Volume 04 Issue 10-2024
131
American Journal Of Philological Sciences
(ISSN
–
2771-2273)
VOLUME
04
ISSUE
10
P
AGES
:
131-135
OCLC
–
1121105677
Publisher:
Oscar Publishing Services
Servi
ABSTRACT
Folklore is a mirror that shows the oral literature of a certain nation. In this mirror, folklore shows itself with different
genres. Epics, fairy tales, songs, askiyas, proverbs, riddles and parables are among them. One of the most used images
in these genres is a flower and a nightingale. In this article, we will analyze the fact that these images are used
sufficiently in many genres of folklore. In particular, their role in folk epics (Alpomish and Kuntug'mish), songs,
proverbs, riddles, askiya and fairy tales has been studied.
KEYWORDS
Folklore, songs, epics, flower and nightingale, proverb, riddle, Alpomish, Kuntugmish, prince, princess, lovers, nature,
society.
INTRODUCTION
In the process of reviewing examples of folk art, some
images attract a person's attention. This is the image
of a flower and a nightingale. Because they participate
in every genre. When it moves from genre to genre, it
expresses different meanings. When they move to
another genre, the meaning changes. "Folk oral
creativity has a special place in the rise of this or that
word or phrase to the level of a perfect artistic image
in written literature, because the initial expression of
any word (even if it is not formed as a poetic image)
found in folklore. With the passage of time, as a result
of the widening and deepening of the general meaning
Research Article
THE IMAGE OF FLOWER AND NIGHTINGALE IN UZBEK FOLKLORE
Submission Date:
October 12, 2024,
Accepted Date:
October 17, 2024,
Published Date:
October 22, 2024
Crossref doi
https://doi.org/10.37547/ajps/Volume04Issue10-20
Kholboyeva Muslima
Doctoral student of the Institute of Uzbek language, literature and folklore of the Academy of Sciences of the
Republic of 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.
Volume 04 Issue 10-2024
132
American Journal Of Philological Sciences
(ISSN
–
2771-2273)
VOLUME
04
ISSUE
10
P
AGES
:
131-135
OCLC
–
1121105677
Publisher:
Oscar Publishing Services
Servi
that the creators assigned to the word, its ideological
and artistic value has increased [1]. When the historical
roots of the image of flower and nightingale are
studied, they are among the widely used images in
world literature. For example, we can find the image of
a flower from Persian literature to Arabic, Turkish,
Indian, Chinese and Japanese literature. Folklore refers
to many types of flowers. One of these is the rose. By
flower, artists often mean a rose and compare it to a
flower. In addition, the flower-faced combination is
used for exemplary people. Because it has such
characteristics as beauty, purity, delicacy, and
sweetness, and such characteristics are also found in a
lover. In relation to flowers, beauty, love and affection
take the place of ugliness. Only in places associated
with withered flowers, the state of sadness is
expressed. In folk speech, "to throw flowers"
(covering the windows with ice patterns in winter), "to
flower" (to improve), "not one of the ten flowers has
opened" (young, navqiran), hand flower (skilled) or
words and phrases such as "bulbul" (sweet singer),
"bu
lbuligo’yo" (eloquent or talkative), "bulbul"
(pattern used in folk art), "bulbulnavo" (singing like a
nightingale) [2] usage indicates that the words flower
and nightingale are widely used in other topics . Even if
we look at the traditions of courtship in our nation,
when our mothers go to courtship, they start the
tradition by saying: "You have a flower, and we have a
nightingale." These images, which reached the roots of
people's life, represented the love of a nightingale and
a lover of flowers in folk songs.
I saw a flower in your yard,
I saw a nightingale in the horn.
The one I've never seen before
I saw it in my sleep.
In folk epics, the flower and the nightingale take part
together, mainly in the prose part. In the "Alpomish"
epic, there are repeating lines, i.e. places where the
flower and the nightingale appear together in epic
patterns.
In one place, Barchin uses the same stanza, and in
another, Kokaman.
If it's spring again, the flowers will open,
When they see a flower, nightingales wander drunk.
Or when the Kalmaks go to Barchin, Barchin is
compared to a flower in a garden, a nightingale in a
meadow. It is precisely this comparison that when
Boybori was informed about the arrival of Alpomish,
such a metaphor was used in relation to Alpomish:
Like a flower that bloomed in the garden,
In the garden like a nightingale,
He was sitting and talking
Volume 04 Issue 10-2024
133
American Journal Of Philological Sciences
(ISSN
–
2771-2273)
VOLUME
04
ISSUE
10
P
AGES
:
131-135
OCLC
–
1121105677
Publisher:
Oscar Publishing Services
Servi
Kalmak went and became like a lion.
Your flower that bloomed in the garden came,
To the garden nightingale came
If you pay attention to the epics, the flower and the
nightingale appear in the quatrains spoken in the
language of the main characters. For example, when
we pay attention to Kuntugmish's speech, he
compares himself to a nightingale. The flower is the
symbol of Holbeka in this place. Kuntugmish sets out
for the land of Zangar in order to reach Holbeka's visa.
Arriving at Zangar, Kuntugmish is compared to a flower
by the goalkeeper:
You are a fresh flower, do not fade from the sun,
Do not overflow like a river.
Get off the horse, don't say anything, horse,
Don't die, my dear friend. [3]
During the events, there are places where Holbeka
pretends to be a flower :
I became withered like a fresh flower.
I was full like a river, I drank
I'm about to break up with you
I was left in the desert without water.[3]
Flower is a symbol of youth, purity, purity and
freshness. It is a special symbol, a special symbol for
every creator in literature. It has different meanings,
and each reader can classify it in his own way. In the
"Ravshan" epic, there are places that can be classified
in a completely different sense. Goroglibek wants to
take Gulnor to Ravshan and goes as a suitor to
Avazkhan. But Avazkhan says that he does not want to
give his daughter to Ravshan. Then Gorogli gets angry
and compares Avazkhan to an unopened flower:
Although you are an unopened flower in a garden,
You are a nightingale in a cage.[3]
In folklore, not only epic heroes, but also children are
compared to flowers. For example, in Allah, a baby
child is compared to a flower, or its smell is compared
to the smell of a flower.…
...In the garden there are many flowers,
Alla, my lamb, Alla.
Nightingales are singing,
Alla, my lamb, Alla.
Askiya is one of the creative examples of folklore,
which is based on the ingenuity of the people, which
"expresses the immediacy of human thinking, the
sharpness of the mind, the wisdom of the mind, based
on puns, jokes, jokes, sarcasm, exaggeration. lies
down." Askiyas cover various topics. This brainteaser
Volume 04 Issue 10-2024
134
American Journal Of Philological Sciences
(ISSN
–
2771-2273)
VOLUME
04
ISSUE
10
P
AGES
:
131-135
OCLC
–
1121105677
Publisher:
Oscar Publishing Services
Servi
word game also includes rhymes about flowers and
nightingales. Among them, the most famous is
"Without a flower, without a basil, without a jambilm",
in which questions are answered on various topics
through question-and-answer. Or in "Namangan
flowers"[4]:
Ibrahimjon: Rasuljon teacher, it's good that we came,
our hearts are opened, here are the red flowers.
Mirza Khan: The garden has become fragrant, this
perfume is blooming!
In Uzbek folk proverbs, there are places where flower
and nightingale are used together, but in them, flower
and nightingale do not play the role of lover and lover.
First of all, it is taken into account that proverbs have
didactic art. Because the topic of love is almost never
found in proverbs. The theme of love is mainly devoted
to the Motherland, parents, or love between parents
and children.
The butterfly says to the flower,
Nightingale - melody.
In some proverbs, a flower and a nightingale can be
classified together in different ways:
A nightingale knows the value of a flower.
This proverb is synonymous with the proverb "The
jeweler knows the value of gold" and is used to express
the value of something. Or: In the proverb "A
nightingale without a flower is a nightingale without a
bed", a flower can be compared to Motherland,
mother, friend, and knowledge. In the proverb "Ask
the essence of love from a nightingale, and the value
of a flower garden is from a flower", the love quality of
the nightingale is captured by the pen. In addition,
Uzbek folk proverbs include "A son is a nightingale of
the house, a girl is a flower of the house", "A
nightingale loves a flower, a person loves the country",
"A person without a country is a nightingale without a
song", "From the flower of a foreign country, o It can
be said that the images of flowers and nightingales in
proverbs such as "The desert of your country is good",
"A man's hand is a flower", "Leave no ashes, leave no
flowers" inspired the use of various similes in fiction.
REFERENCES
1.
The image of the heart in N. Alisher Navoi's ghazals
by Bozorova. - T.: "Science", 2009
2.
An explanatory dictionary of the Uzbek language.
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Scientific Publishing House "National Encyclopedia
of Uzbekistan", 2005
3.
Follow Jumanbulbul. Kuntugmish. Obviously. - T.:
"Sharq", 2011. - 368 p.
4.
Askia. Uzbek folk art. / Collected by R.
Muhammadiyev. - T: Literary and Art Publishing
House named after Gafur Ghulam, 1970.
5.
M. Alaviya. Uzbek folk art. White apple, red apple.
- T., 1972
Volume 04 Issue 10-2024
135
American Journal Of Philological Sciences
(ISSN
–
2771-2273)
VOLUME
04
ISSUE
10
P
AGES
:
131-135
OCLC
–
1121105677
Publisher:
Oscar Publishing Services
Servi
6.
Akkoyun, T. (2023). Analysis of the "Golden
Nightingale" Parable in terms of Language
Expression of Emotions. Journal of Korkut Ata
Turkish Studies, 10, 823-834.
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Alpomish: Uzbek folk heroic epic / Narrated by F.
Yoldosh son, recorded by M. Zarifov. - T: "Sharq",
2010.
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Uzbek folk proverbs (Compilers: T. Mirzayev, A.
Musoqulov, B. Sarimsakov; Responsible editor: Sh.
Turdimov. - T.: "Sharq", 2005- 512 p.
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O. Madayev. T. Sobitova. People's oral poetic
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