International Journal of Formal Education

Volume: 2 Issue: 7 | Jul – 2023 ISSN: 2720-6874

http://journals.academiczone.net/index.php/ijfe
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Simple Folklorisms Based on the Phrase

Azimov Ulugbek Samadovich

Basic doctoral student of Bukhara State University, ulugazimov@mail.ru

Abstract Keywords:"Masnaviyi
The phrase is a priceless treasure of the people. This expression ma'naviy", Uzbek and English
in the language has different meaning in different places. A translation, simple folklorism,
speaker can adapt a phrase to the purpose of his speech and phrase, folklore, poetic meaning.
convey different meanings. The phrase included in the poetic
work creates a simple folk rhyme as a folk example and brings
out new poetic meanings. In "Masnaviyi Ma'naviy", the simple
folklorisms based on the phrase are given in Uzbek and English
translations in different ways. The article discusses these issues.

Poetry uses folklore constantly, directly and indirectly. A phrase is a concept that is ready in the
language, considered equal to a word, and it is considered necessary to study both linguistics and
literary studies. The phrase is a language element that has been repeatedly studied by linguistics, but
not thoroughly studied by in the field of literary. B. Sarimsakov said that phrases are "surprise a
person with their high imagery", "genre affiliation should be seriously studied from the point of view
of folklore studies". According to the poet , "if the use of phrases in folklore and written poetry is
studied according to their poetic purpose, it will open the way for making important conclusions for
our literary studies." If we pay attention to the words of the proverb scholar B.Jorayeva, "A phrase is
a stable word connection and is built on the basis of a figure", literary studies should study figurative
expression. It is important to note that the phrase is also studied from different ways in literary
studies. Master folklorist B.Sarimsakov considers "the use of folk proverbs, simple phrases,
expressions and idioms for oral speech as simple folklorism" in written literature. While studying the
state of translation of simple folklorism, we also paid attention to its appearance based on phrases.

"Jon berdi" (uzbek phrase) has two different meanings. 1. died . 2. gave life. It is necessary to study
the poetic function of the simple folklorism created by the phrase, what is the imitation of this similar
phrase in the original, Uzbek and English translation, through examples.

In the 6th book of "Masnaviyi Ma'naviy" in the chapter "How an inquirer asked about a bird that was

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 International Journal of Formal Education
Volume: 2 Issue: 7 | Jul – 2023 ISSN: 2720-6874
http://journals.academiczone.net/index.php/ijfe
___________________________________________________________________________________________
supposed to have settled on the wall of a city - “Is its head more excellent and estimable and noble
and honourable or its tail?” - and how the preacher gave him a reply suited to the measure of his
understanding." there are such lines:

Lek Biliskim, jondin ayrilmishdi ul,

Erdi bir jonsiz jasad, o„lmishdi ul.

Joni yo„qdi, ul sabab jon bermadi,

Qo„lidin bo„ldi judo, bosh egmadi.

In this chapter, the poet reflects on the unity of the soul and the body, and the power of the soul is
connected with getting closer to God. The Angels had a mind and a soul, with the help of which he
saw a new soul, that is, he saw the soul of a person created by God and prepared to serve him. From
the example given above, it can be understood that the devil did not behave like an angel. Jalaluddin
Rumi explains the reasons and essence of this reality by referring to the incident of Adam's appearing,
all the angels bowing down to him, and the fact that because of his pride devil did not recognize man,
and was cursed as a result. In the title, he explains the question of whether the head or the tail of a
high bird is better, in connection with the fact that the devil prayed to God the most at first, that he
was the teacher of the angels, and that he did not understand the superiority of the soul created by
God. Rumi explains that the head or tail of a bird is not important, but its condition is important in the
example of a white-winged goshawk and a black raven. If a white-winged goshawk hunts a mouse,
that is, if he is busy with his lust, he is doomed; He says that if the black raven loves the king, that is,
when Allah says, it will turn into a white falcon. By saying that such a black raven turns into a falcon,
the poet means the essence of acquiring the pillars of perfection. Both in the original and in Jamal
Kamal's translation, the word "devil" is given in the form of "bilis".

Он Билис аз ҷон, аз он сарбурда буд,

Як нашуд бо ҷон, ки узви мурда буд.

Чун набудаш он, фидои он нашуд,

Дасти бишкаста мутеъи ҷон нашуд.

Both in the original and in the Uzbek and English translation, there is a simple folklorism created by
the phrase. In the original it is said that "Bilis did not die because he was a corpse", but in the
translation of Jamal Kamal it is said that "Bilis did not die because he did not have a soul". And
Nicholson is in the translation The word "jon" is not only replaced by the word "ruh " - "Spirit" , but
he capitalizes the word " the Spirit ", brings in the form and raises the level of the soul, expressing the
content of the "holy spirit ". He says that Bilis was not sacrificed to the spirit. In the verse " Qo„lidin
bo„ldi judo, bosh egmadi " there are certain differences. In the original and in English, it is found in

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 International Journal of Formal Education
Volume: 2 Issue: 7 | Jul – 2023 ISSN: 2720-6874
http://journals.academiczone.net/index.php/ijfe
___________________________________________________________________________________________
the case of "the broken hand did not obey the soul ".

Hence Iblis had turned his head away from the Spirit:

He did not become one with it because he was a dead limb.

Since he had it not, he did not become devoted to it:

The broken hand does not obey the spirit.

There is a natural state in this image, when a person's hand is broken, it stops working, and becomes
lifeless. In the Uzbek translation, there is a slight difference from the original, in my opinion. From
the line quoted by the Uzbek translator, one can read the meaning of "he did not bow even if he lost
his hand". In fact, the meaning is that the broken arm did not surrender to its owner‟s soul. In our
opinion, the poet emphasizes that every soul comes into being with God's permission, and through a
broken hand he tries to admit that satan disobeyed Allah. It should be said that the simple folklorism
given in the original "фидои он нашуд" as "he did not become devoted to it, he did not devote
himself " and in English the translation is the same as in the original "not become devoted to", "he did
not become devoted to it". The poetic line is translated into Uzbek as " Joni yo„qdi, ul sabab jon
bermadi " and provided the rhyme of the verse.

Let's look at another example:

Номи мириву вазириву шаҳӣ,

Дар ниҳонаш маргу дарду ҷондиҳӣ.

This verse is taken from the 6th book of " Masnaviyi Ma‟naviy" in the chapter titled as "Explaining
that this self-delusion was not to that Hindu alone; on the contrary, every human being is afflicted
with a similar self-delusion at every stage, except those whom God has preserved". It should be said
that the seasons in the work are connected to one another, and sometimes the knot of subject in one
has a solution in the second season. Seasons complement one another. As shown in the previous
seasons, a slave falls in love with the daughter of a Hindu master, and when he hears that she is
engaged to the son of a wealthy family, he falls ill. The slave gets rid of the pain and gets rid of the
girl through the khoja deeds. The poet means that the love of this world is transient. In the second
stanza of the poet's verse, he writes that the temptation and deception are in the head of every human
being, and only if God's grace allows him to get rid of the deception is a simple folklorism. It is based
on the expression "Jon bermoq" (die):

Ul amirlik, ul vazirlik, shohlik ul,

Chun o„limdir, balki jon bermoq erur.

In the Uzbek translation, the translator was troubled by weight and rhyme: maybe he took into

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 International Journal of Formal Education
Volume: 2 Issue: 7 | Jul – 2023 ISSN: 2720-6874
http://journals.academiczone.net/index.php/ijfe
___________________________________________________________________________________________
account the number of words in the line or the use of rhyming words, in any case, some words were
omitted. The word " dar nihonash " is not given in the translation, so the expression in the thought is
not clearly understood. We can observe the complete translation of each word in the English version.
The translator says, "But the secret behind them is death, pain, and sacrifice, " and begins to give the
original words one by one in English. The phrase "jon bermoq" is given in English by the phrase "
giving up the ghost ". But no matter how easy it is to preserve the originality in the prose translation,
the inner meaning that the poet wants to convey also in Nicholson's translation it is difficult to say
exactly saved .

The names “princehood ,” “vizierate,” and “kingship” are enticing,

But hidden beneath them is death and pain and giving up the ghost.

The poet expressed the transitory nature of life by saying, " death, pain, and loss of life are hidden in
it despite the life of a prince, minister or king." In the first example, simple folklorism served to
express that the devil did not recognize a person, and served to convey that the soul is a trust, that it
can be given and taken back. It seems that the expression " jon bermoqlik " in the meaning of "to die",
"to pass away" creates a simple folklorism. In the process of translation, this phrase can be given in
different forms and perform different poetic functions.

References:
1. Sarimsakov B. On the typology of folklorisms // O'TA, 1980. - No. 4. - B.40-41.

2. Jalaluddin Rumi. Spiritual is spiritual. Translation from Persian by the national poet of
Uzbekistan Jamal Kamal. - Tashkent: Merius, 2010. - B.846

3. Maulana Jalaluddin Mohammadi Balkhi. (2001). Masnavii Ma'navy. Edition Time . - S.728

4. THE MATHNAWÍ OF JALÁLU'DDÍN RÚMÍ. (2011). Book I- VI. Translation by RA Nicholson.

University of Cambridge.

5. Sharipova L. Poetry and folklore. Monograph. - Tashkent: Navruz , 2019. - 254 p.

6. Uzbek folklore essays. - Tashkent: Science, 1988. - P.84

7. Joraeva B. Linguistic foundations of the formation of Uzbek folk proverbs. - Tashkent:

Akademnashr, 2019. - P.15.

8. Rahmatullaev Sh. Phraseological dictionary of the Uzbek language. – Tashkent: General editorial
office of Komuslar, 1992. - B.95 - 96.

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