The First World Map of Uighur and Place-Names of Japan

Dr. Haji Kutluk Kadeeri

The First World Map of Uighur and Place-Names of Japan

世界で初めてのウイグル地図と日本の地名

AVRASYA ARAŞTIRMA EĞİTİM VE SOSYAL HİZMET VAKFI

Dr. Haji Kutluk Kadeeri

The First World Map of Uighur and Place-Names of Japan

世界で初めてのウイグル地図と日本の地名

AVRASYA ARAŞTIRMA EĞİTİM VE SOSYAL HİZMET VAKFI

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CONTENTS

The First World Map of Uighur and Place-

Names of Japan....................................... 5

世界で初めてのウイグル地図と日本の地名 9

Similarities and Differences Japanese,

Uighur Particle/Suffix “MO”and“YA” 14

日本語とウイグル語の「も」「や」の類似点,

相違点................................................................... 28

On Dramatic Aspect of Kutadhgu- Bilik 46

The First World Map of Uighur and Place-Names of Japan

(International University of Kagoshima, 2008.10.16)

A Turkic dynasty ruled western and eastern Turkistan (Transoxiana and Kashgar), form the tenth to beginning of the thirteenth century. It is considered to be first Islamic Turkic dynasty (having converted in the middle of the tenth century); in the Karakhanid Court appeared the first Islamic literature and the Compendium of the Turkic Dialects (Diwan Lughat at- Turk) of Mahmud al- Kashgari .

Uighur scholars and lexicographer of the 11^th century whose work , the Compendium of Turkic Dialects (Diwan Lughat at Turk), is one of the most significant records of the Turkic Languages and also an important source for the history of the Turkic peoples.

Mahmud al –Kashagri was born into an aristocratic family of the Karakhanid dynasty in Kashgar (a city and Oasis in the western part of the Xinjiang Uighur Autonomous Region of China and also a gate way for the Silk Road). He was deeply grounded in Islamic Culture and learning and visited many of the Turkic lands before journeying to Baghdad, Iraq. It may well be that internal conflicts within the Karakhanid confederation led him to undertake these travels and to go to Baghdad-Iraq. In the Latterb city he mingled with the circles of scholars and realized that there was a great interest in the Turkic peoples and their languages, hence he was stimulated to compose two works on them. He began to write his Compendium of the Turkic Dialects (Diwan Lughat at – Turk)in 464/1072, According to the information in the book itself, he wrote four redactions of it during the period (464-76/ 1075 -94). The original of the book is lost, but the unique surviving manuscript, dated 27 Shawwal 664/I August 1266, is a good copy though not entirely free from errors. His second work, a Turkic grammar has been lost, and is known only from the authors own reference to it Mahmud al-Kashgari work is particular importance for the Turkic languages, and also for the history, geographical and folklore of the Turkic peoples, for this linguistics corpus consists not of texts in one particular Turkic language, but of a comparison oriented explanatory dictionary and modest grammatical outline of the languages.

The geographical location of Japan on the world map of Uyghur’s.

Mahmud al-Kashgari included the first known Turkic map in his great book. The map is different from other Islamic maps. The individual elements of the map, symbols, and so forth, are all very much the same as those that appear on any other map, but its sense of the world, centered on the Turkic speaking areas of Central Asia. The yellow dot in the center of the map represents the location of Balasaghun (Kiryghizstan), while the one to the right is Kashgar (China), And is the village from which Mahmud took his name. Scale is reduced as one gets nearer the edge of the map. The colors are described in the original as gray for rivers, green for seas, light yellow for deserts, red for mountains, and yellow for cities and towns.

The map is oriented with East at top. The western, northern and southern parts of Asia were left not drawn but despite the fact the map was full of errors, the details about the eastern regions were correct. Mahmud al –Kashgari showed the Great Wall of China on his map. And he stated that Japan had shared the same fate, being an island in the eastern part of Asia.

Place-Names of Japan in the Compendium Turkic Dialects (Diwan Lughat at- Turk), The Western world acquired the first batch of information about Japan through the writings of Marco Polo (1254-1322). Polo himself had never been to Japan-a land he called Chipangu and Zipangu-but he had learned from the Chinese that “people are white, civilized and well- favored “and he noted that they were ferociously proud and “dependent on nobody “, He added that no one –not even their neighbours the Chinese dared to sail to Japan, for the distances were enormous and dangers were great. But Mahmud al- Kashgari already mentioned the name of Japan in the eleven century in his great work Compendium of the Turkic Dialects (Diwan Lughat at- Turk). In this book he said: Jabirqa (Japan) is located very far and it was separated by the seas of the Machin (China). Their languages were unknown to us.

According to this fact we can say the first giving of the name of Japan on a world map in the eleven century was by – Mahmud al-Kashgari.

References

Turkiy Tillar Diwani, Xinjiang People’s Publishing House,1980

Nihon Shoki Kyushu Chiho Fu Do Ki,1970

世界で初めてのウイグル地図と日本の地名

(鹿児島国際大学における講演会,2008.10.16)　

トゥルク王朝時代、東西トルキスタン（トランソシアナとカシュガル）が統治されました。この国家は10世紀から13世紀はじめにかけて築かれました。これが最初のトゥルク系イスラム王朝とみなされています。（10世紀半ばにイスラム教に改宗しています。）カラハン王朝時代に最初のイスラム語の文献とマフムッド-カシュガリによるトルコ語大辞典（Diwan Lughat at-Turk）が書かれました。

11世紀のウイグルの人文学者と辞書編集者の研究はトルコ語大辞典（Diwan Lughat at-Turk）ですが、これは最も重要なトゥルク語の資料のひとつであると同時にトゥルクの民族歴史資料となっています。

マフムド-カシュガリはカシュガルでカラハン王朝の王族の家に生まれました（中国ウイグル自治区の西部の都市でオアシス、そしてそれはまたシルクロードの入口でした）。彼はイスラム教文化に深く根差しており、学んでいて、イラクのバグダッドを旅する前にトゥルク各地を訪れています。恐らくカラハン内部で闘争が起きたので彼は各地を旅し、イラクのバグダッドに行かざるを得なかったのでしょう。ラトリブ市で彼は学者仲間と共に研究し、トゥルク各民族と彼らの語学に大変興味を持ち、それゆえ刺激を受けて二つの研究をまとめることができました。ひとつめは、464年／1072年に書き始めたトルコ語大辞典（Diwan Lughat at-Turk）です。彼はその本を、464-76年／1075-94年に4篇書き上げました。その原書は失われていますが、しかし27 Shawwal 664 ／1266年8月1日と記された　その写本は全く間違いが無いわけではありませんが、類を見ない、いい複製となっています。彼の二番目の研究は、失われていくトゥルク語の文法についてでした。それは作家たちの出版物から知ることができます。マフムド-カシュガリの研究はトゥルク諸語にとって特に大事でした。そしてまた歴史的にも、地学的にも、トゥルク各民族たちの民間伝承にとっても、そして特定のトゥルク語の言語学的資料は論理的でない文章で構成されています、しかしながら注釈的志向の辞書で、諸語の地味な文法のアウトラインを比較することは特に大事でした。

ウイグル世界地図上の日本の地理的な位置。

（世界で初めて日本が記されたウイグル世界地図）

マフムド-カシュガリは彼の偉大な本に最初に知られたトゥルク地図を記載しています。その地図はイスラムの地図とは違っています。地図上の個々のシンボル等は、他の地図に出てくるものと同じですが、世界観はトゥルク語を話す地域をアジアの中心に集めています。黄色の点はバラサハン（キルギスタン）位置し、だけれどもその右はカシュガル（中国）、そしてそれはマフムドの名前の由来となった村です。比率は地図の端の方が縮小されていますが色は、灰色が川、緑色が海、明るい黄色が砂漠、赤色が山、そして黄色が都市と村です。

地図は東を頂点としています。アジアの西、北そして南側は脇へ追いやられ、その地図は間違いがたくさんあったにもかかわらず、東側の地方の詳細は正しいものでした。マフムド-カシュガリは彼の地図に万里の長城を記載していました。そしてまた日本は同じようにアジアの東側の島としてはっきり描かれていたのです。

日本の地名はトルコ語大辞典（Diwan Lughat at-Turk）によると、西側の世界は　マルコ　ポーロ（1254-1322年）の著書の中で最初に日本の情報を手に入れました。ポーロ自身は彼が呼んだチパングまたはジパングという土地に足を踏み入れたことはありませんが、中国人から「人々は肌の色が白く、文明化されていて、とても親切」と教えてもらい、彼らはとてもプライドが高く「誰にも属さない」、と記しています。そしてこうも書き加えています。誰も、彼らの隣国の中国でさえ、日本へ思い切って出航することはない。その隔たりはとてつもなく大きく、危険が大きい。しかし、マフムド-カシュガリは既に日本の名前について11世紀に彼の偉業であるトルコ語大辞典（Diwan Lughat at-Turk）の中で言及しています。この本の中で彼は言っています。ジャビルカ（日本）はとても遠い所に位置し、マチン（中国）と海で隔てられています。彼らの言語は私たちの知らないものです、と。

この事実によって、私たちは11世紀の世界地図の中で最初に日本という名前を与えたのはマフムド-カシュガリだと言うことができます。

参考文献

Turkiy Tillar Diwani, Xinjiang People’s

Publishing House,1980

Nihon Shoki Kyushu Chiho Fu Do Ki, 1970

Similarities and Differences Japanese,

Uighur Particle/Suffix “MO” and “YA”

(Turkish Language Conference of Turkey, 2008.10.20)

Introduction

Japanese and Uighur are Subject-Object-Verb languages. Thus, in a typical sentence, the subject comes first, the object next, and verb last.

Example

Subject + Object + Verb

Japanese: Okosan ga pan o kaimashita. / My mother bought bread

Uighur: Annam nan setiwaldi.

Subject and Predicate

The predicate is the core of both the Japanese and Uighur sentence. It comes at the end, and it must be a verb or verbal form. In Japanese and Uighur, a verbal form is a noun plus copula or a verbal adjective.

Examples

J: John san wa Nihongo o hanashimasu./ John speaks Japanese

U: John Yapon tilini sozliyeleydu.

In Japanese and Uighur the predicate must be at the end of the sentence.

Gender

Japanese and Uighur do not have gender. There are no special endings to show masculine, feminine, or neuter forms.

Articles

Japanese and Uighur do not use articles before nouns.

The Dependency Structure of Sentences

In Japanese, the dependency structure of a sentence is usually represented by the relationship between phrasal units called “bunsetsu” and it is said that Japanese dependencies have the following rules (Watanabe Yasuyoshi et al. 2000; Kiyotaka Uchimoto et al. 1999):

i. Dependencies are directed from left to right.

ii. Dependencies do not cross.

iii. A bunsetsu depends only one bunsetsu

　Observing the dependency structure of sentence in Uighur, we can also find the following characteristics that very similar to the Japanese dependency rules above:

i. Dependency relation of a word to another is always from left to right.

ii. Dependency links between the words of sentence do not cross.

iii. The dependent word could link to only one head word.

So Japanese and Uighur are agglutinative languages and they have many syntactical and morphological similarities. There are also morphological differences between the two languages. For example, Uighur has no verbal conjugations, but Japanese grammar’s says that Japanese verbs do conjugate.

In this paper, we will discuss the similarities and differences of the Japanese and Uighur particles “mo” and suffixes “ya”

1. The Japanese particle mo and Uighur mu ((too; also; (not) ~either)) indicate that a proposition about the preceding element X is also true when another similar proposition is true.

A. Subject

J: Watashi mo gakusei da / desu (I’m a student too)

U: (Men mu oqughuchi)

B. Topic (subject)+Direct Object

J: Watashi wa supeingo mo hanasu/ hanashimasu. (I speak Sapanish too.)

U: (Men ispanchini mu sozliyeleymen.)

C. Topic (subject)+Indirect Object

J: Watashi wa Murayama-san ni mo purezento o ageru/ agemasu

(I will give a present to Mr. Murayama, too)

U: (Men Murayama ependimgi mu sowgha berimen.)

Formation:

(i) Noun mo

J: watashi mo (I, too/ me (as direct object), too)

U: Men mu

(ii) Noun (Particle)

J: Nihon (ni) mo (in/to Japan, too)

U: Yapondi mu

(iii) Noun Particle

J: sensei ni mo (to/for the teacher, too(indirect object)

U: Oqutquchic ni mu

J: Furansu kara mo (from France, too)

U: Fransiye din mu

J: Igirisu de mo (in England too)

U: Engliye di mu

J: tomodachi to mo (with my friend, too)

U: Dost bilen mu

Examples

(a) J: Hato-san wa Nihon e itta. Ruisu-san mo (Nihon e) itta.

(Mr. Hart went to Japan. Mr. Lewis also went to Japan)

U: Hart ependim Yapongha ketti. Lewis ependim mu Yapongha ketti.）

(b) J: Hayashi-san wa tenisu o shimasu. (Kare wa) gorufu mo shimasu.

(Mr. Hayashi plays tennis. He plays golf, too.)

U: Hayashi ependim pey top oynaydu. we goluf mu oynaydu.

(You can’t buy fresh fish in this town. You can’t buy it in the next town, either)

U: Siz bu yezidin yengi beliq setiwalalmaysiz. Yenidiki yezidin mu ohashashla setiwalalmaysiz.

Notes

1. In general in both Japanese and Uighur, when the element X mo and mu appears in a sentence, a related sentence with the element Y (plus particle if necessary) in place of X like (2) is presupposed.

(1) J: Watashi wa Nyuyoku e mo itta. (I went to New York, too)

U: Men Neyoruk ki mu barghan.

(2) J: Watashi wa Bosuton e itta. (I went to Boston)

U: Men Boston gha barghan.

Thus, when X mo and mu appear in a sentence, X mo and mu are always the element under focus in that sentence.

2. There are cases in which X mo is used, although it does not exactly replace the element Y in the presupposed sentence. For example, (3b) can be spoken after (3a)

(3) a. J: Watashini no ie wa ima ga semai.

(The living room of my house is small)

U: Mening oyumning yataq oyi kichik.

b. J: Sore ni daidokoro mo fubenda

(On top that, the kitchen is inconvenient, too)

U: Bashtiki u ashhani mu qolaysiz

In this case, the speaker implies that his house is inconvenient when he says (3a), and this implication is the presupposition of (3b), where the speaker elaborates on the inconvenience.

2. Japanese mo and Uighur mu, a marker which indicates emphasis. (even; as many/much/long…as; (not) even (one);(not) any.

A. Topic (subject) +Noun

J: Gure-san wa konna muzukashi kanji mo yomeru / yomemasu

(Mr. Gray can read even difficult kanji like this)

U: Grey ependim hetta mushundaq qeyin hetlerni mu oquyalaydu.

J: Harisu-san wa konna yasashii kanji mo yomenai / yomemasen.

(Mr. Harris cannot read even easy kanji like this.)

U: Haris ependim hetta mushundaq asan hetni mu oquyalmaydu.

B.Topic (subject) +Quantifier +Predicat(affirmative)

J: Watashi wa kanji o hassen mo shitte iru /imasu

(I know as many as eight thousand kanji.)

U: Men sekkizmingdin mu oshuq hetni bilimen.

C.Topic (subject) +One Counter+Predicate (negative)

J: Watashi wa kanji o hito tsu mo shiranai / shirimasen.

(I don’t know even one kanji.)

U: Men kanjidin bir mu hetni bilmeymen.

D. Topic (subject) + WH-word+ Predicate (negative)

J: Watashi wa nani mo tabenakatta / tabemasendeshita.

(I didn’t eat anything)

U: Men hichnimi mu yimidim.

E. Topic (subject) + Vmasu

J: Nanshi wa watashi no hanashi o kiki mo shinai / shimasen

(Nancy doesn’t even listen to me.)

U: Nansi mening sozumni hetta anglap mu qoymidi.

Formation

Quantifier Japanese mo and Uighur mu

J: goju mo (as many as fifty) J: hyakunin mo (as many as a hundred people)

U: Eliktin mu koprek. U: Yuzdin mu koprek adem.

One Counter Japanese mo and Uighur mu

J: hitori mo (not) even one person) J: hitosu mo (not) even one~)

U: Bir ademmu U: Birsi mu

WH-word Japanese mo and Uighur mu

J: nani mo (not) anything) J: dare mo (not) anybody)

U: Hichnimi mu U: Hichkim mu

Vmasu

mo shinai,

J: hanashi mo shinai (don’t even talk) J: tabe mo shinai

U: Sozleshkili mu U: yigili mu

Examples

(a) J: Kyo wa kuruma ga judai mo ureta.(As many as ten cars sold today.)

U: Bugun ondin mu koprek mashina setildi.

(b) J: Sono pati ni wa onna no ko wa hitori mo

konakatta.

(No girl came to the party.)

U: Bu olturushqa bir mu qiz kelmeptu.

knows about it.)

U: Bu ishni hichkim mu bilmeydu.

Notes

In Japanese mo, Nanimo (nothing, anything), daremo (no one, nobody) and Uighur mu

Hichnimimu (nothing, anything), hichkimmu (no one, nobody) are used only in negative sentences. Other WH-words with mo and mu can be used in both affirmative sentences and negative sentences.

(1) J: itsumo (always; anytime) J: dokomo,

(everywhere)

U: herqandaq chaghdimu. U: herqandaq yerdimu.

3. Japanese mo and Uighur mu adv. s.o.or s.t. is longer in the same state that he or it was in some time.

A. Topic (subject) + Predicate (affirmative)

J: Watashi wa mo hirugohan o tabeta / tabemashita

(I have already eaten my lunch)

U: Men mu chushluk tamaqni yep boldum.

B. Topic (subject) + Predicate (negative)

J: Hirusan wa mo nihongo o benkyoshite inai / imasen

(Mr. Hill is not studying Japanese any longer)

U: Hill ependim Yaponchini anchi mu uzun ugenmidi.

Examples

(a) A: J: Mo shukudai o shimashita ka

(Have you done your homework yet (or already)?)

U: Tapshuruqingiz tugidi mu?

B: J: Hai, mo shimashita

(Yes, I’ve already done it.)

U: He..e, taprushuqum mu tugidi.

(b) J: Watashi wa mo sake o nomimasen.

U: Men emdi haraq mu ichmeymen.

(Hauo is al right now.)

U: Haruo mu yahshi.

4. Japanese mo~mo and Uighur mu~mu str, (both~ and~; neither ~nor). The repeated use of a particle meaning ‘also’ to list elements belonging to the same part of speech.

A. Noun + Noun

J: Tanaka-san mo Nakayama-san mo depato ni tsutomete iru / imasu

(Both Mr. Tanaka and Mr. Nakayama are working for a department store.)

U: Tanaka ependim mu, Nakayama ependim mu soda-sariyida ishleydu.

B. Noun + Prt + Noun + Prt

J: Kyoto e wa basu de mo densha de mo ikeru /ikemasu

(We can go to Kyoto either by bus or train)

U: Kyotogha aptobus bilen mu, poyiz bilen mu barghili bolidu.

C. Adj (i) stem + Adj (i) stem

J: Kono Uchi wa hiroku mo semaku mo nai / arimasen

(This house is neither big nor small)

U: Bu oy chong mu emes, kichik mu emes.

Formation

(i) N(prt) mo N(prt) mo (N(prt) mo)

J: sensei mo gakusei mo (both teachers and students)

U: Oqutquchilarmu, oqughuchilarmu.

(ii) Adj (i) stem ku mo Adj (i) stem ku mo Neg

J: okiku mo chisaiku mo nai (s.t. is neither big nor small)

U: Chong mu emes, kichik mu emes.

(iii) {Adj (na) stem / N} de mo {Adj (na) stem / N} de mo Neg

J: benride mo fubende mo nai (s.t. is neither convenient nor inconvenient)

U: Qolayliq mu emes,qolaysiz mu emes.

J: sensei de mo gakusei de mo nai (s.o. is neither a teacher nor a student)

U: Oqutquchidi mu, oqughuchidi mu yoq.

Examples

(a) J: Nihonjin mo amerikajin mo yoku hataruku.

(Both Japanese and Americans work hard.)

U: Yaponlar mu, Amerkiliqlar mu tiriship ishleydu.

(b) J: Yamakawa-san wa sake mo tabako mo

yarimasen.

(Mr. Yamakawa neither drinks nor smokes.)

U: Yamakawa ependim haraq mu ichmeydu, tamaki mu chekmeydu.

yarimashta.

(I bought books for both my younger brother and younger sister)

U: Men ukamghi mu, singlimghi mu her ikkilisige kitap setiwaldim.

(d) J: Kazue wa bijin de mo fubijin de mo nai.

(Kazue is neither beautiful nor ugly.)

U: Kazue chirayliq mu emes, set mu emes.

(e) J: Kono tatemono wa kireide mo rippade mo

arimasen.

(This building is neither pretty nor magnificent.)

U. Bu bina chirayliq mu emes, korkem mu emes.

In Japanese and Uighur the particles “mo” and “mu” have similar grammatical rules in sentences. But there are some differences. The Japanese language never uses question marks in the question sentence. A sentence becomes a question by adding the particle ka the end. You can think of ka as the question. Also question sentences never end with the particle mo.

According to Divanu Lughatit-Turk, the Uighur particle mu at the end of sentences makes a statement into a question, also not using a question mark. However modern Uyghur must use a question mark in these sentences.

Example

bu atmu (Is this a horse?)

bu at sening mu(Is this your horse?)

bu it mu (Is is a dog?)

barding mu (Did you go?)

kelding mu (Did you come?)

(Mahmud al-Kashgari, Divanu Lughatit – Turk. pp.345)

When Uighur uses the particle mu at the end of a sentence, it becomes a question sentence. Also the particle mu describes possibility.

Incidentally, Uighur particle mu is mo in the Kashgar and Hotan dialects.

5. The Japanese suffix ya, when added to noun, means to place or shop where that thing is solid, or the person or shopkeeper who sells it.

Example

niku / meat __________________ niku ya / butcher’s shop

hon / book___________________ hon ya / bookshop, clerk

kamera / camera_____________ kamera ya / camera

shop, clerk, owner

Also Uighur a suffix ya attached to names of shops, inns and restaurants or persons engaged in certain occupations.

Examples

gukkan ya /shop’s satirach ya /baber’s

gulchi ya / florist’s qasap ya / butcher’s

oqutquchi ya /teacher’s diqqan ya /farmer’s

The Japanese suffix ya is sometimes used to downgrade a person. This use, however, is very restricted. Examples follow:

hazukashigari-ya (a shy person)

ibari-ya (a haughty person)

kodori-ya (an affected person)

But in Uighur the suffix ya is used to downgrade and upgrade a person and sometimes used for question sentences. This is very common. Examples follow:

U oghri ya (he is a thief)

U tolimu esil adem ya (he is very excellent person)

Siz oqughuchimu ya? (are you a student?)

The Uighur suffix ya is only used in Kashgar and Hotan dialects. But it is not present in modern Uyghur literary language.

In both Japanese and Uighur ya is a coordinate conjunction that is used to list two or more items (nouns or noun phrase) in an inexhaustive fashion. In the Uighur suffix ya changes to lar /ler

Examples

(a) J: Yamamoto-san ya Sumisu-san ga tenisu o shite iru.

(Mr. Yamamoto, Mr, Smith and others are playing tennis)

U: Yamamoto, Simid ependim ler we bashqi lar pey top oynawatidu.

(b) J: Boku wa biru ya wain o nonda.

(I drank beer, wine and things like that)

U: Men piwe, sharap we bashqa nersi ler ni ichtim

But in Uighur, the suffix ya sometimes expresses many possibilities in the sentence.

Examples

U: Siz shopurmu ya qassapmu? (Are you a driver or a butcher?)

When the Uighur suffix ya ends a sentence, it becomes question. If it is comes at the beginning of the sentence it becomes an exclamation.

Example:

U: Nime ish qildingiz-ya ? (What have you done?)

U: Ya Allah! (My god!)

The Japanese and Uighur suffix ya have many similarities and differences.

6. Conclusion

In this paper, we have analyzed two agglutinative languages, Japanese and Uighur, which have many syntactical and morphological similarities and differences. And we can understand the linguistics point of this two languages through using derivational grammar.

References

Abliz Yaqup,Ghenizat Gheyurani. (1999). Uighur Tilining Izahliq Lughiti ,Shinjiang-

Heliq Neshiriyati

Kuresh,M.R. (2003). Hazirqiy Zaman Uighur Tili, Xinjiang-Heliq Neshiriyati.

Mahmud al-Kashgari. (2005).Divanu Lughatit –Turk . Kabalci Yayinevi, Istanbul

Nobuo Akiyama and Carol Akiyama (2002). Japanese Grammar, Washington, D.C.

Ogawa, Y. and Muhtar and Toyama, K. and Inagaki. (1998). Ultilizing Aggglutinative Features in Japanese-Uighur Machine Traslation, LNAI 1531, pp.424-435.

P.olat Kadir, Koichi Yamada and Hiroshi Kinukawa. (2004) Comparative Study on Japanese and Uighur Grammars for An English-Uyghur Machine Traslation System,

In “Proceedings of The 66^th National Convention of IPSJ, pages 5-52, Information Processing Society of Japan, Tokyo

Seiichi Makino and M.T. (2006).A Dictionary of Basic Japanese Grammar

日本語とウイグル語の「も」「や」

の類似点,相違点

(第6回国際トルコ語学会,2008.10.20)

Ⅰ. 日本語の接尾辞「も」とウイグル語の「mu」((too; also; (not)～either))　は、

同類の叙述が真実である時は前述のXもまた真実であることを暗示している。

Ａ．主語

J:　Watashi mo gakusei da / desu.

(I’m a student too.)

私も学生だ／です。　

U: Men mu oqughuchi.

Ｂ．主題（主語）+直接目的語

J:　Watashi wa supeingo mo hanasu / hanashimasu.

I speak Spanish too.）

私はスペイン語も話す／話します。

U:　Men ispanchini mu sozliyeleymen.

Ｃ．主題（主語）+間接目的語

J:　Watashi wa Murayama-san ni mo purezento o ageru / agemasu.

(I will give a present to Mr. Murayama, too.)

私は村山さんにもプレゼントをあげる／あげます。

U: Men Murayama ependimgi mu sowgha berimen.

構成：

（ⅰ）名詞「も」

J:　watashi mo

（I, too/ me(直接目的語として),too）

私も

U:　Men mu

（ⅱ）名詞（接尾語）

J:　Nihon (ni) mo

（in/to Japan,too）

日本（に）も

U:　Yapondi mu

（ⅲ）接尾語名詞

J:　sensei ni mo

（to / for the teacher, too(indirect object)）

先生にも（間接目的語）

U:　Oqutquchic ni mu

J:　Fransu kara mo

（from France, too）

フランスからも

U:　Fransiye din mu

J:　Igirisu de mo

(in England too)

イギリスでも

U:　Engliye di mu

J:　tomodachi to mo

(with my friend, too)

友達とも

U:　Dost bilen mu

例

(a)J:　Hato-san wa Nihon e itta.

Ruisu-san mo (Nihon e) itta.

(Mr. Hart went to Japan. Mr. Lewis also went to Japan.)

ハートさんは日本へ行った。ルイスさんも（日本へ）行った。

U:　Hart ependim Yapongha ketti. Lewis ependium mu Yapongha ketti.)

(a)J:　Hayashi-san wa tenisu o shimasu. (Kare wa) gorufu mo shimasu.

(Mr. Hayashi plays tennis. He plays golf, too.)

林さんはテニスをします（彼は）ゴルフもします。

U: Hayashi ependim pey top oynaydu. We goluf mu oynaydu.

iv. J:　Kono machi de wa atarashii sakana

ga kaemasen. Tonari no machi de mo (atarashiisakana ga) kaemasen.

(You can’t buy fresh fish in this town. You can’t buy it in the next town, either.)

この町では新しい魚が買えません。隣の町でも（新しい魚が）買えません。

U: Siz bu yezidin yengi beliq setiwalalmaysiz. Yenidiki yezidin mu ohashashla setiwalalmaysiz.

注

1．日本語・ウイグル語では普通、Xも、が文章の中に出てきたら、同じような文章Y（もし必要なら不変化詞を付ける）があることを暗示する（2）。

（1）J: Watashi wa Nyuyoku e mo itta.

(I went to New York, too.)

私はニューヨークへも行った。

U: Men Neyoruk ki mu barghan.

（2）J: Watashi wa Bosuton e itta.

(I went to Boston.)

私はボストンへ行った。

U: Men Boston gha barghan.

このように、Xも　が文中に現れるときは、Xもはいつも他の事柄を暗示している。

2.　Xも、が使われているけれども、それが確かに文章Yに取って代わるというわけではない、こういう場合もある。例えば、（3ｂ）は（3ａ）の後に話される。

（3）ａ．J: Watashino ie wa ima ga semai.

（The living room of my house is small.）

私の家は居間が狭い。

U: Mening oyumning yataq oyi kichik.

b. J：Sore ni daidokoro mo fubennda.

（On top that, the kitchen is inconvenient, too.）

それに台所も不便だ。

U: Bashtiki u ashhani mu qolaysiz.

この場合、話し手は彼の家が不便だということを（3a）でほのめかし、更に不便さを詳しく述べている。

3. ｢ＸもＡだ｣は『ＸもまたＡである』という意味には使えない。

「XもAだ」は「Ｙは／がＡだ」ということが予想される時にのみ使うことができる。（つまり、同じ人のことなら（4）のようには使えない。）

（4）J：Warashi wa isha da. *J: Watashi mo

sensei da.

(I am a (medical) doctor.) (I am also a teacher.)

私は医者だ。私も先生だ。

U：Men dohtur. U：Menmu oqutquchi.

誰かが医者であるほかに教師である場合は（5）のように表現される。

（5）J：Watashi wa isha da. Soshite sensei de mo aru.

(I am a (medical) doctor and also a teacher.)

私は医者だ。そして教師でもある。

U：Men dohturluqliqti mu we oqutquchiliqti mu bar.

Ⅱ．日本語のもとウイグル語のmuは強調を示す。

（even；…と同じように多い／たくさん／長い；～どころか…；少しも～ない）

Ａ．主題（主語）+名詞

J：Gurei-san wa konna muzukashii kanji mo yomeru / yomemasu.

(Mr. Gray can read even difficult kanji like this.)

グレイさんはこんな難しい漢字も読める／読めます。

U：Grey ependim hetta mushundaq qeyin hetlerni mu oquyalaydu.

J：Harisu-san wa konna asashii kanji mo yomenai / yomemasen.

(Mr. Harris cannot read even easy kanji like this.)

ハリスさんはこんな優しい漢字も読めない／読めません。

U：Haris ependim hetta mushundaq asan hetni mu oquyalmaydu.

Ｂ．主題（主語）+数量詞+述語（肯定的な文）

J：Watashi wa kanji o hassen mo shitte iru / imasu.

(I know as many as eight thousand kanji.)

私は漢字を8,000も知っている／います。

U：Men sekkizmingdin mu oshuq hetni bilimen.

Ｃ.　主題（主語）+ひとつの数+述語（否定的な文）

J：Watashi wa kanji o hitotsu mo shiranai / shirimasen.

(I don’t know even one kanji.)

私は漢字を一つも知らない／知りません。

U：Men kanjidin bir mu hetni bilmeymen.

Ｄ.　主題（主語）+ＷＨ語+述語（否定的な文）

J：Watashi wa nani mo tabenakatta / tabemasenndeshita.

(I didn’t eat anything.)

私は何も食べなかった／食べませんでした。

U：Men hichnimi mu yimidin.

Ｅ.　主題（主語）+動詞　ます

J：Nansi wa watashi no hanashi o kiki mo shinai / shimasen.

(Nancy doesn’t even listen to me.)

ナンシーは私の話を聞きもしない／しません。

U：Nansi mening sozumni hettaanglap mu qoymidi.

構成

(ⅰ) 数量詞　日本語のもとウイグル語のmu

J：goju mo J: hyakunin mo

(as many as fifty) (as many as a hundred people)

50も 百人も

U：Eliktin mu koprek. U: Yuzdin mu koprek adem.

(ⅱ) ひとつの数　日本語のもとウイグル語のmu

J：hitori mo J: hitotsu mo

((not) even one person) ((not) even one ~)

一人も 一つも

U：Bir adem mu U：Birsi mu

(ⅲ) ＷＨ語　日本語のもとウイグル語のmu

J：nani mo J: dare mo

((not) everything) ((not) anybody)

何も誰も

U：Hichnimi mu U：Hichkim mu

(ⅳ) 動詞　ます

～もしない

J：hanashi mo shinai J: tabe mo shinai

(don’t even talk) (don’t even eat)

話しもしない食べもしない

U：Sozleshkili mu U：yigili mu

例

（a） J：Kyo wa kuruma ga jyudai mo ureta.

(As many as ten cars sold today.)

今日は車が10台も売れた。

U：Bugun ondin mu koprek mashina setildi.

（b） J：Sono pati ni wa onna no ko wa hitori

mo konakatta.

(No girl came to the party.)

そのパーティには女の子は一人も来なかった。

U：Bu olturushqa bir mu qiz kelmeptu.

（c） J：Dare mo sono koto o shirimasen.

(Nobody knows about it.)

誰もその事を知りません。

U：Bu sini hichkim mu bilmeydu.

注

日本語のも、何もNanimo （nothing, anything）、誰もdaremo （no one, nobody）、そしてウイグル語のmu、何もHichnimimu（nothing, anything）、誰もhichkimmu（no one, nobody）、は否定的な文章だけに使われる。もとmuの付く他のWH語は、肯定的な文章にも否定的な文章にも使われる。

（1）J：itsumo J: dokomo

(always; anytime) (everywhere)

いつもどこも

U：herqandaq chaghdimu U：herqandaq yerdimu

Ⅲ．日本語のもう（も）とウイグル語のmu　はもはや～ない　と同じように使われる。

Ａ．主題（主語）+述語（肯定的な文）

J：Watashi wa mo hirugohan o tabeta / tabemashita.

(I have already eaten my lunch.)

私はもう昼ご飯を食べた／食べました。

U：Men mu chushluk tamaqni yep boldum.

Ｂ．主題（主語）+述語（否定的な文）

J：Hirusan wa mo nihongo o benkyoshiteinai / imasen.

(Mr. Hill is not studying Japanese any longer.)

ヒルさんはもう日本語を勉強していない／いません。

U：Hill ependim Yaponchini anchi mu uzun ugenmidi.

例

（ａ）Ａ：J：Mo shukudai o shimashita ka.

(Have you done your homework yet (or already)?)

もう宿題をしましたか。

U：Tapshuruqingiz tugidi mu?

Ｂ：J：Hai, mo shimashita.

(Yes, I’ve already done it.)

はい、もうしました。

U：He..e, taprushuqum mu tugidi.

（ｂ）J：Watashi wa mo sake o nomimasen.

(I don’t drink any more.)

私はもう酒を飲みません。

U：Men emdi haraq mu ichmeymen.

（ｃ）J：Haruo-kun wa mo daijobudesu.

(Haruo is all right now.)

はるお君はもう大丈夫です。

U：Haruo mu yahshi.

Ⅳ．日本語のも～もとウイグル語のmu～muのような言葉の繰り返しは（～も…も；どちらも～でない）は『～もまた』という不変化詞の意味で同じように使われる。

Ａ．名詞+名詞

J：Takako-san mo Nakayama-san mo depato ni tsutomete iru / imasu.

(Both Mr. Tanaka and Mr. Nakayama are working for a

department store.)

田中さんも中山さんもデパートに勤めている／います。

U：Tanaka ependim mu Nakayama ependim mu soda-sariyida ishleydu.

Ｂ．名詞+　ｐｒｔ +名詞+　ｐｒｔ

J：Kyoto e wa basu de mo densha de mo ikeru / ikemasu.

(We can go to Kyoto either by bus or electric train.)

京都へはバスでも電車でも行ける／行けます。

U：Kyotogha aptobuz bilen mu, poyiz bilen mu barghili bolidu.

Ｃ．形容詞（ｉ）語幹+形容詞（ｉ）語幹

J：Kono Uchi wa hiroku mo semaku mo nai / arimasen.

(This house is neither big nor small.)

この家は広くも狭くもない／ありません。

U：Bu oy chong mu kichik mu emes.

構成

（ⅰ）名詞（prt）も名詞（prt）も（名詞（prt）も）

J：sensei mo gakusei mo

(both teachers and students)

先生も学生も　

U：Oqutquchilarmu oqughuchilarmu

（ⅱ）形容詞（ｉ）語幹　くも　形容詞（ｉ）語幹　くも　否定的な文

J：okiku mo chisaku mo nai

(s.t. is neither big nor small)

大きくも小さくもない

U：Chong mu emes, kichik mu emes.

（ⅲ）｛形容詞(な)語幹／名詞｝でも　｛形容詞(な)語幹／名詞｝でも　否定的

J：benride mo fubende mo nai

(s.t. is neither convenient nor inconvinient)

便利でも不便でもない

U：Qolayliq mu emes, qolaysiz mu emes.

J：sensei de mo gakusei de mo nai

(s.o. is neither a teacher nor a student)

先生でも学生でもない

U：Oqutquchidi mu, oqughuchidi mu yoq.

例

（ａ）J：Nihonjin mo amerikajin mo yoku hataraku.

(Both Japanese and American work hard.)

日本人もアメリカ人もよく働く。

U：Yaponlar mu, Amerkilikqlar mu tiriship ishleydu.

（ｂ）J：Yamakawa-san wa sake mo tabako mo yarimasen.

(Mr. Yamakawa neither drinks nor smokes.)

山川さんは酒もタバコもやりません。

U：Yamakawa ependim haraq mu ichmeydu, tamaki mu chekmeydu.

（ｃ）J：Ototo ni mo imoto ni mo hon o katte yarimashita.

(I bought books for both my younger brother and younger sister.)

弟にも妹にも本を買ってやりました。

U：Men ukamghi mu, singlimghi mu her ikkilisige kitap setiwaldim.

（ｄ）J：Kazue wa bijin de mo fubijin de mo nai.

(Kazue is neither beautiful nor ugly.)

かずえは美人でも不美人でもない。

U：Kazue chirayliq mu emes, set mu emes.

（ｅ）J：Kono tatemono wa kireide mo rippade mo aarimasen.

(This building is neither pretty nor magnificent.)

この建物はきれいでも立派でもありません。

U：Bu Bina chirayliq mu emes, korkem mu emes.

５．日本語の名詞に接尾辞や（屋）を付ける時、この意味は店、または物を売っている人または店主。

例

niku／meat／肉 niku ya／butcher shop／肉屋

hon／book／本 hon ya／bookstore, clerk／本屋

kamea／camera／カメラ　kamera ya／camera shop, clerk, owner／カメラ屋

ウイグル語でも店の名前や宿泊施設やレストランまたは職業に従事している人々には接尾辞yaを付ける。

例

gukkan ya / shop’s ／店屋 satirach ya / barber’s ／床屋

gulchi ya / florist’s ／花屋 qasap ya / butcher’s ／肉屋

oqutquchi ya / teacher’s ／教師 diqqan ya/ farmer’s ／農家

日本語の接尾辞やは、時々人を格下げする目的で使われる。しかしながら、この用法は限定されている。次のような例がある：

hazukashigari-ya / a shy person / 恥ずかしがり屋　

ibari-ya / a haughty person / 威張り屋

kidori-ya / an affected person / 気取り屋

しかし、ウイグル語では接尾辞yaは人を格下げしたり格上げしたりする目的で、疑問文の中で使われることがある。これはとても一般的で、次のような例がある。：

U oghri ya / he is a thief ／彼は泥棒だ

U tolimu esil adem ya / he is very excellent person

／彼はとても素晴らしい人だ

Siz oqughuchimu ya? / Are you a student? ／あなたは学生ですか？

日本語、ウイグル語のyaは2つまたはそれ以上のもの（名詞または名詞句）を並べる接続詞等位語句として使われる。

例

（ａ）J：Yamamoto-san ya Sumisu-san ga tenisu o shite iru.

(Mr. Yamamoto, Mr. Smith and others are playing tennis.)

山本さんやスミスさんと他の人たちがテニスをしている。

U：Yamamoto, Simid ependim ler we bashqilar pey top oynawatidu.

（ｂ）J：Boku wa biru ya wain o nonda.

(I drank beer, wine and things like that.)

僕はビールやワインと他のものを飲んだ。

U：Men piwe, sharap we bashqa nersilerni ichtim.

しかしウイグル語では接尾辞yaは可能性を表すことがある。

例

Siz shopurmu ya qasapmu?

(Are you driver or butcher?)

あなたは運転手ですかそれとも肉屋ですか？

この接尾辞yaはウイグル文学ではそんなに多くは使われていない。しかし、カシュガルやホタン、ヤルカンドなどの地方都市では口語として使われている。

参考文献

Abliz Yaqup,Ghenizat Gheyurani. (1999). Uighur Tilining Izahliq Lughiti ,Shinjiang-

Helq Neshiriyati

Kuresh,M.R. (2003). Hazirqiy Zaman Uighur Tili, Xinjiang-Heliq Neshiriyati.

Mahmud al-Kashgari. (2005).Divanu Lughatit –Turk . Kabalci Yayinevi, Istanbul

Nobuo Akiyama and Carol Akiyama (2002). Japanese Grammar, Washington, D.C.

Ogawa, Y. and Muhtar and Toyama, K. and Inagaki. (1998). Ultilizing Aggglutinative Features in Japanese-Uighur Machine Traslation, LNAI 1531, pp.424-435.

P.olat Kadir, Koichi Yamada and Hiroshi Kinukawa. (2004) Comparative Study on Japanese and Uighur Grammars for An English-Uyghur Machine Traslation System,

In “Proceedings of The 66^th National Convention of IPSJ, pages 5-52, Information Processing Society of Japan, Tokyo

Seiichi Makino and M.T. (2006). A Dictionary of Basic Japanese Grammar, Tokyo

On Dramatic Aspect of Kutadhgu- Bilik

(Kazakhstan International Conference, 2005.9)

The Uighur people, possessed rich literary legacy in the history, added some wonderful

Master pieces to world literatures. The first written masterpiece “Kutadghu-Bilik” appeared in the post- Islam period of the Uyghur people’s, holds its unique position not only in world civilizations, But also in researches on the history of central Asia. “ Kutadhgu Bilik”, this wonderful work of Yusuf Balasagun become the object of investigation by many scholars. The specialist up to the present time addressed mainly the linguistic, literary, philosophical, political, social and aesthetical aspects of the work. unfortunately special consideration from the point of view of dramatic features of “Kutadghu Bilik” is still missing. In my opinion, this requiring efforts of many scholars to work on it. my presentation will be a preliminary study in this respect.

As we all know there are nine characters appear along with its developments in this 33,390 lined work. Among them Sun Rising personifying justice Round Moon stands for good fortune, Virtue symbolizing wisdom, and Awakening signifying contentedness and future. These four main characters express Yusuf Balasagun’s basic conceptions to society. The rest five minor characters serve as dramatic elements in plot-developing and story-shaping. For instance, kind-hearted Koymish , he is the first person to come to know Round Moon , who was then wandering around the capital, and mentioned Round Moon’s wit to courtiers. Second minor character , an anonymous courtier, who reported the arrival of the knowledgeable Round Moon to the capital to king Sun Rising. The third minor character by the name of Humalu. The fouth, an unknown groom, and the fifth minor character- unknown young servant. These five minor characters functioning as a thread to keep the story continuing, while the other four main characters are not artistic images in literature in general, they are symbols of certain historical concepts of Yusuf Balasagun’s day.

Great scholar Yusuf Balasagun manifests his outlook by the way of dialogue between dramatic figures. It is in this form done. He is developed his thoughts from very beginning to the end of the work. This is very rarely in literature of Yusuf’s time. Though there were some great thinkers of ancient times did used this form to express their ideas and philosophies, but none of them reached the sate of mature as Yusuf Balasagun did. If we goes back to the pre-Islamic period of the Uighur people, even then there were scarcely any works on stage used this kind of form. At that time the performing arts of Uighur people had only one branch which was quite developed in comparison with others, that was dancing. Ideas and views were expressed through dancing rather than other ways. For example, according to the “ Tongdian “ there was a dance drama by the name of “ Modun “ which tells a young man, whose father was killed by a tiger, climbed 8 mountains and found his father’s body and killed the tiger . The main theme of the story is the young man’s heroic deed. We have anather examples in a 27- act play named “Maitreya” which appeared in a time when the Uighurs believed in Buddism. In this play when Maitreya’s teacher had dialogue with a Buddha in his dream, the teacher saw Sakyamuni becoming Buddha in that Sameru mountain of Nepal, because the teacher himself was too old to travel, the teacher sent his 38 years old disciple Maitreya together with the rest 16 followers to go to Buddha. The story continued with scenes and things this group of the people seen and experienced during their long journey to Buddha. The play was a typical one of the stage of that time. After the Uighurs were converted to Islam, a new form came into being on the stage of Uighur people. This new form characterized by the use of poetic languages and conflict to reach climax. And Yusuf Balasagun was a master in this new form or style in play in the time of the Karahanid state , so was his great masterpiece “Kutadghu Bilik “ – a valuable artistic heritage of Uighur people of his time.

References

Kutadghu Bilig .China-Bejing Millatlar Neshriyati, 1984

Maytirit Simith. XinjiangHalik Neshriyati,1988

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