychobar.
The effect of this narrational sloppiness is not critical
for the conclusion or even the flow. It is simply a
nuisance for the orderly mind.
[203] "Duldul" is the name of Ali's horse.
[205] The text uses bahadur which, as stated earlier, is a
variant of batir.
[218] Seksavul (Anabasis ammodendron, holoxylon) is a plant
abundantly found in the Central Asian steppes.
[221] "Sultan" is used to further honor Alpamysh, albeit
before the reader (or the listener) is presented with his
feats. It is a rather forward looking compliment.
[222] Divay's Russian translation says here that Alpamysh
was brave, young and strong like an "elif." In his note he
explains "The letter elif is depicted in the Arabic
alphabet by a thin stick and corresponds to the letter "a;"
here it refers to the slenderness of his figure."67
[228] Explaining the term tumar, Divay calls it "amulet, a
case with a talisman."68
[246-247] The term ervaghi (ervah, pl. of ruh; spelled
arvakhi in the Russian translation) is explained by Divay
as "the spirits of saints which help people, an unseen
force. Further description of arvakhi in A. Divaev, in
Sbornik mater. dlia stat. Syr-Dar. Obl. and Etnogr.
ocherki, Khud. Kustanaev, and in XI book, Etnogr.
obozrenie, p. 24."69 Divay gives no further information
on these sources.
[248] Tulpar, a "winged horse," usually belongs to an alp
or batir. See the Commentary on Line 514 below.
[251] Karajan here says "may your elder brother be
sacrificed to you" to stress his astonishment at the goings
on. There is no actual intention of sacrificing anyone. See
Comment on Line 110 above.
68 H. B. Paksoy
[254-255] Divay's Russian translation states:
"The life of tarlan [rendered in Arabic
characters], a bird of good luck lasts only 14
years..." [Divay's ellipsis]. His note explains
"The precise meaning of tarlan we could not
obtain from the Kirgiz. One said it was a bird
of good fortune, others compared it to the
khomai, the legendary bird, a noble breed like
the eagle, a heavenly bird like the phoenix,
which never comes down to earth, always
commanding the upper heights of the atmosphere.
If its shadow falls on someone's head, that
person will be made a king and have good luck.
From it comes humayun -- the auspicious, august
epithet of sultans of the Turkish Empire. See
Humayun in Budagov, p. 315, Part II."70
If the khomai above is a reference to "Omay" (Umay, Huma,
etc), it should be noted that the word appears in Kul Tegin
E31, as well as in Tonyukuk II, W3. Moreover, I. Kafesoglu,
citing A. Inan, traces "Huma" to Iranian-Indian beliefs. D.
Sinor indicates that "Umay" is a Mongol spirit honored by
the Turks.71
[266] The bahshi is using kaysar for sultan. Divay says
"'Kaysar' seems to be a Kalmak personal name, signifying
adversity in life."72
[267] Divay translates "Only Seisens know the value of the
Bedouins," which he thus explains: "Seisens must suggest
the owners of Bedouin horses, and then those who value
them."73
There may be a connection between the "Zaysan" ("...the
Turkic speaking `Two-tribute' Mountain Kalmak of the
Altai...) referenced by Hatto and the seisen mentioned by
Divay.74
[267-268] Divay translates the interjection as "O [you]
with bristling bottom," which in the note is clarified as
"a curse, expressed more strongly in the text."75
It appears that Divay excluded the "more strong language"
of the expression from the text.
[279] Divay's translation is:
"On our steppes, one needs buds to blossom." His
note refers to a Kirgiz quatrain,"Jigitdining
jiyirme bis gunu emesbe/ kiz deygan jengi
achulghan gul emesbe/ Bulghanda giz gizil gul
jigit bulbul/ bulbul gus gizil gul ki tunamasbe?"
ALPAMYSH: Chapter Three 69
Translated as "The best of times for young men is
25 (years)... Is the maiden then not a newly
blossomed rose? If the maiden is a rose and the
youth a nightingale, then is it not possible that
the nightingale may pass the night on the
roses?"76
[279-280] "To be burned one needs a tongue" seems to mean
"words will get you into deep trouble."
[297] "Argument is upon your six ancestors" is a manner of
cursing Alpamysh's lineage. The number is rather curious
for the usual number employed in this context is seven.
Perhaps the "six" is a double insult indicating that in the
lineage there is an "unknown." Even the children are
taught, at the earliest possible age, to recite their seven
ancestors when asked who they are: "yedi atang kim?" It is
very shameful for the child not to be able correctly to
recite seven consecutive lineal ancestors. This failure
also reflects badly on his parents and lineage.
[301] The implication is that the fight is to the death.
[303] Karajan being clearly older, Alpamysh may be
deferring to Karajan's age. It is a requisite act of
etiquette. On the other hand, Alpamysh may also be needling
Karajan, implying that he (Karajan) is too old to fight,
and should not hope to win the wrestling contest. Probably
Alpamysh is doing both. Prior to actual fighting, such
verbal combat is commonplace.
[306] According to Sufi tradition, saints can travel
without being encumbered by physical laws. Therefore, they
can appear and disappear at will.
[320] Because if the occupier of the throne dies, the sun
will reflect off the empty throne.
[330] Isfahan is referenced in two contexts. (See also
Lines 350 and 389.) In this case the Isfahan sword is
placed between two men as a sign of conciliation. However,
the tradition is much older. The Kirghiz are known to place
an arrow (vertically) between those who are about to take a
"brotherhood" oath before the two embrace.
[336-337] Divay refers to a suyunji which Karajan expects
to receive from Barchin for giving her this news. Divay
defines suyunchi [sic] as "a present, given as a reward for
carrying joyful news."77
[350] The possibility that must be raised regarding the
70 H. B. Paksoy
references to "Kalmaks dead in Isfahan" is that this is an
erroneous reference, confusing Isfahan in Iran with the
town Isfijab (also called Sayram, Sefid Ab and Ak
Su)78 north of Tashkent in what is today the Chimkent
region. Such an error could be accidental or deliberate on
the part of the bahshi or yet another typesetter's
error. In any event, there is historical basis for the
allusion to the deaths of "many Kalmaks" in the Isfijab
area because of a Kalmak attack in 1681.79
The second possibility, of course, is that the reference to
Isfahan is correct. If so, the historical basis is somewhat
more obscure and may refer to conflicts of Hulagu's forces
in their conquest of Iran in the mid-13th century80, to
an uprising and slaughter of Timur's tax gatherers in
Isfahan in 138781 or to some other, later event in
which some Mongol and probably non-Muslim force [such
as the Kalmaks] is defeated at Isfahan.
[353-365] Barchin "recognizes" Baychobar, for she claims
that Baychobar was a mere colt before she left the land of
the Baysun. It must be remembered that Alpamysh did not ask
for a mount to go after Barchin until long after Baysari
took Barchin away to the land of the Kalmaks [in Line
207-208]. She may simply recall him as a horse from her
childhood, or even from Baybora's herd.
[358] Barchin naturally believes that Alpamysh was either
captured or killed in battle with the Kalmaks. She or any
other sane person in that setting would scarcely believe
that a Kalmak has befriended a Kungrat. See Commentary on
Lines 353-365 above.
[367-368] Karajan means "Do not behave like a drippy eyed
woman."
[373] This means, "I behaved as if he were my younger
brother, hence inexperienced, green."
[386-387] "My mind became upset on this field" is a direct
translation. Reference is to the necessity to think on the
verge of action. The field is almost always the combat or
battlefield.
[392] On a secondary level, the allusion may be that losing
a limb and staying alive is definitely worse than death.
[393] Padishah is the traditional title for the Ottoman
Ruler. See Islam Ansiklopedisi on the origins of the
term.82
[394-397] The reference to eating camels is meant to
ALPAMYSH: Chapter Three 71
indicate that a "guest" (Taysha?) is consuming his
(Karajan's) wealth. The rate at which the camels are
consumed obviously outstrips the supply.
[396-397] This "executioner" may be the same Kokemen
appearing in Lines 128 and 807.
[399] Impostor, i.e. one who is impersonating a just ruler,
but is actually an usurper, not fearing God, nor shying
away from depriving other people of their rights.
[401] Karajan seems to be accepting Alpamysh's future
in-laws as his own.
[402] Perhaps Kokemen Kaska understands Karajan's resolve.
The reference to Khan is unclear. Given the context, it may
be to Karajan.
[407] Under the weight, no doubt.
[410] Obviously it is not the home that is expectant but
Barchin, who is inside.
[411] It is not clear when Baysari had a chance to discuss
with Barchin the matter of a present to be given to
Karajan. Baysari simply picks up the coat and hands it to
Karajan.
[416] "Just bring Alpamysh," seems to be the meaning.
[424] The reference to "black narcissus" is obviously to
the rarity of the item. "Cheeks like red apples" is a
traditional phrase, much like the "peaches and cream
complexion."
[440] "Lady and the child" though reminiscent of the
Madonna, appears to be a simple bardic filler. In the
original, hatun menan balaga may be referring to Barchin
and Alpamysh, since Alpamysh has already been called
"bala," (Line 265). See Comment on Line 445.
[445] Alpamysh is still being considered a mere child by
the Kalmaks and therefore only fit to fetch horses.
[447] Karajan means, "I will do this easy riding, much like
in the manner of the horsegrooms who fetch the horses."
[449] Mollas were presumably the only individuals who were
literate, and being the most trustworthy individuals
because of their piety, undertook the registration. It is
curious though, to find mollas among the "atheist" Kalmaks.
72 H. B. Paksoy
[457] Here "Rose" refers to Baychobar, to portray him as a
valued and beautiful creature. In addition, this is a play
on words. See Comment on Line 195 above.
[461] "Started on a race to last for forty days" is meant.
[466] For the first time, the bahshi's arithmetic is
correct.
[469] Kalmaks are chastising Karajan for throwing his lot
in with a Sunni. As the Kalmaks are portrayed as "atheist"
throughout, and Karajan having been introduced as a Kalmak,
this singling-out of one sect, as opposed to the entire
religion of Islam, is rather curious. In this regard, it
should be remembered that earlier, the Kalmaks talked about
Muslims in general terms. See Lines 140, 519.
Moreover, as Alpamysh has been asking the help of "Hz. Ali"
(Lines 305, 780); and as Baychobar is likened to Ali's
horse "Duldul" (Line 203) when in difficulty, one wonders
about the intention behind such differentiated inferences.
As Togan has observed, an early transcriber of Alpamysh,
Yusufbek, had injected Shi'i references into all his
published works, including his 1899 Alpamysh.
This fact may have further motivated Divay to elect to
simplify the language of the 1922 printing of his Alpamysh,
noting the proximity of the collection place to Bukhara as
his reason. 83 It will be remembered that Bukhara was
one of the main population centers where Sunni-Shi'i
struggles had spilled over into armed combat between their
adherents, the last major occurrence of which took place in
1910.84
[471] The phrase "combed his tail" means to display him
(Baychobar) as if he were a race horse.
[472] The Kalmaks are saying, "Karajan asks directions
because he does not even know where he needs to go."
[487] "Kok Derbend" might be a reference to "Barchin's Kok
Kashane."85
[500] The Kalmaks are most probably riding in specially
arranged formations.
[503-504] The name of the tore" (elder, variously spelled
as At Peshin and Atpeshin) translates as "the observer of
the horse that is leading the race." It is perhaps a title
rather than a proper name.
The word tore also means "tradition."
ALPAMYSH: Chapter Three 73
[514] A tulpar is a horse worthy of a batir and naturally
would have "wings" like Pegasus. Perhaps the exceptional
speed of a horse, such as Baychobar, suggested to the
Central Asians that it was flying. See Comment on Line 248.
[518] An obvious allusion to the fact that he is ready for
action.
[521] Although this may be a reference to the Kalmaks'
wearing armor covering only the torso, by implication it
suggests the inadequacy of the Kalmaks and their horses in
competition against Baychobar.
[523] Divay's translation contains the phrase "As long as
Baychobar exists, lest (unless?) sores cover him, I think
Barchin will not be seen by you."86 In his foot
note, Divay explains this reference to the sores: "The
Kirgiz 'jamalar atmak' is an epidemic disease, fatal to
horses. During the course of this disease the spine of
the horse swells near the neck or at the tail."87
[525] "Hooves taken out" is a direct translation to mean
"destroyed," "removed."
[527] It is odd that the atheist Karajan's son is named
Dost Muhammad before Karajan becomes a Muslim. Divay's own
note remarks that "Probably he received the name
Dost-Muhammad after Karajan accepted Islam."88
[529] The batir or alp slumber also occurs in the Book of
Dede Korkut. It is one of the attributes of an alp. They
are capable of non-stop riding and fighting for a prolonged
period without sleep. After such exhausting feats, the
alps must sleep the "batir slumber." In Asia Minor, some
mothers are known to ask: "Did you go down for Oghuz sleep,
son?"89
[533] "Tied the feet" here means that he hobbled
Baychobar's legs together (usually any two) with a short
rope to give the horse some limited mobility but prevent
him from wandering too far.
[540] "Built a fire" presumably to heat the nails which the
Kalmaks will drive into Baychobar's hooves; not to shoe him
but to injure him.
[545] Karajan could not sleep his full seven days because
he was subconsciously worried about the race or sensed that
disaster has occurred.
[556] Karajan's color faded upon discovering what had
74 H. B. Paksoy
happened to Baychobar.
[558] Karajan means "No one will care if I die."
[563] According to Rahman Kul, manat is a precious fabric,
or material that is expensive. Hatto agrees with that
evaluation. Generally, manat is used to denote a unit of
currency or simply "money."
[564-565] Corpses will dry under the sun, thus the bones
become exposed, i.e. the liars will die and no one will be
inclined to bury them because of their reputation.
[567] Yilkiji Ata is the "patron saint" of all horses.
Confirmed by Divay (who calls him Jilki Ata, however) in a
note and refers the reader to his own "Legenda o
Kazikurtovskom kovchege," in Sbornik, Vol V.90
[571] Kulah is the conical headgear worn by members of the
mystical orders. Divay defines the janda as "halat, sewn
from multicolored scraps, which is worn by dervishes and
kalendars."91
[572] The proverb "when (God's) servant is not in
difficulty, Hizir will not come to help" is often used to
assert that God will send help only to those who are in
trouble.
[573] A saint "giving a hand" ordinarily means that the
saint has approved the deeds and intentions of the person
receiving help. Consequently, in this manner, the saint
(giving a hand) causes the "disciple" to be admitted into
the "inner circle." When the saint decides that the
auspicious time has arrived, the disciple becomes a newly
created saint or head of his own following, thereby forming
a "chain" or cell in the order. In this case, however, it
may be presumed that Karajan is only receiving "emergency
relief" from the saints to complete his assignment, because
both the horse and the owner of the horse are under the
protection of the saints. See the comments to Line 469.
[578] References to stars and sunny days are also "bardic
fillers." In Line 248, employing an obvious astrological
reference, Baychobar's stars are stated to be "more
powerful than Karajan's Tulpar's stars."
[579] From the style of speech of the saint or saints, it
is not clear how many are speaking or if one is speaking
for the rest.
[590] Now the bahshi remembers that Baychobar is also in
pain. Baychobar's life is pulled out of its eyes.
ALPAMYSH: Chapter Three 75
[603] A kulach is "approximately three arshins."92
[605-608] The bahshi uses transposed syntax here, first
giving the end result (catching up and passing the Kalmaks)
then describing the process (chasing). In translation this
gives the feeling of disjointed narration if read in single
lines.
[646] Divay anachronistically explains durbenci as "one who
looks through binoculars."93
[659] Tuman is a unit of currency. It also signifies an
army "division" among the Turkic and Mongolian tribes,
composed of ten thousand troops.
[674] "I am too young to know the value of the horse" that
I allowed you to mount him. It may also be an ironic turn
of words, i.e. "you are older, you should have known
better."
[674-675] Alpamysh perhaps is posing a rhetorical question:
"Shall I make a drinking vessel out of your skull?" This
was indeed practiced by the Scythians and at least as late
as 1510 when Shah Ismail made a drinking cup from the skull
of Shibani Khan.
[677] Alpamysh is now speaking with sarcasm. The audience
is already familiar with the fact that Karajan's complexion
is reminiscent of "boiled iron color." See Line 356.
[689] Karajan considered himself lucky to have awakened
before the seven days had passed.
[690] Karajan would be wearing a long coat-like outer
garment called, inter alia, chapan, hence the "skirts."
[703] "Ninety days" is yet another exaggeration for
emphasis. This time it is unlikely to be carelessness on
the part of the bahshi.
[709] This statement seems to mean "I have won a hollow
victory because winning the race cost me my only son."
[714-719] The bahshi is stressing the fact that Barchin is
very sensuous.
[724] Aychrek is the woman of Semetey, Manas's son.
[729-730] "May no other stranger's eye fall on you again"
is not an order for Barchin to conceal herself as in urban
Islamic societies, but as a sign indicating her public
76 H. B. Paksoy
commitment to Alpamysh.
[733] "Orda" in this context refers to the camp site where
the tents are erected. Ordinarily, orda is the largest
confederation of nomads. It may also of course mean "army,"
cavalry.94
[742-743] This is a standard method of healing horse
hooves, in case of a cut or penetration by a sharp rock.
[749] In the original, the bahshi likens Baychobar to a
five year old sheep. This appears to be a general term of
endearment.
[752-753] The bahshi is being extremely coy or courteous.
This very modest allusion increases the impact of the
description of Barchin's posture in Lines 714-719.
[753] "Renewed ablution" is the proof that Alpamysh and
Barchin became man and wife in earnest, since washing the
entire body is the Islamic requirement after carnal
contact.
[777-778] References "Oh God" and "Fate" are my
interpretations, given the context. In the original, the
bahshi uses the word "Taksir." Concerning "Taksir," see
Comment on Line 113.
[800] "Mountain of Ayralik" (ayralik: separation) perhaps
refers to the cruelty of separation rather than a place.
[812] The use of the word "ship" is rather incongruous
here. However, the saddle of the camel might have resembled
one.
ALPAMYSH: Chapter Three 77
NOTES TO CHAPTER THREE
1. M. Ghabdullin and T. Sydykov, Kazak halkynyn batyrlyk
jyry, 37, fn. 4. (Henceforth, Ghabdullin and Sydykov).
2. Batyrlar is not identified, but is called a
'series' by Sydykov, "'Alpamysh' v publikatsii A. A.
Divaeva" in Kazakhskaia narodnaia poeziia, 181-186.
3. Ghabdullin and Sydykov, 37.
4. A. S. Levend, in his Turk Edebiyati Tarihi (Ankara,
1973) states that Chaghatay is primarily based on Uygur,
which later became Karakhanid on the way to Chaghatay.
See also A. von Gabain, Ozbekische Grammatik mit
Bibliographie, Lesestucken und Worterverzeichnis, mit
einer Karte von Turkestan, mit Ortsnamen in Ozbekischer
Form (Leipzig and Vienna, 1945), 278; S. Cagatay, Turk
Leheleri zerine Denemeler, Ankara, 1978.
5. See Alexander Park, Bolshevism in Turkistan
1917-1923 (New York, 1957); G. Wheeler, Racial Problems
in Soviet Muslim Asia, Institute of Race Relations (Oxford,
1960). See also W. Bartold, Turkestan Down to the Mongol
Invasion, 4th ed. (London, 1977).
6. See for example the writings of Ali Shir Navai and
Babur.
7. See text above.
8. Togan, Turkistan, 37, 38 provides a definition of
the work "kazakh." It must also be pointed out that
the Kirghiz are mentioned in the Orkhon inscriptions.
See Tekin, KT E4, E14; BK E15; pp. 261-281.
9. Zhirmunskii in his 1960, Russian-language work and in
Chadwick and Zhirmunsky, 292-4, argues that this version is
Karakalpak and was "mistakenly" called "Kirghiz" by Divay.
This is explored in Chapter Four.
10. See H. B. Paksoy, "Observations Among Kirghiz
Refugees from the Pamirs of Afghanistan Settled in the
Turkish Republic," Journal of the Anthropological Society
of Oxford, Volume XVI, no. 1. Hilary 1985. Idem, "The
Traditional Oglak Tartis Among the Kirghiz of the
Pamirs," The Royal Asiatic Journal, 1985, Part II.
11. Dr. Nazif Shahrani, who spent 22 months among this
tribe in the Pamirs, at this writing (1984) is compiling
a biography of Rahman Kul Kutlu at UCLA.
12. See the text in the appendix.
78 H. B. Paksoy
13. See V. Smith, The Oxford History of India (Oxford,
1919), 225.
14. See Halil Ethem, Duvel-i Islamiyye (Istanbul, 1927),
463.
15. See S. Digby, "Iletmish or Iltutmish? A
Reconsideration of the Name of the Dehli Sultan," Journal
of the British Institute of Persian Studies (Iran), 1970,
VIII, 57-64.
16. See the version by Le Baron Desmaisons, Histoire Des
Mogols et des Tatares, Tome I, Texte. Imprimerie de
l'Academie Imperiale des sciences (St. Petersburg, 1871).
17. Inan, 181.
18. See A Grammar of Orkhon Turkic, 250, 268.
19. Borovkov, "Geroicheskaia poema," cited in Mirzaev, 18.
20. V. M. Zhirmunskii, Skazanie ob Alpamyshe i
bogatyrskaia skazka (Moscow, 1960), 66.
21. Barthold's "Turetskii epos i Kavkaz," in Iazyk i
literatura, vol. V. (Leningrad, 1930), 12, cited in
Zhirmunskii, Skazanie, 71. See also Barthold's article on
"Kalmucks," in Encyclopaedia of Islam, First Edition, (EI
1) vol.2, 700-701; Bartold's "Eshche izvestie o Korkude,"
in ZVOPAO, v. XIX, 1890. Finally, Bartold's translation of
Dede Korkut was published in ZVORAO, v. XV, 1903 and
republished in the Baku 1950 publication on pages
42-67, cited in Zhirmunskii, Skazanie, 67, note 13.
22. V. Zhirmunsky, "The Epic of Alpamysh and the
Return of Odysseus," Proceedings of the British Academy,
London, 1966.
23. Togan, Turkistan, 35, 40.
24. Togan, Turkistan, 29. It should be noted, however,
that Kungrats were originally an Eastern Mongolian tribe
(Qonggirad) and the consort of the Chinggisids. I am
indebted to Thomas Allsen and Hidehiro Okada
(independent of each other) for bringing this fact to
my attention.
25. V. M. Zhirmunskii and Kh. T. Zarifov, Uzbekskii
narodnyi geroicheskii epos (Tashkent, 1947), 69-70, citing
in part A. A. Semonov, whom Hadi Zarif thanks for
providing information on Uzbek historical documents of
the 16th-17th centuries. Mirzaev, 18 also cites Kh. T.
Zarifov, "Osnovnye motivy eposa 'Alpamysh'," in Tezisy, 28
on this topic.
26. Grousset, 421.
27. Togan, Turkistan, 104.
ALPAMYSH: Chapter Three 79
28. Grousset, 479; also discussed in Zhirmunskii and
Zarifov, 70-71.
29. Togan, Turkistan, 171.
30. Grousset, 522. Also Togan, Turkistan, 157-176 on
Kalmak migrations from 15th to 20th centuries.
31. Togan, Turkistan, 163-167. Also Muhammed Haidar, A
History of the Moghuls of Central Asia, translated by E.
Denison Ross (New York, 1970), 73-121.
32. Zhirmunskii and Zarifov, 71.
33. Zhirmunskii and Zarifov, 69.
34. See Togan, Turkistan, 61.
35. See Chadwick and Zhirmunsky, 293.
36. L. S. Tolstova, Istoricheskie traditsii iuzhnogo
Arala (Moscow, 1984), 131-134. This passage and the
translation were kindly provided by Prof. Hatto, private
communication of 1985. Spelling and punctuation are his.
37. A. A. Divay, Alpamysh Batir: Kirghiz Poem (Tashkent,
1901), 41. Henceforth: Divay. Divay's own Russian
translation includes numerous explanatory notes which are
cited in this commentary.
38. Private correspondence of 1985 with Remy Dor.
39. Divay, note on 41.
40. Private communication of 1984 from A. T. Hatto.
41. Private communication of 1985 from Remy Dor.
42. Divay, 42.
43. Divay, 42, Note 1.
44. Since the early Mamluk soldiers were largely
composed of Kipchak Turks who had come or were
brought to the Mamluk Sultanate from the steppes of
Central Asia it may be that the game came with them. See
also The Cambridge History of Islam, P. M. Holt, A.
Lambton, B. Lewis (eds), (Cambridge, 1970), Vol IIB,
833; C. E. Bosworth, "Barbarian Incursions: The coming
of the Turks into the Islamic World," Islamic
Civilization, D. S. Richards, Ed. (Oxford, 1973).
80 H. B. Paksoy
45. Ibn Taghribirdi, Al-Nudjum al-Zahira (ed. Cairo) VIII,
6, ll. 3-7, cited in D. Ayalon, "Notes on the Furusiyya
Exercises and Games in the Mamluk Sultanate," (Translated
from Hebrew) in his The Mamluk Military Society (London,
1979).
46. Divay, 43, Note 1.
47. See the entry on "Kalendar" in EI2, IV, 472.
48. Divay, 43, Note 2.
49. Divay, 44, Note 1. Explanations of terms in
parenthesis and quotation marks are from Sir James W.
Redhouse, A Turkish and English Lexicon, New Edition
(Beirut, 1974).
50. See H. B. Paksoy, "Oglak Tartis," (Cited in Note 10,
Chapter Three). In the Persian speaking areas of
Central Asia, i. e. portions of Afghanistan, Kk Br is
played under the designation of bozkashi.
51. Aksakal: literally white beards, the respected elders
of the tribe. Karasakal (black beards-able bodied adults)
are the middle generation who are above the bola
(Children) group. The latter includes the youngsters still
in adolescence. Ibid, Note 8.
52. In fact, in the heat of the game, the goat is often
pulled apart. It is a normal occurrence to stop the
contest momentarily to replace the totally obliterated
carcass. Ibid, Note 9.
53. Sky Wolf, or Blue-White Wolf. Ibid, Note 11.
54. See Togan, Oguz Destani (Istanbul, 1972).
55. Mohammed Haidar, A History of the Moghuls of Central
Asia (Translated by E. Denison Ross) (New York, 1970), 79.
56. See James Hutton, Central Asia (London, 1875).
57. Divay, 46, Note 1.
58. Divay, 47, Note 1.
59. Divay, 47, Note 2.
60. For a catalogue of offices in a similar setting, see
Beatrice Manz, "Politics and Control Under Tamerlane,"
Unpublished PhD Dissertation, Harvard, 1983.
61. See also Lewis, 204, note 82.
62. Divay, 48, Note 1.
ALPAMYSH: Chapter Three 81
63. See W. Radloff, Versuch Eines Worterbuches der
Turk-Dialecte ('s Gravenhage, 1960). V. 3, 793.
64. Divay translates "taksir" as "O Ruler" on page 49.
65. Divay, 49, Note 1. See also entry on Khidr-Ilyas in
EI2, vol
V., and Lewis, 196, Note 11.
66. Divay, 52, Note 1.
67. Divay, 55, Note 1.
68. Divay, 55, Note 2.
69. Divay, 56, Note 1.
70. Divay, 57, Note 1.
See Tekin; I. Kafesoglu, Turk Milli Kulturu, P. 289; D.
Sinor, "'Umay,' a Mongol spirit honored by the Turks." in
Proceedings of International Conference on China Border
Area Studies. National Chengchi University. (Taipei,
1985), Pp. 1771-1781.
72. Divay, 58, Note 1.
73. Divay, 58, Note 2.
See A. T. Hatto, Kkty, P. 127.
75. Divay, 58, Note 3.
76. Divay, 58, Note 4.
77. Divay, 62, Note 1.
78. Barthold, I:122. Also see Togan, Turkistan, 49,
80; and Muhammed Haidar, 80.
79. Togan, Turkistan, 167.
80. Grousset, 351-353.
81. Ibid, 431.
82. Islam Ansiklopedisi (Istanbul, 1971) 491-5.
83. See the section on Divay.
84. See H. B. Paksoy, "Nationality and Religion:
Three Observations from mer Seyfettin" CAS V. 3., N. 3,
1984.
82 H. B. Paksoy
85. See Abulgazi, Secere-i Turk.
86. Divay, 71-72.
87. Divay, 72, Note 1.
88. Divay, 72, Note 2.
89. Lewis, 170 and 204, Note 82.
90. Divay, 74, Note 1.
91. Divay, 74, Note 2.
92. Divay, 76, Note 1.
93. Divay, 78, Note 1.
94. See DLT PP. 74, 150, 173, 413; Also Tekin, KT N8,
N9 for early references.