Рукапісы беларускіх татараў канца XVII пачатку XX стагоддзя
з калекцыі Цэнтральнай навуковай бібліятэкі Нацыянальнай акадэміі навук Беларусі
Памер: 55с.
Мінск 2003
Текст на л. 2 заключен в рамку.
Рукопксь была вложена в Коран (П19-20/Ср2).
Рукопнсь прнобретена вместе с Кораном (П19-20/Ср2) в 1981 г. у частного лнца
П19-20/Нр22. Ннв. №Р426.
14. Хаманл. Конец XIX начало XX в. (?) (водяные знакн “LDAB70g”).
16° (97 х 80 мм). [1-154 л.] = 154 л. Кустоды. Фолнацня отсутствует.
-♦ Арабскяй, тюркскнй, польскнй языкн арабскнм пнсьмом Пнсьмо насх одннм почерком фнолетовымн н краснымн черннламн (молнтвы на арабском н тюрском языках напнсаны фнолетовымн черннламн, прнмечаняя к ннм на польско-белорусском языке краснымн нлн выцветшнмн черннламн этого же цвета).
«♦ Рукопнсь дефектная: утрачен однн лнст в начале, однн между 122 н 123, два в конце кннгн. Переплет орнгннальный (первнчный): картон, покрытый корнчневой бумагой, корешок нз тканн. Переплет поврежден, не крепнтся к кннжному блоку. Бумага пожелтевшая, в голубую лннейку, лнсты в потеках, пятнах, угол последнего ляста оборван.
-* Кннга прнобретена в 1988 г. в букнннстнческом магазнне № 2 г. Мннска.
П19-20/Нр17. Ннв№Р257.
Foreword
At the Rare Books and Manuscripts Department of the Central Science Library of the National Academy of Sciences of Belarus there is not a very large Arabic Alphabet Manuscript Book Collection that includes documents of the end of the 17th and beginning of the 20th centuries. Descendants of Tatars from the Golden Horde and the Crimean khanate who settled in the Grand Duchy of Lithuania (the ancient State of Belarusians and Lithuanians) during the 14th 16th centuries wrote the books. The Grand Duchy territory was never under domination of the Golden Horde and there were constant contacts between both countries.
The Grand Duchy of Lithuania began to expand rapidly during the second half of the thirteenth century, troops were needed not only to conquer new lands but also to protect those already acquired. The Tatars were outstanding soldiers. Rival fractions constantly made war on each other and those who were defeated frequently took service under foreign powers. Vitaut, the most brilliant and far-sighted of all the rulers of the Grand Duchy (1350-1430), was particularly active in encouraging Tatar soldiers to settle in his realm. In order to facilitate this, he gave them the rights to intermarry the indigenous population and to have children of such unions brought up in the faith of the father.
This, allied to their close social and economic ties with the local Slav population, made it inevitable that Tatars, coming from many different tribes, should lose their native language. By the mid-sixteenth century the majority of Belarusian Tatars didn’t know Turkic and made use of Belarusian and Polish. This process of abandoning the native tongue was no doubt accelerated by mixed marriages of Tatars with local women. The only field in which the originality of local Tatars preserved was the religion (Islam).
A very valuable part of the cultural heritage of Belarusian Tatars lies in their writings. All of such works known today are in a manuscript form, written in neat Arabic letters and read in the usual for the Arabic script manner from right to left. Writings in the Belarusian language but in the Arabic script are especially interesting for researchers.
The oldest known manuscripts of Tatars belong to the first half of the 17th century, but there is a supposition that the origins of their writings go back to the 16th century. In the middle of the 19th century there was in Minsk a group of Tatars who were fully proficient in the Arabic script and
were engaged in copying the Koran and other works of a religious nature. The writing or copying of books has been going on to the present day.
The literature of Belarusian Tatars is essentially religious and is intimately connected with their Moslem faith. There are comparatively few original works among the writings of Belarusian Tatars, the majority of them being translated from a variety of Oriental sources. The writings may be divided into a number of groups
In the first place there are Korans, the Holy Scripture of Muslims. It is typical for the Korans written in Belarus that in addition to the essential holy text in Arabic the books usually contain small introduction in the vernacular explaining how to prepare for reading.
For the Belarusian Tatars Tefsirs have the special importance. Though the Arabic word Tefsir usually means “commentary”, Belarusian Tefsirs in essence are translations of Koran from Arabic into Polish or Belarusian having some elements of commentary. The books include the Koran texts written in Arabic where there is a translation, aligned obliquely to the original, under each horizontal line of Arabic text. In the Central Science Library of the National Academy of Sciences there is the Tefsir dated 1686 which includes the oldest copy (from remained and known) of Koran translation into Polish
Next come the Tejwids, which are treaties on how to read the Koran.
The Chamails (usually of small size) are informal manuals of prayers and ritual containing in particular several prayers and spells thought to have magic or medicinal powers.
Finally there are the Kitabs (from the Arabic word Kitab meaning “the book”) which are especially interesting for ethnographers and philologists. These collections incorporate the tenets of the Moslem religion, moral precepts, ritual prescriptions, legends, pious tales and apocrypha.
The majority of the Belarusian Tatar manuscripts besides the texts in Belarusian, Polish or their mixtureas might be expected contain texts in the Arabic and Turkic languages. In the manuscripts there are re-written Eastern texts, fragments translated from Eastern sources into Belarusian or Polish and original texts in the local language. Thus, they are polyglot records, which represent great value for Orientalists and Slavists. In contradistinction to Cirilic records the language of the Belarusian texts written in the Arabic script is very close to the people spoken tongue. For the best reflection of the local pronunciation some letters have been added to the Arabic alphabet, they include letters representing the sounds which are typical for the Belarusian pronunciation [d’z’] and [c’] (so called “dziekannie” and “cekannie”).
The studies of the Tatar manuscripts began in the 19th century. The first scientist who in 1838 described a manuscript of the Lithuanian Tatars containing Belarusian texts was the German Orientalist O. Fleicsher. In 1857 the professor of Petersburg University A. Mukhlinsky published his work “The research on the Origin and State of the Lithuanian Tartars”. In the beginning of the 20th century the subject was developed in the works of J. Stankevich, I. Luckievich, J. Karski and others. A. Antonovich researched thoroughly a great number of Belarusian texts written in the Arabic script, gave detailed linguistic evaluation, made some estimates about the time of writing and geographic origin of each book, studied the graphical aspect of alphabet and the special letters that were used by Tatars to reflect the Belarusian phonetics, published many transliterated excerpts. Contemporary publications of Belarusian scientists I. Kanapacky, V. Niescerovich, Lithuanian professor G. Mishkinienie, Polish researchers H. Jankovsky, C. Lapich, A. Drozd have revealed new aspects in this field.
Investigations of well known and little known Tatar manuscripts of the Grand Duchy of Lithuania sometimes reveal a number of interesting problems, which can be solved only by combined efforts of researchers from different scientific directions.
Catalogue
1. Koran. The last quarter of XVIII c (watermark: Laucevi^ius, №№ 788, 789 1770-1780 y.).
4° (178 x 152 mm). 113-121 p. = 9 p. Pagination in red ink. Arabic. Script naskh in the same hand in black ink.
The manuscript is imperfect: folios are missing in the front and in the end of the book. The book-cover is missing. The paper has brown shades with ink spots and traces of water spilling, leaf corners are dirty. The manuscript has been restored in the XX c.
Alligat. See the book Demi-Kitab of the last third of XVIII c. (№ 8 at the catalogue)
The manuscript was purchased in the middle of 60th of XX c [1964-1966 (?)] from a Vilnius citizen.
П16-18/Нр2. Inv. № P97.
—♦ Тарэлка М.У., Закарыя Э.Ф., Цітавец A.I. Татарскі рукапіс XVIII ст. з фондаў Цэнтральнай навуковай бібліятэкі НАН Беларусі II Іслам і мусульмане Беларусі ў XX стагоддзі: Матэрыялы VII міжнар. навук.-практ. канферэнцыі. Мінск, 2002. С. 74-79.
2. Koran. 18.01.1854 у. (see the note of the copyist; the paper is stamped: see Клепнков [Klepicov], № 186-1844 y.).
- » 4° (200 x 168 mm). [1, 1-304, 305 inserted , 306-307 If] = 308 If. Custodies. Foliation is absent.
- ♦ Arabic, Turkic, Belarusian, Polish in Arabic graphic. Script naskh in the same hand in black and red ink.
- » The copyist Mustafa Zhdanovich. In the If 307a the note of the copyist in Russian. In the If 302b in the frame the note of the copyist in Turkic. In the If 307b the notes of the owner in pencil in Russian.
Binding: dark brown paper over pasteboard, on the spine tolled (geometric ornament). Binding shabby, damaged by worms. The paper has traces of water spilling, leaf corners are dirty, If 69 fell out from the bound. Separate folios are pasted.
- ♦ In the If 2b the First and Second Suras are surrounded with a drawing frame.
The manuscript was purchased in the 1989 y. from the bookshop № 2 in Minsk.
П19-20/Нр14. Inv. № P259.
- ♦ Тарэлка М.У., ЦітавецА.І. Беларускія кнігі, напісаныя арабскім пісьмом, у фондзе Цэнтральнай навуковай бібліятэкі НАН Беларусі П Весці НАН Беларусі. Сер. гуманіт. навук. 2002 . № 1. С.116-118.
3. Koran. The last quarter of XIX c (the paper is stamped of unknown model, If 142b, 146b).
2° (335 x 217 mm). [I, 1-172 If] = 173 If. Custodies. Foliation is absent.
Arabic, Turkic, Polish, Belarusian in the Arabic graphic. Script naskh in two hands in black and red ink: 1) If 1-19, 139-141, 148-172, later; 2) If 20-138, 142-147, earlier.
КНІГІ ОНЛАЙН
