a broader notion bird is substituted for by a more concrete notion воробей (sparrow). In many languages such words as внук, внучка, внуки in Russian; grandson, granddaughter, grandchildren in English denote the offsprings both on the mother’s and father’s side whereas in Buryat the designations of such relatives on the part of the mother differ from those of the father. Thus they are as follows: zee – grandson, granddaughter (on the mother’s side); asha – grandson, granddaughter (on the father’s side).
2.2. Modulation
The method of modulation presents kind of the semantical development or integrated transformation. Мэдээн сайндаа мэдэбэ, yхаан сайндаа ойлгобо (мγр 119—120) – Ясным разумом понял, oстрым умом распознал (cтроки 119—120). – Perceived it in his quick mind and felt it very well (line 121—122).
The hero got the situation owing to his insight, he possesses the extrasensory abilities.
2.3. The lexical and semantic correspondencies
Абай Гэсэр хγбγγн (мγр 3116) – Абай Гэсэр Могучий (строка 3116) – Abai Geser the Mighty (line 3116). As it has been noted above the word хγбγγн possesses many meanings, among them “bogatyr” (mighty).
Abai is translated as “father, dear, honourable”. This is the most respectable form of addressing. The word хүбүүн has many meanings: son, boy, lad, guy, young man, brave spirit, daring fellow, very strong, leader, etc. Thus the word хүбүүн could be translated as mighty.
Халуу нугудаа (мγр 3341) – на родные луга (строка 3341) – Into my native meadows (line 3341) Халу has the meaning “hot”, but in this very case it could be understood as “native, one’s own”.
3. The lexical and grammar transformations
3.1. Breaking a sentence into a few parts
Далан долон таhалгай Үбдэгөө hайгаар ла Түльхэжэ инеэжэ, Үhүгыеө hайгаар ла Үдьхэлэжэ хаажа ла, Нэгэ дүнгөөр хаажа, Саа биедэн сараагүйеэр Ороо гэхэ юмэ лэ (мγр 5606—5614) – [Гэсэр] ударом сильного колена [Двери] открывает, Ударом сильной пятки [Те двери] захлопывает – Открывает лишь одним ударом, захлопывает лишь одним ударом, так вошел он в самую дальнюю из семидесяти семи комнат (строки 5606 – 5614) – [Geser] with the push of his strong knee opened [the doors], with the kick of his strong heel he closed [those doors]. He opened with only one push, he closed with only one kick. This way he entered the farthest of the seventy seven rooms (lines 5606 – 5614).
The original sentence is quite long, so it is broken into the three sentences. Breaking a sentence into a few ones is not just obligatory in all the cases but it is quite indispensible if the necessity arises.
3.2. Uniting the sentences
Уряаhаан саазгай ерээд лэ Унталгай мяхай абаадажа байбай ла. – Энэ саган түрэ лэ <…>. Зугаалажа байтагай! Гэжэ Үрөөр хэлэжэ ябалдана бэлэй лэ (5748 – 5761) – Прилетала с юга сорока На ночь мясо к себе уносила. “Пусть эта светлая свадьба <…> так же гуляeт, пируeт. Пьют архи и курят табак!” – [Вот такой] юрол сказав, она улетела (5748 – 5761) – A magpie flew in from the south and took home the meat saying: “May this fair marriage party <…> feast and enjoy themselves, let them drink arkhi and smoke tobacco”, thus having wished she flew away (5748 – 5761). This is an example of uniting a few sentences.
To achieve the equivalence one might make use of some transformations like substitutions, such as the lexical and grammar substitutions, transliteration, addition of the lacking parts of speech, most often of the subject, predicate, object, as well as the change of the order of words, concretization and compensation. Sometimes of great use might be such transformations as the antonymical substitution, the syntactical likening and the other translating techniques.
The Geseriade as part of the world culture
The epic as a part of culture is the expression of the national way of thinking. It may help tell the nationality of an individual. Besides, the communicative function of folklore enables the exchange of the achievements among the certain human communities and individuals. This function also provides for the possibility of the communication in the sphere of folklore in the form of the dialogues. The communicative function makes it possible to create the international cultural fund. The interaction of the Tibetan, Mongolian, Buryat and the other cultures made it possible to create different variants of the heroic epic of Geser. One of the functions of culture is associated with the social and individual factor, that is with the differentiation of the social, national and other communities of the peoples, on the one hand and their integration on the other. The cultures are not isolated from each other and they are of no great significance if taken alone, just all by themselves. Each culture carries in itself the energy of the neighbouring and other cultures. In this context the idea that it is very difficult to understand and cognise the other, “аlien” cultures is not relevent at present. The idea of each culture being of a perculiar nature, of the contribution of each nation to the culture of the whole mankind is obviously quite clear but it does not contradict the idea of a certain coherence of all the cultures. The words “harmony” and “understanding” should become the key notions of the contemporary world view. The people belonging to different cultures should treat each other with the greatest understanding possible. It is very important to recognize the priority of the spiritual entities in the whole life of the contemporary man, the ecological imperative and nature-corelating tendencies. The globalization brought the world civilizations and cultures closer to each other, the world has become more cohesive and coherent. In the context of the theory of the cultural pluralism the culture is taken to be the linking element among nations. Therefore understanding and respect towards the cultural values and traditions of the peoples is not going to be the fact of being educated but rather the precondition of the mutual understanding and the harmonious development. One cannot say with the great confidence that there is a more civilized culture or a less civilized, a backward culture. At present we witness the two types of the development: the traditional and the innovational. In the period when the might of the state was determined by the technical and economical as well as the military and political factors, the superiority proved to be with the advanced technogenic civilization. However the end of the XX century revealed, on the one hand, the negative consequences of the technological expansion of the civilization that brought the mankind to the global crises and, on the other hand, it revealed the spiritual advantages of the traditional type of development in some cases. Now the contacts among
