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ABSTRACT
The paper deals with the symbolic of numbers in paremiology of Uzbek and English that reflects national and cultural
identity and the specificity of thinking of the Uzbek and English people. The topicality of the study is due to the fact
that numerals from ancient times were endowed with sacred and symbolical meanings and were an important
component of the language world picture of any ethnic group. The results of the study showed that the national-
cultural specifics of these phraseological units and proverbs are formed under the influence of the following factors:
1) the symbolic meanings of numerals; 2) the influence of religious factors; 3) mythology and legends; 4) historical
facts and events; 5) traditions and customs. The universal character of the numerals’ symbolic meanings determines
the existence of similar in semantics phraseological units and proverbs both in English and in Uzbek. Differences in
religion, mythology, history, traditions and customs of the English and Uzbek linguocultures determine the existence
of certain phraseological units and proverbs with a numeral component in one of the languages and their national-
cultural specificity.
KEYWORDS
Numerals; paremiological units with numeral components; language world picture; national-cultural specifics;
symbolic meaning.
INTRODUCTION
Research Article
SYMBOLICS OF NUMBERS IN PAREMIOLOGY OF UZBEK AND ENGLISH
Submission Date:
November 01, 2023,
Accepted Date:
November 05, 2023,
Published Date:
November 09, 2023
Crossref doi:
https://doi.org/10.37547/ajps/Volume03Issue11-04
Izzatbek Olimbayevich Rejapov
Researcher At The Uzbekistan State World Languages University Tashkent, Uzbekistan
Journal
Website:
https://theusajournals.
com/index.php/ajps
Copyright:
Original
content from this work
may be used under the
terms of the creative
commons
attributes
4.0 licence.
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Language is a means of communication between
people, the main tool of thinking and cognition, a
reflection of the world picture. It can be emphasised
that language is a treasure of national culture of the
people speaking this language and it reflects all the life
experience and all the achievements of culture.
Language is closely related to culture, develops with it
and expresses that culture. Language and culture are
inseparable concepts, and just as language reflects
culture in all aspects, culture cannot be fully
manifested without language. In the 90s of the
twentieth century, linguoculturology emerged as a
special branch of linguistics, based on theories of the
relationship between language and culture. The
development of this branch of linguistics was
supported by W. von Humboldt, A.A. Potebnya, E.
Sepir, B. Warf, V.A. Maslova, V.V. Vorobyev and V.N.
Telia and they have made significant contributions to
this field. V.A. Maslova divides the period of
development of linguoculturology into two stages: the
first period is the period of development of the works
of W. Humboldt, A. Potebni, E. Sepir and other
scholars, and the second period is the formation of
linguoculturology as an independent branch of science
[9; 28]. V.V. Vorobyev stated that linguoculturalogy "is
a
complex
scientific
direction
studying
the
interrelations and interaction of culture and
language"[16; 37].
Linguoculturalogy
studies
cultural
information
reflected in language, culture, its components, as well
as language that is a carrier of preferences of people
who create this culture through language [9; 35]. The
purpose of this field of science is to investigate,
describe and define the cultural field that has found its
verbal expression in language [4; 13]. That is,
linguoculturology defines language as the main
component of culture, as a tool that transmits national
culture, customs, history from generation to
generation. In brief, language and culture are
inextricably linked, and the relationship between them
is very complex and multifaceted.
The linguistic interpretation of lifestyles of every nation
is manifested in comparative studies of two or more
languages. In this article the symbolic meanings of
proverbs and phraseological phrases with numerical
components in Uzbek and English languages will be
analyzed. Numbers take an active part in the formation
of paremiological units. Special attention will be paid
to linguocultural and lexico-semantic aspects in
analysing numerological aspects of paremiological
units of Uzbek and English languages, as well as in
studying their symbolic meaning and cultural identity.
MATERIALS AND METHODS
The symbolic meaning of numbers has a special place
in the linguistic world picture. A symbol is something
outside of us that symbolises something within us.
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Symbolic language is the language which we express
our inner state, such as emotional perception. A
symbolic language is one in which the external world is
a symbol of the internal world, a symbol of the soul and
perception. Thus, following N.N. Rubtsov and taking
into account the above-mentioned, we can conclude
that "Symbol is a unique whole, which together
represents a certain socio-cultural meaning. Symbol is,
on the one hand, a figurative expression of an idea with
an inner definite meaning, and on the other hand - a
potential infinity of semantic perspectives, which is
never exhausted by one or another strictly given
interpretation" [13; 44].
Linguistic interest in symbols is related to the enigma
of this concept in science and art. Despite the fact that
many researchers refer to the symbol and emphasize
the vitality of it, the concept of the symbol remains one
of the most "abstract" and "mutually contradictory".
However, no matter how mysterious and abstract the
symbol may be, a linguistic study of its essence is
necessary for understanding modern literary texts and
meaningful interpretation of them.
Considering the millennial history and rich content of
the concept of "symbol", it is necessary to find
appropriate characteristics and definitions that are
considered important for determining its linguistic
status. Main scientific approaches of S. de Saussure, A.
F. Losev, N. D. Arutyunova, Ch. S. Peirce, and A. F. Losev
to the concept of symbol are considered as main
scientific approaches underlying the interpretation of
the symbol as a linguistic concept.
Comparing the ideas created by these scientists, it is
possible to determine the originality of their views on
the concept of symbol and interpret it according to the
belonging of this concept to the field of linguistics. F.
de Saussure focused his attention on the notion of a
characteristic feature of a language, connected with
the creation of a model of a linguistic sign, and raised
the necessity to define the essence of this sign.
A.F.Losev defined a symbol as "an ideal, metaphorical
or ideological-metaphorical structure containing the
attributes of certain objects different from itself". In
ordinary language symbol, image and sign can be used
for the same purpose. They are often interchangeable.
A symbol has the nature of a sign and has all the
characteristics of it. The content of a symbol has a
communicative character, like a language sign, it is
built on previously collected/existing information.
According to N.D. Arutyunova, the concept of a symbol
it is related to pragmatic speech. A sign has a
communicative purpose, when a symbol is controlling,
it has illocutionary (imaginary) force [1; 19].
According to E. Sepir, a symbol always acts as an
alternative that closely supports the expression of a
sentence (thought), and on this basis we can say that
any symbol always indicates the existence of a
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meaning that cannot be understood through the
situation and context.[3; 16]
Among the primary national-cultural units that make
up the linguistic world picture , the units denoting
numbers occupy a special place. "Numbers are
universal symbols. Universal symbols are a type of
symbol that the connection between the symbol and
its symbolic meaning is not accidental, but specific to
the symbol itself. Such a symbol can be called universal,
because this connection is equally accepted by all
people.
Results
of
studying
numbers
and
interpretation of their symbols show surprising
similarity of numbers and their symbolism in different
cultures, which can be explained by the fact that these
symbols go back to the basic feelings and experiences
that all people have. However, the meaning of some
symbols may differ according to their meaning as truth
in different cultures. The reason for the identification
of numbers with ideas and symbols is due to primitive
man's approach to exploring the world around him. In
addition to ordinary numbers used in everyday speech,
there are sacred numbers that have a special meaning
in culture and have some "miraculous" basis, which will
be discussed in this article. Even in antiquity, it was in
the centre of attention that numbers themselves
acquired some kind of symbolic meaning. Pythagoras,
who held a special place in ancient Greek science, and
his teachings show that numbers have a special
symbolic meaning, and he emphasised that the
essence of everything and the universe is harmonious,
and their relationship is reflected in the number
system.
Numbers influence the linguistic thinking and
understanding of the world of English and Uzbeks and
are vividly reflected in proverbs with a numerical
component. In a proverb, the numerical component
can be used to express exact or approximate quantity.
RESULT AND DISCUSSION
The composition of English and Uzbek proverbs with
numerical components is very different. Many
numerological proverbs of the studied linguocultures
exist in the language for tens and hundreds of years,
are based on legends and evidences of the past history,
therefore they are considered as special linguistic units
which represents high informative value.
Numbers with their symbolic meanings can also
influence the meaning of phraseological units and
numerological proverbs, and we will look at this with
the following examples: the number one, which starts
the counting system, in different nations’ cultures
represents divinity, the beginning of everything, unity,
means universality, unity. Its characteristic features are
strength, power, will, activity, initiative, inclination to
innovation, aspiration to leadership, aspiration to glory
and power, individualism, egocentrism. It takes part as
an important component in the formation of many
phraseological expressions such as given below,
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having a wide influence on the customs and culture of
the English and Uzbeks:
be one flash(eng)-
bir tan bir jon bo’lmoq (uz);
as one man (eng); one and all (eng) - birdamlik bilan,
yakdil(uz);
bir yoqadan bosh chiqarmoq(uz) - be one flash(eng);
bir ovozdan(uz) -unanimously(eng);.
To’rtovlon bitta bo’lsa to’lmaganni to’ldirar, oltovlon
ola bo’lsa og’zidagin oldirar; If four people unite, they
fill the gap, if six people don't unite,even they can not
eat the food in their mouths.
Also, in contrast to the above meaning, the
number can be used to denote the weakness of
loneliness, solitude:
yolg’iz otning dong’i chiqmas;
- Not a single horse
neighs
one swallow does not make a summer (eng)-bir
qaldirg’och bilan yoz kelmaydi;.
From these examples it is clear that a lonely person
without friends, family and loved ones cannot be a
complete person without the support of them.
In both English and Uzbek, "one" can serve as a means
of expressing uncertainty, and this meaning of the
number "one" is often used in fairy tales:
once upon a time(eng) -
bir bor ekanda, bir yo’q
ekan(uz).
Symbolic meanings of the number two: pair, duality,
opposition. The number two is also called the number
of contradictions. It was believed that the whole world
is divided into two opposite poles: light and darkness,
heaven and earth, male and female. As an example of
the use of number two in contrasting events, we can
cite the story of two angels in Uzbek religious ideas
about angels: when a person dies, angels named
Munkar and Nakir come to him and questions him, and
this image of "Angel" entered the culture and faith of
Uzbeks together with the religion of Islam. According
to Islamic beliefs, Munkar sits on a person's right
shoulder and records his good deeds, Nakir sits on his
left shoulder and records his sins. Depending on which
cases are recorded more, Allah will send the person to
Paradise or Hell.
The symbolic meanings of two that represent
contradictions can be seen in the following examples:
two of a trade never (or seldom) agree (eng)
–
ikki
qo’chqorning boshi bir qozonda qaynamas (uz);
when two Sundays come in one week(eng)
–
hech
qachon, qizil qor yoqqanda;
if you run after two hares, you will catch neither(eng)
–
ikki kemani boshini ushlagan g’arq bo’ladi(uz);
two-faced (eng)-ikki yuzlamachi (uz)
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In English and Uzbek, the number two is also used to
denote a pair:
double harness (English) - marry, to get married-here
"harness" is a saddle harness put on horses, and when
two horses are tied to a cart, "double harness" is
added, i.e. a pair of saddles is attached to the harness.
It has become a phraseology which is used for
marriage. There is an Uzbek equivalent of the
phraseology: er xotin qo’sh ho’kiz (uz); bir boshini
ikkita qilmoq. Number two and its synonyms are also
used in the following examples expressing the
meaning of this number as a pair.
play double (eng) , see double (eng) a double-edged
(or two-edged) sword (eng) a twice-told tale (eng); it
takes two to make a quarrel (eng) -
qars ikki qo’ldan
chiqadi(uz).
Two is also used to refer to the existence of two
worlds, that is, the world and the afterlife: ikkala
dunyoda ham-ikki dunyoda ham-in two world; ikki
dunyo rohatini ko’r
- to see the pleasures of both
worlds; ikki dunyoda aziz bo’l
-be precious in both
worlds.
According to the beliefs of ancient Europeans, the
number three has a sacred meaning and often this
number takes an active part in defining the main ritual
and important mythological symbols. It can be seen in
several parts of the Bible,:three angels came to
Abraham with news of the imminent birth of a son. This
is called the "Old Testament Trinity" and in another
example the Magi bring three gifts to the baby Jesus,
etc.
It is also used to denote the completeness of a
particular sequence with a beginning, a continuation
and an end or completion as well as the end of a
particular sub-period or process. In critical situations of
human life, there are also examples of threefold
repetition for successful completion of an action. For
example, in Uzbeks, a girl getting married is asked
three times for her consent, and in English, the names
of the bride and groom are called three times when
they are called to church. the meaning of completion
of the number three can also be seen, in the Uzbek
phrase “uchdan keyin puch”
- after three nothing".
Three Cheers (for) - is used when wishing health or
happiness three times in someone's honor, and in this
place it is pronounced three times, and is also used in
English to express the meaning of completion, finality.
The reason of sanctity of number three or
representation of integrity goes back to its symbolic
meaning, i.e. it is the solution of contradiction and
conflict of binary meanings caused by number two. The
meaning of completeness and sufficiency of the
number three in the following examples can be seen:
when three know it, all know it (eng)-uch kishi bilgan
narsa sir emas (uz); the best fish hid when they are
three days old (eng)-mehmonning izzati uch kun(uz);
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We can see the sacredness of the number three in
Islam, as in Christianity, in the expressions used in
Muslim funerals and memorial ceremonies. On the
third day after a person's death, Uzbeks hold a
memorial rite: uchini o’tkazish; uchni o’qitish; It
indicates a sacred limit of time, defining the
significance of the third day in reciting (reading the
Koran), burial and commemoration.
In the following examples, we will examine the
meaning and cultural significance of the number four
in proverbs with numerical components.
The symbolic meaning of the number four is universal,
as it is based on the symbolism of the square based
image of the city and symbolizes strength, integrity
and the four-pointed cross [12; 39]
In Uzbek language, the number four has a clear
symbolic meaning like the numbers one, two, three,
seven, nine, twelve, forty . This number represents
spatial relations, "serves as a prototype of static
integrity, strength, ideal stable structure". [12; 122]. In
Uzbek and English languages there is a group of
phraseological expressions and proverbs in which the
number four participates in the creation of spatial
semantics and in these proverbs it can be seen that the
number four indicates the number of main directions:
"All four corners" (eng)
"Four corners make a sturdy house." (eng)
In Turkic languages, the number four traditionally
means space: four sides, four corners. In the ancient
Uzbek language, literally the whole world was called
four
corners.
The
number
four
represents
simultaneously four elements and four parts of
animals’ div. In this regard, if we look at the Uzbek
proverb “Ikki qo‘l bilan berasan, to‘rt oyoq bilan
olasan”
- "You give with two hands, and receive with
four legs", this proverb is said when a person does not
repay a debt for a long time. In Uzbek paremiology the
number of limbs is specified: two hands and four legs.
The point is that when lending money, a person has to
go to the debtor and remind him about the payment.
In this Uzbek proverb, as well as in many other
proverbs with two-part structure, very common in
Turkic and Uzbek languages, two semantic types of
relation of the proverb's content to reality are realized.
The use of the numerical component "Two hands" in
the first part of the proverb does not carry
gnoseological information (everyone knows that every
person has two hands), so the content of the first part
refers to a person. The second part of the proverb,
showing "four legs", semantically contradicts reality,
and therefore belongs to the semantic type of
situational
(or
"epistemological")
paradoxes,
impossible in the real world. In this regard, it is logical
to assume that the use of the component involving the
number four in the second part has a clear symbolic
meaning. However, if we turn to the national-cultural
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content of the proverb, we can see that the number
four in the second part has a unique and significant
meaning no less than the two in the first part. In our
opinion, this proverb reflects national identity. The
metaphor of "four-legged" probably refers to the
horse, the faithful companion of Turkic peoples and
Uzbeks. This proverb describes a situation when a
creditor has to ride a horse and travel to another village
to remind him of his debt. The four legs of the horse
are also mentioned in other proverbs of the Uzbek
people. The Uzbek proverb "To‘rt oyoqli ot ham
qoqiladi", and this proverb exists in English as well: : “A
horse may snapper on four feet”. In both of the abo
ve
proverbs, a horse stumbles even though it is four-
legged and a person with two legs is no exception,
which means that everyone can make mistakes and we
can see that they are used in English and Uzbek
cultures.
In many nations, the number seven means the end of
counting, and therefore this number has a special
symbolism and sacredness unique to almost all
cultures. The number seven was also widely used in the
history of the ancient world: City of Seven Hills; Seven
Hills of Rome: Palatine, Capitol, Aventine, Calinus,
Esquiline, Viminal and Collinus. In the Christian religion
this number is given special attention: in the Bible there
is such a phrase: Seven deadly sins: pride, anger, envy,
lust, greed, lust for wealth and sloth.
The English phraseological unit "cousin seven times
removed (eng)- (Eng) corresponds to the Uzbek
"“yettinchi avlod
-
begona”", meaning a distant relative.
In this phraseological unit, the meaning of the number
seven as a completed period or completion. In English,
the number seven is used in the following
phraseological expressions: a fool can ask more
questions in an hour than a wise man can answer in
seven years; one lie needs seven lies to wait upon it;
As in other Turkic languages, the number seven in
Uzbek has a sacred meaning and the possibility of
frequent use in many spheres, the number seven has a
special meaning. The number seven represents
cosmological ideas about the spatial structure of the
world. In addition, according to the religion of Islam,
Paradise consists of seven floors, and the one who gets
to the seventh floor reaches the highest happiness,
and the heavenly mythological space where angels and
higher powers dwell is represented by the Uzbek word
combination “yettinchi osmon”
-"seventh sky".The
Uzbek expression:”yetti qat yer osti” –
“ seven layers
under the earth” refers to the mythological place
where evil forces and lower beings dwell on seven
floors under the earth. Yetti dengiz oralig’ida
- Between
the seven seas; yetti tog' ortida-beyond the seven
mountains;- indicates the boundaries where the alien
world begins. Reaching this place in fairy tales is
accompanied by various difficulties and trials. The
symbolic meaning of the number seven can be
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explained by the following tradition connected with
the difference of lineage in the Uzbek worldview:
Uzbeks adhere to the traditions of the system of seven
generations. According to this system, relatives up to
the seventh generation are close relatives; after the
seventh
generation,
relatives
are
considered
distant.These socio-cultural peculiarities of Uzbeks are
reflected in the example of the following
phraseological expressions: yetti ajdodni bilish -
knowing of seven ancestors - traditionally, a self-
respecting Uzbek should know his seven ancestors by
the names of his ancestors.
Mythological world picture of numbers are part of a
simple world picture, as Y.D. Apresyan says: "When the
basic concepts of a language form a unified system of
views, a unique collective philosophy, obligatory for all
native speakers, they represent ways of perception
and conceptualization of the world reflected in natural
language".
Uzbek and English proverbs with numerical
components combine elements of numerology, that is,
belief in the mystical meaning of numbers, with
traditional proverbs. These proverbs often associate
certain numbers with specific meanings or symbols.
Also in English and Uzbek proverbs syncretism of
thinking, which defines the harmony of real relations
with the world and mysterious relations brings them
into full harmony with each other; inseparability in the
ancient image of nature and man, thing and word,
subject and sign, subject and object; we can see the
examples of imaginary and fantastic ideas about the
world around us. Let us look at some examples of
common mystical and religious features in Uzbek and
English proverbs with numerical components:
"Seven years of bad luck follow a broken mirror."(eng)
"Find a four-leaf clover for good luck."(eng)-
"Nine lives like a cat."(eng)- This proverb is based on
the myth that cats have nine lives, referring to their
ability to survive in difficult situations.
"Beware of the number 13."(eng)- This proverb reflects
the superstition of triskaidekaphobia, the fear of the
number 13, which is often associated with bad luck.
"Seven is heaven, a blessed number."
In Uzbek proverbs such as “Bir kun janjal bo’lgan
joydan, qirq kun baraka qochar (uz) -From the place of
one day of strife, forty days of blessing will escape
(english translation)”; “Bir marta tuz yegan joyingga,
qirq kun salom ber -Make greetings to the place for
forty days where you ate salt once (english
translation), the number forty is the largest number.
The proverb “Ayolning qirqta joni bor“"A woman has
forty lives" (uzbek translation) suggests that women
can withstand the various trials and difficulties of life
and that they possess the secret of these abilities, that
is, they have forty lives. In Turks, as well as in Uzbeks,
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the main number after ten is the number "forty", this
number is often found in ancient legends, and one of
them is forty days and forty nights of rain during the
Flood.
Therefore, in Uzbek phraseological units the number
"forty" means a large sum or a violent action. Thus,
numbers in the above proverbs have a symbolic
meaning, in addition to the direct function of counting
objects. It is connected with myths and rituals that
contributed to the preservation of natural and social
order in ancient society, explaining the structure of the
world, society and man himself.
CONCLUSIONS
Overall, the symbolic significance of English and Uzbek
numerical proverbs lies in their ability to integrate
numbers, culture, language and metaphorical
language to convey a meaningful understanding of life,
relationships and human experience. These proverbs
reflect cultural perspectives and convey practical
wisdom through symbolic means.
It should be noted that proverbs with numerical
components in English and Uzbek are often open to
interpretation, and different people or cultures may
have unique perspectives on their meanings. This
article shows how numerical symbolism can be used to
convey a broader message in a concise and memorable
way.
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Volume 03 Issue 11-2023
28
American Journal Of Philological Sciences
(ISSN
–
2771-2273)
VOLUME
03
ISSUE
11
P
AGES
:
18-28
SJIF
I
MPACT
FACTOR
(2022:
5.
445
)
(2023:
6.
555
)
OCLC
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1121105677
Publisher:
Oscar Publishing Services
Servi
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