Hunting vocabulary in the work by Timofey Smetanin "Tales of the hunter Meheelecheen" (lexical and semantic classification)

The article discusses the hunting vocabulary used in the work by the Yakut front-line writer Timofey Smetanin “Tales of the hunter Meheelecheen”. The relevance of the study is due to the fact that there is no comprehensive description of the hunting vocabulary in the Yakut language; part of the vocabulary, including the special vocabulary as a hunting language has been lost. The purpose of this study is to identify lexico-semantic groups of hunting vocabulary used in the work. The hunting vocabulary was divided into thirteen lexico-semantic groups: 1) nominations of hunting activities and their results; 2) nominations of habits of animals and birds observed during hunting; 3) nominations of birds, groups of birds and animals; 4) designations of hunting methods; 5) names of hunters’ clothes, footwear and equipment; 6) names of hunting accessories, their parts and equipment; 7) names of hunters and their assistants; 8) names of body parts and internal organs of animals and birds; 9) names of types of meat of animals or birds and specific food of hunters and fishermen; 10) names of hunting buildings; 11) geographical features of the area; 12) sounds of the surrounding world; 13) figurative representations of the movements of animals and birds.


Introduction
Since ancient times, the Yakuts have been engaged in hunting, whose products were fish, meat of animals and birds. Hunting provided people with clothing. The Yakut hunting language is a rich and expressive professional language, but due to various reasons, the hunting vocabulary has been forgotten, and some elements are endangered.
A series of stories by the front-line writer Timofey Smetanin "Tales of the hunter Meheelecheen" were written in the genre of humorous hunting stories. A large amount of hunting vocabulary in the stories is present due to their theme.
The material of the study is a series of stories "Tales of the hunter Meheelecheen", included in the book of selected works by Timofey Smetanin, which was published in 1969 [1]. The texts translated into Russian were used as the second source, included in the collection of stories "Timofey Smetanin: poems, stories, novels, fairy tales and plays for children", published in 2017. [2] The publication of the book was timed to the 100-year anniversary of the writer. The stories were translated into Russian by librarians from the writer's homeland, the Kobyai ulus library. Vladimir Karpov, an honored worker of culture of the Republic of Sakha (Yakutia), a member of the Union of Writers of the USSR, a member of the Union of Writers of Russia, and Boris Lukin, a poet, essayist, translator and critic, translated the stories.

Materials and Methods
The study used the continuous sampling methods to select hunting vocabulary from original and translated texts; the methods of lexico-semantic analysis were used to specify the semantics of hunting vocabulary

Results and discussion
Timofey Smetanin was born on November 25, 1919 in Chomchusy, Kobyaisky (Chachy) near Sredne-Vilyuy ulus. In 2020, the researcher from the Yakutsk State Literary Museum E.S. Nogovitsyna wrote the book "The Heart of a Soldier: The Life and Work of T.E. Smetanin by letters and memoirs" [3]. Based on published and unpublished letters of the writer himself and memories, his life path was described. According to the recollections of friends and classmates included in this book, Timofey Smetanin was a breadwinner of the family, he loved hunting and fishing.
There is no mention of the fact that the manuscript of the book "Meheelecheen Bulchut" was written in collaboration with Yakov Struchkov in 1940-1941. The war prevented its publication, the book was published only in the autumn of 1943 and recognized as the best children's work of the year. E.S. Nogovitsina included the memoirs by Yakov Struchkov from his article "Happiness to be his co-author": after the war Timofey Smetanin wrote to Yakov Viktorovich, consulted, sent manuscripts of his books, persuaded him to become a coauthor: "Timofey kept calling me, wanted us to become coauthors, but the Ministry of Education refused my requests. It was my greatest experience" [3, 38 p.]. The co-authorship of Ya.V. Struchkov was not reported due to the fact that on November 18, 1948 he was arrested. Only on March 5, 1955, he was released due to insufficient evidence. He was fully rehabilitated on April 30, 2002." [3, 40 p.]. In memory of his friend, Struchkov wrote a continuation of the stories about the adventures of the hunter Meheelecheen inn the tundra "Meheelecheen bulchut tuundaraҕa syryylara", which was published in 1990 [3, 40 p.].
Timofei Smetanin died aged 27. Despite his short life, he left behind bright works: poems, dramas, stories, novels, journalism. According to the translator Boris Lukin, most of Smetanin's works are saturated with popular Yakut folklore motifs, which makes them especially close to compatriots, and saturation with local color causes great difficulties for the translator. The war encouraged him to achieve success [4].
The work "Tales of the hunter Meheelacheen" consists of 15 stories. The stories were written on behalf of the hero-narrator, the hunter Meheelecheen, through whose attitude the hunting events are described, but in the hero's image, the authors represent themselves. Adventures of young hunters, making their first hunting trip and more mature experienced hunters are described.
If in the first 11 stories hunting is depicted with humor and fiction, in the last three stories "Chubuku" ("Mountain Sheep"), "Kuttas dogor" (Cowardly friend) and "Bulchut buolbut belie" ("How I became a hunter"), the storytelling style was changed.
The story "Chubuku" begins with a description of nature: "Kun kieheren barda. Kydymakh kurduk toҥ bylyttar өrө adaaryһan taҕystylar. Khaya toboto satalanna -ulakhan tyal turaary gynna byһyylaakh. Emiske holoruk tuһen syygy-buoru ytyida, bytarkhai taastary tachygyratta. Balaһalaan tyal tuste. Argaattan nai khara eti waslyta hallaany kharakarda khalyyan tagysta. Etiҥ eten nyirgitte. (...) Etiҥneeh ardah miigin ekkireppit kurduk saba үүren takhsan, yaҕastaah uunan kutar kurduk tuste. Hallaan haragaran bard. (…) Ytys taһynar yas kharaҥa buolla" [1, 197 p.]. The translators described this picture of nature as follows: Frozen clouds were sticking up from different sides, like sludge along the river. The top of the mountain was drowned in fog, to know that a big wind was coming. Suddenly a whirlwind blew, lifting small stones into the air. Black storm clouds came out of the west, thunder rumbled. Lightning cut the sky. I had to return quickly. He rushed with all his might to his hut! The downpour, as if pursuing, poured like a bucket! It was getting dark. (..) Autumn pitch darkness has come! [2, 119-120 pp.] To describe the beginning of thunderstorm, the writer used verbs with different tense forms, gerunds denoting the completion and effectiveness of the action, figurative and onomatopoeic verbs with expressive meanings. The style and manner of conveying the dynamics of movement in nature is a sign of the authorial artistic taste, love for nature, his observation of the world around him.
This story also differs in composition. Unlike other stories, it consists of two parts. The first part tells how Meheelecheene, who found himself in a littered cave, has been rescued by another hunter, Nyukulachchaan. And only in the second part the hunt for a mountain sheep is described.
In the story "Kuttas dogor" (Cowardly friend), the writer shows the behavior of a person who has fallen into an extreme situation and comes to the conclusion that a coward's partner is unreliable.
In Russian linguistics, to designate the language of hunters, terms such as "hunting language" [5], "language of hunters", "professional slang of hunters", "hunting jargon" are used [6]. A.M. Polikarpov explored the possibilities of translating Russian hunting vocabulary when translating into German the works by Vladimir Lichutin and Dmitry Trubin, which belong to the Northern text of Russian literature. According to him, hunting vocabulary does not reflect the scientific picture of the world and is not terminological. At the same time, it demonstrates a connection with national consciousness, national, regional and professional pictures of the world, and is designed to present images of hunters or the author who is a hunter" [6, p. 46-47]. The hunting lexicon consists of various stylistically marked units, there are scientific terms, jargon, euphemisms and dialectisms. As A.M. Polikarpov puts it, this concept is interpreted depending on the historical period of the language of hunters, sometimes more narrowly as a specific layer of the special vocabulary of hunters, sometimes used in a broader interpretation [6, p. 46].
Hunting vocabulary in the Yakut language has not been subjected to special research, but there are works on this topic. In the scientific library of the Academy of Sciences of the Republic of Sakha (Yakutia) there is a manuscript by A.S. Lukovtsev "Yakut-Russian Dictionary of Hunting and Fishing Terms". Taboos and euphemisms about totemic animals have been analyzed by A.S. Lukovtsev [7,8], A.A. Scriabina [9]. Taboo hunting vocabulary has been described by L.S. Efimova, N.S. Shkurko, N.V. Afanasiev and others [10].
The analysis of the stories by Timofey Smetanin found that they use terms, semi-terms, words and expressions belonging to the professional jargon of hunters, colloquial hunting speech and dialect speech of hunters, expressed by nouns, verbs, onomatopoeic and figurative words, and phraseological units. The following lexico-semantic groups of hunting vocabulary were identified: 1) nominations of hunting activities and their results; 2) nominations of habits of animals and birds observed during hunting; 3) nominations of birds, groups of birds and animals; 4) designations of hunting methods; 5) names of hunters' clothes, footwear and equipment; 6) names of hunting accessories, their parts and equipment; 7) names of hunters and their assistants; 8) names of body parts and internal organs of animals and birds; 9) names of types of meat of animals or birds and specific food of hunters and fishermen; 10) names of hunting buildings; 11) geographical features of the area; 12) sounds of the surrounding world; 13) figurative representations of the movements of animals and birds..
The first group consists of words and phrases denoting hunting actions and results of their activities: kyҥaa -to take aim, saany iit -to reload the gun, tapto injure, ulahannyk taptarda -to seriously injure, ikki orlin ataҕyttan harbaa (kuobagy) -to grab hold of the hind legs (hare), tyynnaah kuobagy tuһakhtan berke serenen araar -to take a live hare out of the loop carefully, elbeh kuhu bultaa -it is easy to get ducks, khaiһary ieh -to cover the runners with deer skin, tugu da körüme -to go around in vain, tayakhtyy tagys -to go hunting elk, tayagy bultaa -to kill an elk, tayagy yt / bultaa / olөr -to shoot / kill, bu kemҥe tayagy bultuur serehteeh -it is dangerous to hunt a male during the rut, tayagy sul -to skin an elk, tyany kөr -in a dense forest (traces of game), үөmen kiir -to sneak up, byardaa -to crawl, siske biertelee -to hit on the back, site battaa -to overtake, etc.
Among the hunting vocabulary found in the work of Timofey Smetanin, words with the affix of belonging are actively implemented: bөrөm -my wolf´, эһэm -´my bear´, siegenem -´my wolverine´, tayahym -´my moose´, chubukum -´mountain sheep´ etc. And when translated into Russian, this feature of the Yakut colloquial speech is not transmitted in any way, for example:1. Ehem urdubunen son hotu ureh dieki ystanna ebet. -The bear immediately jumped on top of the coat. 2. Siegenim ulakhan tiikke oro suuren taстаysta. -Wolverine immediately climbed a tall larch tree. 3. Borom miehe ergillen da korbokko, oyuur dieki buuta bystarynan soothto suburus gynan haalla. -The wolf did not even look back at me, rushed off like an arrow and soon disappeared into the forest 4. Tayhym khamsaabat, onton oronon turdum -Soon the elk was lying motionless. I got out of the crevice. Words in the possessive form, denoting possession, irrevocable belonging, are widely used in the Yakut language in colloquial speech. Nouns in the possessive form of the 1st person express a warm, friendly, approving attitude of the speaker to the object of speech. It should be noted that such nouns do not indicate belonging, but express a feeling of pity for the living beings being killed. Also, such words have an educational function aimed at respecting nature.
Specific, artistically processed tokens with an aesthetic function help to recreate the artistic world associated with the regional picture of the world. When analyzing the work, lexemes associated with the animal world of the northern region were identified: kalin atakhtaryn simsatyk tyybygyldytar -chubuku) -deftly and quickly push off with your hind legs (mountain sheep), tuhakha kulaachyktan -kuobakh) -to turn on a loop (hare), suuren ogdooluu tour -to run away quickly (transfer of a figurative word of the movement of an animal with long legs and a short trunk), adaaryybytynan tus -to fall down (transfer of a figurative word of the movement of a huge beast), bulchut ahsaanygar kiirbit uoryu uohuger syryt -there is no limit to happiness, now you can call yourself a hunter.

Conclusion
The lexico-semantic classification shows that the national and regional picture of the world is reflected in the Yakut hunting vocabulary. The writer managed to present traditional features of hunting, the relationship of hunting with nature, hunter's attitudes to nature. The hunting vocabulary reflects the hunting picture of the world presented by hunters, hunters' assistants (dogs, horses), animals and birds of Yakutia.
Euphemisms and dialectisms are widely used in the Yakut hunting vocabulary. Euphemisms are words or expressions used to replace other words that are considered indecent or inappropriate: for example, tyataagy 'forest' instead of 'bear', kyrdaҕas 'old' instead of 'bear', kiһi 'man' instead of 'bear', kuturuktaah 'tailed ´ instead of ´wolf´, kytarar ´red´ instead of ´fire´, kirgil ´woodpecker´ instead of ´ax´, etc. Euphemisms can be formed due to a respectful attitude towards nature and can be assessed as a manifestation of superstition. It is known that hunters often avoid direct words and expressions that indicate the success of the hunt, due to the fact that luck may not always accompany, sometimes dangerous situations may arise.
Thus, in his work "Tales of the hunter Meheelecheen" Timofey Smetanin described traditional features of the Yakut huntingwith using rich and expressive hunting vocabulary. In the Yakut language this special national vocabulary has been lost. The study of the lexicographic description of the Yakut hunting language is relevant.