O’ZBEK XALQ ERTAKLARI

UZBEK FOLK FAIRYTALES

Toshkent “MUMTOZSO’Z ”

2010

Mirzo Ulug’bek nomidagi ToshDUga O’zbekiston Milliy universiteti maqomi berilganligining 10yilligiga bag’ishlanadi

ERTAKLARNING SIRLIOLAMI

Badiiy asami bir tildan ¡kkinchi tilga tatj ima qilish murakkab j arayon bo’lib, taijimondan katta malaka, iqtidor va bilim talab qiladi. Taijima qilinayotgan asar taijimonning ijod dunyosidan o’tishi, uning qalbidaqayta yaralishi lozim. Agar asar taijimonga qattíq ta’sir etmasa, zavqini toshirmasa va ilhomini jo’shtirmasayaxshi taijima paydo bo’lmaydi. Shu bois taijima qilinayotgan asar muallifining mahorati ham taqimonoKjali ro’yobgachiqadi. ShujumJadanertakJami taijima qilishham murakkabjarayondir. Chunki ertaklarbutunjahonxalqlari og’zaki ijodigaxos bo’lib,ularo’rtasidafarqdan ko’rao’xshashliklarko’proqdir. Sababi, ajdodlarimiz an’anaviy tafakkurida mifologik tasawur kuchli bo’lgan. Shuning uchun ham ular ertaklami sehrli kuchgaegahaqiqatdebbilishganvashubilanbirgaharbirxalqningmaxsus ertakchilari bo’lgan. Taniqli ertakchilar o’zbeklar orasida XX asming 50- yillarida ham ko’p edi. Qadimgi xalqlaida ertalab topishmoq, kechalari ertak aytish qat’iy odatga aylangan. Negaki topishmoqda muammo bor. U xosiyatli vaqt-ertalab hal qilinsa, ya’ni topishmoqqajavob topilsa, kishilaming kun bo’yi muammolari oson hal bo’ladi, deb ishonganlar. Tabiiyki, aj dodlarimiz ertaklaiga ham shunday ma’no berganlar.

O’zbek xalqida bobo-momolarimiz ertaklar odamlami turli ko’rinmas balolaKlanhimoyaqilishlarigaishong^nlar. U]amingfikricha,tun-oqshorn yovuz ruhlaming yayraydiganvaqti bo’lib, ertaklar shusababli kechalari aytilgan.

Erteklardaxalqimizning uzoq-uzoq asrlik tajribasi, donishmandligj, orzu- umidlari ifodalangan bo’ladi. Ertak ommaviyligi, kengtarqalganligi bilan boshqaxalq og’zaki ijodigahamohang, o’xshash sujetlargaboyligi bilan ajralibturadi.

Dunyodagi barchaxalqlarkabi olmonxalqi ham o’zigayarashao’z ertaklar dunyosiga va xazinasiga ega. Olmon ertaklarining o’ziga xosligi, ulaming mazmuni, ertakdagi voqealarining rivoj lanishi va yechimi, ertakda ishtirok etuvchi qahramonlar ismlaii ulamingfe’l-atvoridanamoyon bo’ladi. O’zbek tilidagi ko’plab xalq ertaklaming qahramonlari, voqealari ham olmon xalq

ertaklaxinikiga o’xshab ketadi. Ammo bu ikki xalq ertaklari ichida o’zining betakrorligi jihatidan og’izdan-og’izga o’tib xalq orasida keng yoyilib borayotgan vaesda saqlanib qoladiganlari ham mavjud. Bunday ertaklar o’lmas ertaklardir. Shuning uchun ham 1977yildataniqli olmoníaylasufadibi Yohann GotfiidHender shundaydeganedi: ‘TBrtaklarrna’lumma’nodaxalqninge’tiqod vaorzihiimid]arinatijasisiíkidaunirighissiytasavvuriari,qudratvainIiMJaririirig in’ikosi vaintihosisiMdapaydo bo’ladi”.

OlmonmumtozadabiyotíningmashhurnamoyondalaridanbiriFridrix Shilier esa o’ziningo’limi oldidan oh tortib: “Menga ertaklami beringlar, axir ularda barcha nafosat va ulug’vorlik aks etgan! ” - degan ekan.

Ertak o’qishni kim ham sevmaydi, deysiz. Zero, ertak o’qigan kishi o’zi ham mo’jiza yaraíishni istaydi. Ma’lumki, ertak xalq poetik ijodijanrlaridan biri bo’lib, ularxalqhayotibilanbog’liqholdafelsafiy-ta’limiyg’oyalarhamda hayotiy muammolar asosiga qurilgan badiiy to’ qima va uydirmalardan holi bo’lmagan og’zaki hikoyalarto’plamidir.

Ertaklar har bir xalqqa xos va mos bo’lgan hikoyatlardir deyish mumkin. Chunki dunyodagi jamiki xalqlaming o’z ertaklari, o’z qahramonlari, o’z ertak yozuvchilari bor.

XansXristianAndersen(l 805 - 1875)-Daniyamamlakatidatug’ilib o’sgan bo’ lishiga qaramay, nemis tüida bolaj onlar uchun ertak yozganlardan biridir. U ajoyib ertakchidir. Uning otasi etikdo’z bo’lib, juda qobiliyatli va shoirtabiat insonbo’lgan. Keyinchalikyozuvchi ota-onasi bilan yashagan kulbasini, yoshligi o’tgan damlarini eslab shunday debyozadi: “Uyimizda faqatgina bitta kichkinaxona bo’ lib, u yerda otamning etikdo’zlik asboblari, taxta krovallardan tashqari devorlarimiz to’ la rasmlar bor edi. Men uchun eng qiziqarlisi va muhimi - kulbamizdajuda ko’p kitoblar bo’lganligidir. Onam esa doim oshxonada uymalashib yurardi. Onam va kichkina bog’chamizhaqidakeyinchalikQorqirolichasinomliertagimdayo^anman’’.

Yozovchi otasi haqidachuqur hurmaívae’tibor bilan quyidagilami yozadi: “Otam mening barcha xohish va istaklarimni bajo keltirgan edi. Men otamning muhabbatini qozongandim. U faqat men uchun yashagandi. Yakshanba kunlari u menga teatrlar, rasmlar haqida gapirib berar, Xoldberg komediyalaridan va“Mingbir kecha” hikoyatlaridano’qlb berardi. Otamning ana shunday xislatiarini eslab qolganman”.

Shunday qilib, X.X. Andersen orzular va xayollar og’ushida yashadi. U o’zining xayoliy hikoyalari, to’qigan ertaklarini boshqalarga so’zlab berib, hammani lol qoldirib yurgan. Unda bunday xislatlaming rivojlanishida, albatta, ota-onasining xizmatlari katta.

X.X. Andersen 17 yoshida ota-onasidan ajraldi, na onasining, na otasining diydorigato’yaolmagan bo’lajak yozuvchi kunkechirish uchun ko’p mashaqqatlami boshidan kechiradi. U sayohat qilishni boshladi va u o’z sayohatiari bilan shuhrat qozona boshladi. Butun umri davomida Andersen 29 marta turli mamlakatlarga sayohat qildi. Bu sayohatlar uning ijodigakattafoydabo’ldi. Sayohatiari davomidaX.X.Andersen tajriba orttirdi, dunyo kezdi, elni tanidi, odamlar orasida ulaming quvonchu shodliklariga, g’am-tashvishlariga, to’yu bayramlariga sherik, hamdard, hamnafas bo’ ldi, yaxshini yomondan ajratishni o’rgandi.

Shunday qilib, asta-sekin, yildan-yilga kichik-kichik kitobchalar paydo bo’la boshladi. X.X. Andersen umrining oxirigacha 150 dan ortiq ertaklar yaratadi. Shunisi diqqatga sazovorki, yozuvchining tug’ilganiga 70 yil to’ lganida, u yaratgan ertaklar 30 dan ortiq tillarga taij ima qilingan edi.

Yozuvchi olamdan o’tgan bo’lsada, u o’z ertaklari orqali oramizda yashamoqda. Juda ko’p xalqlar bolalari Andersen ismini kunda yoki kunora takrorlashadi, chunki uning ertaklar dunyosi boy, beqiyos hikoyatlarga to’la. Uning ovozi butun dunyo bo’ylab kezmoqda va bu- ajoyib inson ovozidir.

Hozirda ertaklar bilan bog’liq mifologik qarashlar unutilgan bo’lsa-da, ular majoziy shaklda insoniy fazilatlardan saboq beruvchi ma’naviy meros bolalaming sevimli asariga aylandi. Ertaklar asosida butun jahonda ajoyib multfilmlar yaratilmoqda. Shuning uchun ham ertaklar - yaxshilikka yetaklar, deb bejiz aytishmagan. Ilk bolaligimizdanoq quloqlarimizga singib ketgan tovush bu - onalarimizdan eshitgan ertaklarimizdir. Bu ertaklarda ulkan mehr- muhabbat bor, bular goh kuldiradi, goh o’ylantiradi. Bular yuragi muhabbatga, yaxshilikka to’la insonlar haqida, dunyodagi bor mavjudotlar to’g’risidagi hikoyalardan iborat bo’lgan. Biz esa ana shunday ertagu hikoyatlarni tinglab, katta bo’lganmiz, voyaga yetganmiz. Mana endi esa biz ulami o’z bolalarimizga, nabiralarimizga

hikoyaqilishdadavometmoqdarniz.Dunyodabir-birigao’xshash,o’xshamas ovozlar yangrayveradi, bu ovozlar onalar ovozidir. Bu ovozlar ertak va hikoyalar aytishdan hech charchamaydi, charchamasinham.

Demak, Grimm, Andersen, Xauf va boshqa jahondagi ertak yozuvchilariningasarlarini tarjimaoiqali o’zbek kitobxonlari o’qib, ular bilan tanishib bo’ldi. Bu borada olmon ertaklarini to’g’ridan-to’g’ri o’zbek tiliga taijima qilgan SharifRo’ziyev, J Javbo’riyev vaXurram Rahimovlaming mehnatlarini yuqori baholash mumkin. Endi navbat, o’zbek xalq ertaklarini j ahonga tanitishdir. Bu borada olmon olimi va taij imoni Karl Rayhl va olmonshunos olim, tarjimon, Xurram Rahimovlaming xizmatlari benihoya katta.

Bugungj kundaPrezidentimizvahiikumatimiztomonidanko’rsatüayotgan yordam va sharoitlardan unumli foydalanayotgan o’zbek yoshlari ham xalqimizning durdona asarlarini jahonga tanitish borasida talaygina amaliy ishlami qilishmoqda. Ushbu taijima qilingan va chop etilgan „O’zbek xalq ertaklari“ nomü kitob O’zbekiston Milliy universiteti xorijiy filologiyafakulteti 4-kurs talabasi Hafiza Allanazarova qalamiga mansubdir. Bu taijima kitobi Hafizaning ikkinchi taijima asaridir. BundankeyinhamHafizadekiqtidorli talabalar safi kundan-kunga oshib borishiga ishonchimiz komil.

SHUHRATXON IMYAMINOVA filologiya fanlari nomzodi

THE MAGIC WORLD OF FAIRY TALES

Translating literary works from one language into another is very complicated task and it demands the translator to have a great experi­ence, knowledge and talent. The translator should run the work through his/her own world and recreate it and at the same time the work will once more come into existence in his soul. If the work doesn’t inspire or impress the translator, he won’t be able to do his utmost to translate it. That’s why that’s being translated will be revealed by both the trans­lator and the author. Therefore translating fiction is deemed to be hard

indeed. Referring to folklore, fairy-tales of different nationalities bear more similarities than differences. Besides our ancestors were more mythically inclined people and they thought that fairy-tales had magic power, and they even had special people to write them.

There were well-known tale-writers among Uzbek people in the 1950s. during the ancient period people acquired a habit to tell riddles in the morning and fairytales in the evenings. Because in riddles there’s a key to some problem is hidden, and to solve it at the outset of title day used to be considered to lead the rest part of the day with less problems. Obviously fairytales also had the same peculiarities. Our forefathers believed that tales could save us from evil spirits and in their opinion night is a part of the day when all of the evil spirits relish their freedom, therefore tales are told in the nights to shield us from those spirits. Tales represent the experience and dreams of our nationality. Fairytales differ from other types of folklore as they are replete with heroes frequently similar or identical to each other. Like many other nations in the world, Germans also had their own world and treasure of tales. The progress and result of the time, heroes and events in the fairytales bear resemblance to those in German languages. But both of these nationalities have some laudable and variety of tales which retained their fame and eternity among people with their unique features. In 1977 Johann Gottfried Herder, a prominent German philosopher and writer ex­claimed: “In general, tales can be looked upon as a point where hopes, belief, sentimental feelings, power and pursuit of a nationality starts and comes to an end, tales can vividly reflect them.” Before his death, one of the eminent writers of German literature, Friedrich Sheller said: “Give me all the faiiy tales, as all the beauty and prominence is hidden within them”.

No one can deny that one can’t find the one who doesn’t like to read tales, as the person who read them, will want to create the miracle ofhimself. Tales are orally preserved stories based on philosophical educational ideas and life problems which aren’t at all devoid of fabrications and which relate to either poetic or prose genre. Or rather you can call it like stories which every nationality has their own, as they really have their own heroes, and tale- writers. Hans Christian Andersen is a writer who created faiiy tales for Ger­man kids even though he was bom in Denmark. He was a wonderful tale- writer. Working as a shoemaker, his father was quite talented and poeti

cally inclined person. Cherishing the memories of the years passed in the hut with his parents he wrote: “Our house had just a little room, and one could see lots ofpictures on the wall besides the working tools ofmy father and our wooden beds. The most interesting thing for me was the books in our hut My mother would always be busy in the kitchen, lately about her and about our little garden I wrote in my tale “The Snow Queen”.

He wrote the following remembering his father with reverence: “My father used to cater to my every whim. He loved me to bits and what­ever he did in his life, he did it for me. On Sundays he used to tell me about theatres, pictures, some of comedies of Goldberg and stories from “One thousand and one nights”

H.Ch. Andersen lived in the world of dreams and thoughts. He always astounded the others by telling the stories and tales that he wrote on his own. Obviously he had this great talent because ofhis parents. At the age of seventeen he was bereaved ofboth his father and his mother and had to eke out his living with lots ofdifficulties. He began to travel and his travels actually put him on the map. He traveled to twenty nine countries and these travels were of considerable use for his literary activity. Because ofthese travels he got to know quite many things about the reality of life and the world, became friends with lots of people sharing good and bad days with them together, realized what’s what in life. Thus year by year his little books began to come into existence. He could write more than 150 books till the end ofhis life. The most amazing fact is that when the writer came of age seventy, his tales were translated into more than thirty foreign languages. Even though he died long ago, he still keeps living among us with his fairy tales. Lots of children repeat his name almost every day, as his fairytales are foil of fabulous events and his voice is floating across the whole world. This is the voice of a wonderful person.

Despite nowadays mythological outlooks have already been forgotten, they still keep serving us as a teacher of the real human virtues. The most well-known cartoons are being produced on the basis of these tales. There­fore it’s not told in vain: “Having magic power these fairytales - leads us wherever only Goodness Angel is”. The sound that we heard for the first time after coming into being is the tales told by our mother, there is great love in

these tales, sometimes they make us laugh and sometimes meditate. They are full of events about generous and good people, besides all the creatures in the world. We were brought up listening to these tales. Now we are bringing up our own children and grandchildren telling these tales to them. That’s to mention that there’s a unique voice for everybody in the world, it’s the voice of a mother telling the tales to us. May this voice sound forevermore and never get tired of telling the tales. Uzbek people were introduced with the tales written by foreign writers such as Gauff, Grimm, Andersen and many others as they have already been translated into Uzbek. In this respect we need to thank to candidate ofPhilological science, docent SharifRo’ziyev, J. Javburiyev and prof. Khurram Rahimov and etc. Now it’s high time we started to introduce other nationalities with Uzbek tales, this task is somehow being accomplished by German translator Karl Reichl, prof. and linguist of German language Kurram Rahimov and so on. Nowadays getting use ofthe opportunities created by our President and Government, Uzbek young stu­dents are crusading for introducing the world with Uzbek literature.

This book consisting of the tales translated into English is the sec­ond book of Hafiza Allanazarova, a forth-year student of the Foreign philology faculty. We hope that number of gifted students like Hafiza Allanazarova will keep increasing hereafter.

Shukhratkhon Imyaminova Candidate of Philological Science t

nm m mu©adim zamonda bir odam bo’lgan ekan. Uning xotini o’iib, yolg’ iz

qizi bilan qolibdi. Oradan bir necha yil o’tgach, u kishi bir beva ayolga uylanibdi. Ayolning ham bir qizi bor ekan. Ayol o’gay qizini chiqishtirmay, unga g’ayirlik qila boshlabdi. Qizni yo’qotish payiga tushibdi. Kishi awaliga parvo qilmabdi va “Qani, non yopib ber bo’lmasa, men qizimni adashtirib kelaman”, - debdi va nonni qo’ltiqlab, qizini yetaklab o’rmongayo’l olibdi. Yurib-yurib bir tepalikka kelgach, nonni pastga dumalatib yuboribdi va qiziga:

-Bor, nonga yetib ol, - debdi. Qiz nonning orqasidan chopib ketibdi. Otasi qizni tashlab, uyiga yo’l olibdi. Qiz nonni tutib olib, orqasiga qaytib kelsa, otasi yo’q emish.

Qiz yig’lab-yig’lab yurib, kech kirganda bir kampimi ko’rib qolibdi.Kampir o’rmondayashar ekan. Qiz salom berib, boshidan o’tgan

voqealami kampirga gapirib beribdi.Kampir qizni uyiga olib kirib, ovqatlantiribdi va uxlashga yotqizibdi.

Qiz erta bilan azonda turib, uy-hovlilami supurib, chinnidek qilib tozalab qo’yibdi.

Kampir uyqudan turgach, qo’ziqorin tergani o’rmonga ketibdi. Kampiminguyidao’rmondakasal bo’lib qolganturli-tuman hayvonlar yasharkan. Kampir ulami davolar ekan. Qiz bu hayvonlaming ham taglarini tozalab, yuvintirib, qashib, ovqantlantirib turarkan.

Kunlaming birida qiz, otamni sog’indim, deb yig’labdi. Buni ko’rgan kampir qizni yetaklab bir ariq bo’yiga olib boribdi va:

- Ariqqa qarab tur. Men uxlayman. Ariqdan qizil, havorang suv oqadi, meni uyg’otma, sariq suv oqsa, meni uyg’ot, - debdi. Qiz: “xo’p, buvijon”, deb kutib o’tiribdi. Ariqdan qizil, havorang suv oqibdi. Sariq suv oqa boshlagach, qiz kampimi uyg’otibdi. Kampir o’midan turib qizni sochidanushlab, suvgatushiribdi va sho’ng’itib olibdi. Keyin: “Suvdan qo’lingga nima ilinsa, olib chiq”, debdi. Qizning qo’liga bir quticha ilinibdi. Kampir qizni quticha bilan birga otasining uyiga kuzatib qo’yibdi. Bir payt ota mundoq qarasa, eshikdan xuddi quyoshdek porlab qizi kirib kelayotganmish. Qiz suvga sho’ng’iganda bus-butun oltinga aylanib qolgan ekan. Qo’lidagi quticha ham oltinga

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to’la ekan. Otasi hang-mang bo’lib qolibdi. O’gay onaesahasaddanyorilib ketay debdi. “Tez mening qizimni ham adashtirib kelasiz”, deb turib olibdi. “Xo’p, non yop”, - debdi ota. Non va qizni olib, o’tgan galgidek, o’gay qizini ham nonning orqasidan yuborib, o’zi uyiga qaytibdi. Qiz o’rmonda adashib yurib, kampiming uyiga borib qolibdi va uyiga kiribdi. U dangasa ekan, tayyor ovqatga sherik bo’lib yuribdi. Hayvonlarga qarashni o’ziga or deb bilibdi.Nihoyat, “Men uyga ketaman, beradiganingizni bering”,-debdi kampirga. Kampir uni ham ariq bo’yigaboshlabboribdi:

- Suvga qarab tur. Qizil, havorang, sariq suv oqsa, meni uyg’otma. Qora suv oqsa, meni uyg’ot, - debdi kampir. Qiz xo’p debdi. Kampir uxlabdi. Qizil, havorang, sariq suv oqibdi. Nihoyat qora suv oqa boshlagach, qiz kampimi uyg’otibdi. Kampir o’midan turib qizni sochidan ushlabdi va suvga sho’ng’itib olibdi. Qiz qop-qora bir ta’viyaga aylanibdi. Kampir qizni qo’lidan ushlab, otasining uyiga olib borib qo’yibdi. Onasi qizini ko’rib, dod-voy solib, yergayopishibdi.

-Hoy imonsizchol, o’zingizningqizingizni oltingaaylantirib, neg ̂mening qizimni ko’mirgaaylantirdmgjz?-deb ayuhannos solibdi a

Cholesa: - Sen o’zing olib boring deding, men olib bordim.Biri nima uchun oltinga aylandi-yu, ikkinchisi nima uchun ko’mirga aylandi bu menga qorong’u, - desa ham qutulmabdi. Shunda chol oltin qizini oltinlari bilan olib, xotinini ko’mirrang qizi bilan qoldirib uydan chiqib ketibdi.

m % m n

©nee upon a time, there was a man, who lived with his unique daughter after his wife’s death. Several years hence, he married to a widow woman who also had a daughter. A bit later, having malice afore­thought to get rid of her, that woman fell into chiding her step-daughter. Her husband didn’t care about it at first, but then one day asking his wife to bake some bread for them, he said that he would abandon his daughter, and both the father and the girl started for the forest. In the forest, the man rolled the bread down like a ball and said to his daugh­ter: “Go and catch that bread!”

The girl scuttled off following the bread, but when she took hold of it, she came back and began to cry as she could not find her father. He had already gone home having abandoned the girl in the forest. When the dusk fell she came across with an old woman who lived in that forest. Greeting her, she told all that had happened to her. The old woman took the girl to her home, fed her and laid her to bed. Getting up at the crack of dawn the girl cleaned and tidied up the home. As soon as the old woman woke up, she set off to pick mushrooms. The old woman would always cure the sick animals in her home. The little girl was also looking after them, cleaned their place, washed them up and fed them.

One day the girl burst out crying saying that she missed her father. On seeing it, the old woman led her to an arik1 and asked her to look into it and said: “Watch the flow of water, while I go to sleep. When you see red and blue water flowing, leave it, but if it’s in yellow, then you’ll wake me up.”

“I’ll do it” said the girl and did what the old woman asked her to. After blue and red water flew, the yellow water came into sight and the girl woke the old woman up. Grasping by her hair, she dipped the girl into water, ordering her to catch anything she comes by inside. The girl took hold of a box, and the old woman sent the girl back to her home with that little box. When her father took a glance at the gate, he saw his own daughter in front, oh god, shining like the sun. Prior to that, when the girl went out of the water, she had turned into gold, and the little box turned out to be replete with gold. His jaw dropped as soon as he saw it, and the step-mother was about to die of envy, and she insisted on sending her own daughter to the place where her step-daughter was abandoned, and his step-daughter there where he had abandoned the girl. He did likewise

Yielding to it, the father asked her to bake bread as before. He took the bread with his step-daughter too. The girl, wandering along the forest, happened along the old woman’s home and went inside. She was rather lazy, besides she bottled down her meal, and didn’t attempt to look after the animals as she looked upon it beneath con­tempt. At last, she said to the old woman:

“I want to go home, give me what I am supposed to take.”The old woman led her to the arik and told to wake her up, when

the black water flows through the beak after the flow of water in red and yellow colours. The girl did just like the old woman asked her to. On waking up, the old woman dipped her into the beak grasping by her hair. The girl turned into black clay. The old woman took the girl home, and her mother let out a yell clinging to the ground, as soon as she saw her daughter.

She screamed and cried: “You, dishonest man, why on earth did you turn your own daughter into gold, but mine into coal.”

“You asked me to abandon your daughter in that forest, I did. But I’ve no idea why my daughter turned into gold, but yours into coal” he said. Anyway couldn’t get rid of her aches and pains and at last left his home with her own golden daughter, leaving his wife and his inky step-daughter.

fnmnJBir bor ekan, bir yo’q ekan, qadim zamonda bir chol bilan kampir

bo’lgan ekan. Ular kambag’allik bilan kun ko’rar ekanlar. Bir kuni kampir shahar hammomiga boribdi. Hammomga hali boshiga chaplagan qatig’ini yuvib ulgurmay xodimlardan biri kirib:

- Hammomni tez bo’shatinglar, podshohning bosh folbinining xotini yuvinishga kelayaptilar, deb hammani chala yuvingan holda chiqarib yuboribdi. Bu hol kampirgajuda alam qilibdi. Uyga kelib, choliga bo’lgan voqeani aytibdi va:

“To podshohning bosh folbini bo’lmaguningizcha men siz bilan yashamayman”, debcholni urishibdi. Chol o’ylab-o’ylabtavakkal qilibdi: bir siqim toshchalami olib, bozoming ko’zga ko’rinarli birjoyini egallab, fol boqmoqchideko’tiraveribdi. Cholningyonigaust-boshi changbirodamkelib:

- Ota men safardan kelayapman. Biz podshohga oltin va kumush ortilgan tuyalar olib kelayotgan edik, shu tuyalardan biri yo’qolib qoldi. Shuni fol boqib, qayerda yurganini bilib bersangiz, - debdi. Chol u kishidan qaysi yo’ldan, qanday holda kelganini obdon surushtirib, mulohaza qilib ko’ribdi-da:

- Oxirgi marta dam oigan manzillariagizyaqinidagijarlikdayo’qotgan tuyangiz o’tlab yuribdi, ustida tilla va kumush ortilgan xuijuni ham bor, -debdi.

Chunki u kishining gaplaridan shunday xulosa chiqayotgan ekan- da. Fol boqtirgan odam cholning aytgan joyiga borib qarasa, rostdan ham tuyasi o’tlab yurgan emish.

U cholga bir hovuch oltin sovg’a qilib, yurgan yo’lida cholning o’ta topag’on folbin ekanügini aytib, uning dovrug’ini orttiraveribdi. Shu orada podshohning xazinasini o’g’ri urib ketibdi. Podshoh saroyidagi folbinlaming birortasi ham xazinani topisha olmabdi. Shunda podshoh chol haqida eshitibqolibdi vauni saroygachaqirtiribkelibdi. Chol voqeani eshitgach:

- Podshohim, menga qirq kun muhlat bilan qirqta xo’roz berasiz, - debdi. Podshoh cholning aytganlarini muhayyo qilibdi. Chol xo’rozlami xizmatkorgako’tartirib, uyiga olib kelibdi vakampirga:

- Sen obro’parast kampir qariganda meni sarson qilding.Mana, podshoh menga shunday mushkul ish topshirdi. Endi baribir men xazinani

topa olmayman. Shuning uchun o’limim oldidan bir maishat qilib qolay. Har kuni sen menga bitta xo’rozni so’yib, palov damlab ber. Qirq kundan keyin bir gap bo’lar, - debdi. Kampir kechqurunga palov damlab, cholning oldiga olib kiribdi.

Tillani shahardagi qirq qaroqchi o’g’irlagan ekan. Ular xazinani topish dong’i ketgan cholgatopshirilganini eshitíb xavfsirashibdi. O’g’riboshi: “Qani, chol qanday qilib bizlami toparkin, bor bilib kel”, - deb bir o’g’rini cholning uyigayuboribdi. O’g’ri chol o’tirganuyningtomidagi mo’ridan har bir gap-so’zni eshitib o’tiribdi. Shupaytxonagakampir xo’rozbosilgan palovni ko’tarib kiribdi. Chol yengini shimarib, palovga qo’l uzatib:

- Yo bismillo, qirqta edi, bittasi keldi, o’ttiz to’qqiztasi qoldi, - debdi. Bu gapni eshitgan o’g’rining esi chiqib ketibdi. “Ha, chol bizlami bilarkan”, deb o’ylab chopganicha o’g’riboshiga borib:

- Chol bizning qirqta o’g’ri ekanligimizni, bugun men borganimni-yu, yana o’ttiz to’qqiz kishi qolganini ham bildi, - debdi.

O’g’riboshi bu gapga ishonmabdi. Ertasi kuni o’sha o’g’riga yana bir o’g’rini qo’shib yuboribdi. Ikkala o’g’ri mo’ridan quloq solib o’tirishsa, chol:

- Qirqta edi, ikkitasi keldi, o’ttiz sakkiztasi qoldi, - debdi.Ikkala o’g’ri hovliqib o’g’riboshiga borishibdi va cholning gaplarini

aytishibdi.O’g’riboshi bu gapga ham ishonmay, uchinchi kuni o’zi borib,

mo’ridan poylabdi. Shunda kampir kattakon, lekin bir oyog’i yo’q xo’rozni palovning tepasiga bosib kelibdi. Buni ko’rgan chol:

- Eh-eh, bugun rosa kattasi keldi-yu, bir oyog’ i cho’ loq ekan-da, - debdi. O’g’riboshining ham bir oyog’i cho’loq ekan.

O’g’riboshi,“Ha, bu chol hamma narsani bilarkan“, deb o’ylabdi.-O ’g’rilar bilanmaslahatlashib, cholning oldiga o’zi boribdi va:- Ota, siz shunchalik to’g’ri fol boqarkansiz,men o’zim keldim,

podshohningjazosidan saqlabqoling, aytganingizni qilamiz,-debdi. Chol bular xazina o’g’rilari ekanligini bilibdi-da:

- Xazinaning bir tillasini ham kamaytirmay, eski qabristonga olib kelib, falon yerdagi go’iga ko’mib qo’yinglar, — debdi. O’g’rilar cholga ko’pdan-ko’p minnatdorchilik bildirib, aytganini qilishibdi. Chol qirq kun xo’rozli palovni yeb, qirqbirinchi kuni podshoh saroyigaboribdi va:

- Podshohim, eski qabristondagi falon go’rda xazinangizning bitta tillasi ham kamaymay turibdi, borib olib keling, - debdi. Podshoh odamlarini yuborsa, haqiqatan xazina bus-butun turgan emish. Xazina topilgach, podshoh cholni saroyningbosh folbini etib tayinlabdi. Endi kampir ham fayton aravalarda hammomga borib, yayrab yuvinadigan bo’libdi. Bir kuni podshoh mulozimlari va folbinlari bilan bog’ aylanishga chiqibdi. Aylanib yurib, folbin cholni chaqiribdi va:

- Kaftimda nima borligini toping. Topsangiz yeb yotishga mol-dunyo berib, umringizning oxirigacha sizni ta’minlayman. Topolmasangiz kallangizni oldiraman, - debdi. Cholning oyoq-qo’lidan mador ketib:

- Xah, yaramas kampir-a, aytgandim, endi folbinlikni yig’ishtiray, yiqqan-terganimizni yeb yotaylik deb, nafsing qurg’ur ko’nmadi. Mana endi nima bo’ldi?

Bir sakradim-qutuldimjkki sakradim-qutuldim, uchinchisida-tutildim,- debdi afsuslanib. Cholning bu gapini eshitgan podshoh xaxolab kulib, kaftini ochibdi. Kaftida chigirtka bor ekan.

- Qoyilman, topqirligingizga, - debdi podshoh, - o’zim ham uchinchi sakraganda tutgan edim. - Bu gapni eshitgan chol o’zining qanday qilib folbin bo’lib qolganini aytib beribdi va podshohdan folbinlikni tashlab, tinch yashashga ruxsat so’rabdi.

Podshoh ham kula-kula o’z so’zining ustidan chiqish uchun cholga to umrining oxirgacha yotib yeydigan nafeqa tayinlab, ketishiga ruxsat bergan ekan. Shunday qilib, chol bilan kampir murod-maqsadigayetishibdi, umrlarining oxirigacha farovon yashashibdi.

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©nee upon a time, there lived an old man and old woman. They could barely make ends meet living in poverty. One day the old woman went into the bath house in the city. No sooner they could wash their hair, masked with sour milk, than did one of the workers come in and dragged them out, saying that the wife of the Chief Royal soothsayer was coming. This hurt that woman’s soul and she told her husband everything that had happened in the bath house and

she insisted: “If you can’t become the King’s soothsayer I shan’t live with you any more, trust me, I shan’t!”

Thinking over and over the old man decided to risk for the sake of his wife and took a seat at one of the crowded places of the bazaar and pretended to be foreseeing, fiddling stones in his hands. One man dressed in dirty and dusty clothes came up to him and said: “We, were j ust traveling and bringing camels loaded with silver and gold, by chance one of those camels got lost. Can you get to know for me where we can find that camel?”

The old man asked where and how those camels were brought, and just drawing a conclusion of all he said: “There’s one ravine not far from the place where you had a rest for the last time, that’s where you can find your camel that had a sack filled with silver and gold on.” The point is that anyone could come to such conclusion on hearing all what the stranger told. When that man went to that ravine, he really saw his camel there. The stranger gave the old man a handful of gold as a gift and told everybody about how quick-witted soothsayer he was. At that time, the royal treasure was told to have been robbed by someone but no one could find the thief. On hearing about the old man who found the camel, the King called him to the palace. After all what he heard, the old man said: “Your highness, would you please give me forty days and forty cocks”. Everything he asked was at his fingertips before he could blink an eye, then he went home taking all the cocks with the help of a maid and said to his wife:

“You are damned, you’ve grown old and have drowned me in bur­dens, why the heck are you so hungry for fame, now the King wants me to do what I can never manage to do. I can’t find the treasure anyway, that’s why I’m going to take pleasure in my life for the last time before I die. Every day you must cook pilaf with meat of one of the cocks, that’s how I’m going to bottle down forty cocks during the given forty days.”

The old woman cooked pilaf with the cock’s meat on that day for supper.

In fact the royal treasure had been stolen by the forty pirates and they were scared of the old man, 011 hearing that he was a famous soothsayer

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and could easily find them. Thus the chief pirate sent one of his partners to see how he was supposed to find them. Getting on their roof, the thief could hear anything from the top of the chimney. The old woman brought the pilaf in and the old man rolled his sleeves up: “Oh, thanks to God, there were forty of them, now there are thirty nine left” he said hinting at the cocks he had brought from the palace. But the thief understood it, as if the soothsayer hinted at the forty pirates, that’s, just like out of forty pirates there were thirty nine left, as one of them was on their roof. The thief s heart leapt out ofhis mouth and he told everything to his chief but he didn’t believe it, and the following day he sent one more thief with him. In the evening ofthe following day both of the thieves were listening to him on the roof and they heard how the soothsayer said:

“Look, there were forty, but now we’ve already had two of them here, that’s why there are thirty eight left.”

Both of the thieves ran up to the chief in a rush and told everything that happened in that house. The chief thief didn’t believe it again, and the next day he decided to go there himself. While he was spying on their roof, the old woman brought the pilaff cooked with meat of the cock which was lame.

“Well, today we have quite a big one of them, damn but, turned out to be lame” voice ofthe old man came through the chimney. The chief thief finally made sure that the soothsayer really knew who they were, be­cause he was lame actually and thought that the soothsayer meant him by that, having no idea of the lame cock’s meat. Conferring with the other thieves he went up to the soothsayer to come clean about everything:

“Dear father, I see how clear you can foresee, that’s why I’ve come lest you wouldn’t let the King hung all of us up, we ask you to forgive us this time, please, we’ll do whatever you order us to. Would you please take pity on us?”

Obviously the old man recognized that they were thieves who robbed the treasure and bade them to bury the treasure into the grave in the cemetery, but with no coin lost in it. The thieves sin­cerely thanked the soothsayer and did what he said. After eating off all the cocks, on the forty first day, the old man went to the palace and said to the King:

“Your highness, your treasure is buried on the grave in the cemetery safe and sound, now you can get it back. The king’s servants found out that the treasure was really there, with not a single coin lost. Afterwards the King appointed the old man as the chief soothsayer ofthe King. Now his wife could airily take bath in the bath house of the city.

One day the King went out to the garden for a walk with his servants and soothsayers and called the old man up to him and said:

“If you can find what’s hidden on my palm, I will gift you with wealth which will suffice you forevermore, or if you can’t I will make an order to behead you”

The old man lost all feeling in his legs, and he added as an after­thought: “Damn, I begged my wife to let me give up working as a sooth­sayer, as we could live on the clover for the rest of our lives with all the coins that we had, her avarice didn’t let it, damn, now what’s going to happen to me?” Then, he blurted out by a sudden: “Once I jumped over it, twice I could again jump over, now the third time, I couldn’t get rid of him.” On hearing it, the King showed the grasshopper on his palm and said with peals of laughter:

“I take my hat off to you, I could really catch it in the third attempt, after it jumped away twice.” After this the soothsayer bared his soul to the King of how it came about that he became a soothsayer. And he asked to be given the sack, as he did promise not long ago about gifting him with the wealth sufficient for the rest of his life. The King kept his promise and gave him the sack allowing him to an get money that will never come to end till the end of their lives. So both the old man and his wife lived in peace and happiness for the rest part of their lives.

503 ir bor ekan, bir yo’q ekan, qadim zamonda bir chol bo’lgan ekan. Cholningbiri-biridan go’zal uch qizi bo’lgan ekan. Chol bir kuni bozorga bormoqchi bo’libdi va qizlariga:

-(^arim,menbozoigaketayapman,sizlarganirnaolibkelay?- debdi.Kattaqizi:-Mengachiroyli kavush olib keling,- debdi.O’rtanchaqizi:- Menga chiroyli oyna olib keling, - debdi.Kichik qizi esa:- Otajon, menga qip-qizil olma olib keling, - debdi.Chol bozorga borib, o’z ishlarini bitirgach, katta qiziga kavush,

o’rtancha qiziga oyna olibdi. Kenja qiziga esa axtarib-axtarib sirayam olma topa olmabdi. Nihoyat olma qidirib charchagan chol bir yo’lovchidan:

- Birodar, butun bozomi axtarib olma topa olmadim, qayerdan topsam bo’larkin? -debdi. Shunda yo’lovchi:

- Eh, otaxon, axtarib ovora ham bo’lmang, hamma olmalar Ilonshohning qo’lida, - deb javob beribdi. Kenja qizini o’ksitishni istamaganchol tog’lar orasidayashovchi flonshohning oldiga boribdi va:

- Ey, Ilonshoh, mening kenja qizim uchun bittagina qizil olma beigjn,- debdi.

- Mayli, - debdi Ilonshoh, - men senga bitta qizil olma beraman, sen esa evaziga kichik qizingni menga xotinlikka berasan.

Chol bu shartga ko’nmabdi va uyiga borib, bo’lgan voqeani qizlariga aytibdi. Olma olib kelmagani uchun kichik qiz xafa bo’ lmabdi. Gradan bir qancha vaqt o’tib cholning kichik qiziga Ilonshohdan sovchi kelibdi. Lekin chol qizini ilonga berishga unamay, sovchilaiga rad javobini beribdi. Sovchilar bir necha marta kelishib, quruq qaytishibdi. Shunda Ilonshoh shaharga keladigan suvni to’sib, xalqni tashnalikda qoldiribdi.

Yosh bolalar, keksalar tashnalikdan halok bo’la boshlabdilar. Bu holni ko’rgan kenja qiz:

- Otajon, peshonamda ilongaxotin bo’lishyozilgan ekan, mayli, men roziman, meni Ilonshoh huzuriga olib boring, - debdi yig’lab.

Chol ham noiloj yig’lay-yig’lay qizini flonshoh huzurig&olib boribdi.Ilonshoh ulami xushnud qabul qilibdi va suv boshiga qilingan to’siqni

oldiribtashlabdi. QizbilanIlonshohningto’yijudadabdabalio’tibdi.To’ydan keyin Ilonshohko’rkam vapahlavonbiryigitgaaylanibdi. Uniqoratog’da yashovchi bir jodugar qasddan sehrlab ilonga aylantirib qo’ygan hamda shu cholning kenja qiziga uylansagina sehrdan xalos bo’lasan, deb shart qo’ygan ekan. Yigit shohning o’g’li ekan. U kenja qizning opalarini ham o’z mulozimlaridan ikkita yaxshi yigitga uzatibdi va chol bilan biiga qizlami ham saroyga olib kelibdi.

Hammalari umrlarining oxirigacha baxtli va farog’atli yashab, murod- maqsadlariga yetibdilar.

©nee upon a time, there lived an old man who had three daughters gifted with beauty and charm. One day the old man intended to go to bazaar and asked his daughters what they wanted him to bring.

The eldest daughter answered: “Will you please bring me beautiful galoshes?”

The younger one wanted to get a beautiful mirror. And the youngest one wanted his father to bring just a red apple for her. Going to bazaar the father bought galoshes for his eldest daughter, a mirror for the younger one, but for his youngest daughter he couldn’t find a single apple, even though he searched the length and the breadth of the bazaar looking for it. At long last, feeling tired of looking for an apple, he asked a passer­by:

“Can’tyou tell me where I can find an apple? I couldn’t find it anywhere.” The passer-by replied: “Don’t attempt to search any longer, all the apples are at the disposal ofthe King Snake.” But the father didn’t want his daughter to feel sad because of it, therefore, he went up to the King Snake and asked him for an apple. The King Snake yielded to it, but in exchange he informed that he was inclined to many to her. Sure, the father didn’t agree with that and told all that happened to her daughters. The youngest daughter didn’t feel sad knowing that he couldn’t get an apple. A bit later, the King Snake sent match­makers asking the old man’s youngest daughter to marry to him. The old man