American Journal Of Philological Sciences
318
https://theusajournals.com/index.php/ajps
VOLUME
Vol.05 Issue04 2025
PAGE NO.
318-321
10.37547/ajps/Volume05Issue04-79
Some Polysemantic Words Adopted from Perso-Tajik In
the Oghaz Dialect and Their Individual Features
Sa’dullayeva Mokhira Sobirovna
PhD student at Navoi State University, Uzbekistan
Received:
28 February 2025;
Accepted:
29 March 2025;
Published:
30 April 2025
Abstract:
The presence of an assimilation layer belonging to the Persian-Tajik language among the lexical layers
of polysemantic words in the Oghuz dialects and the assimilation of these words into the language of the
population is considered an important phenomenon. This article presents polysemantic words belonging to the
Persian-Tajik language of the Oghuz dialect and their use is reinforced through examples. The essence of the
dialects used in different regions is revealed. Also, the occurrence of words in the explanatory dictionary of the
Uzbek language, in the works of Navoi, their occurrence and explanation in dictionaries created for the Oguz
dialect, and how they are used in the vernacular are given.
Keywords:
Oghuz, dialect, polysemy, word, dialect, polysemy, Persian-Tajik language, explanatory dictionary of
the Uzbek language, Bukhara Oghuz dialects, Khorezm Oghuz dialects, territory.
Introduction:
It is known from the past that the people
living in the regions of Khorezm and Bukhara are among
the peoples who contributed to human civilization with
their cultural development. In particular, the people of
Khorezm are “The ancient Khorezmians, who lived in
this region from ancient times and belonged to the
Iranian peoples, who, according to sources, lost their
language by the 13th century and mingled with the
Oghuz”. [1: 4] This situation has given the Uzbek (Oguz)
lexicon a unique variety to this day, meaning that the
Arabic, Persian-Tajik lexical layers used in this region
are not found in other Uzbek dialects or have lost their
semantic properties.
“The lexical layer related to the Persian
-Tajik languages
in the lexicon of the Bukhara Oghuz dialects is
distinguished by its diversity and richness compared to
other Uzbek dialects”. [2: 203] The lexical units
belonging to the Persian-Tajik language that appeared
in the speech of representatives of the Bukhara Oghuz
dialect are distinguished by their archaic nature, and
even today, the linguistic units belonging to the
Persian-Tajik language have changed their lexical-
semantic meaning over time and have given rise to new
polysemantic meaning aspects. According to M.
Mirzayev, while the number of Arabic words in the base
dialects exceeds that of Tajik words, in the Bukhara
dialect, on the contrary, Tajik words are numerically
more numerous than Arabic words. For example, he
explains that of the 1,700 words included in the
dictionary of the Bukhara dialect, 925 are Tajik, while
only 125 are Arabic words. The large number of
Persian-Tajik words in Oghuz dialects can be explained
by the following reasons.
1.
The Turkic (Oghuz) peoples and the Persian-
speaking population have lived side by side in close
proximity for a long time, with widespread kinship
relations;
2.
The widespread use of Arabic script in the
region, but over time, the decline in the prestige of
madrasas and schools teaching in this language and the
increasing dominance of Persian instead of Arabic;
3.
Although the Persian population was a
minority in the history of Central Asian states and
dynasties, several areas such as administration,
literature, and diplomatic relations were conducted in
Persian;
4.
As the ancient Eastern Persian ethnic groups
such as Khorezm, Sogdian, Tocharian, and Bakhtar
were absorbed and mixed into the ethnogenesis of the
Turkic peoples, their linguistic units were preserved in
the lexicon of peoples such as Uzbek, Uyghur, Turkmen,
Turkish, Kazakh, Kyrgyz, and Karakalpak;
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American Journal Of Philological Sciences (ISSN
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5.
The preserved Persian-Tajik toponyms in
Central Asian place names also indicate that the ancient
relations between the Turkic peoples and the Persian-
speaking population go back a long time.
Like other Uzbek writers, such as Hafiz Khorezmi, Munis
Khorezmi, Ogahiy, Mahmud Goyibiy, Isomiy, Devona
Bahriy, Mavlano Nasiriy, Saidiy Karakuliy, Abdishukur
Shukuriy, and Miriy, who came from the Uzbek Oghuz,
also wrote in Persian. Some considered representatives
of Persian-Tajik literature to be their mentors. The fact
that our great poet Alisher Navoi considered
Abdurakhmon Jami to be his mentor and friend also
shows how close the cultural ties were between the
Turkic and Persian-speaking populations. It is clear that
although the influence of the two peoples with a
common past has almost ceased in the lexicon of the
Oghuz people of Khorezm and Kazakhstan, it can be
shown that the influence of Tajik dialects on the Oghuz
people of Bukhara remains passive.
METHODOLOGY
ғора –
In the Persian-
Tajik language, the lexeme “g‘o‘r
oba” is a lexical unit that has been assimilated into the
Oguz dialects with phonetic changes, and in all Oguz
dialects it means the following meanings: 1.ripe, raw;
2. shingle, head [3: 34]. In the Oghuz of Khorezm and
Bukhara, it is used in reference to humans, animals, and
plants, and means something that has not reached the
standard, has not gained experience, or has not
reached adulthood: Ғора дɵвчə, ғора йıгıт such as. The
second meaning is used in the speech of the population
speaking all Uzbek dialects, together with the Gurlan,
Mangit, and Bukhara Oghuzs, to refer to a bunch of
grapes: Бıр ғора йүзүм [3: 34]; Бıр тавах ғора үзүм
гетıрдı
(BOD; Jondor) such as.
кəллəк –
this lexical unit has several meanings in Oghuz
dialects. 1. In XOD and BOD, it refers to the appearance
created when a tree branch is cut off: Түтлəрı кəллəк
əдıп çəпıṣ гəрəк, болмəсə йəмəнəм қарраптȉр (BOD;
Olot); 2. Obstacle, hindrance. This meaning is mainly
used in the speech of the residents of Urgench, Khiva,
Gurlan and Qoshkupir districts, and is not recorded in
the speech of the residents of BOD: Кəллəк урдȉӊ гəпкə
[3: 55]. There is also a variant of кəллəк // кəллəкı
among the Bukhara Oghuz, which means a tree that is
dug into the foundation of a house when building a
house: Симинт олмаға пулимиз йўқ, сейисхонаниң
текини каллакидан эдамиз (BOD; Karakol). Several
meanings of the word, which is polysemantic in the
Uzbek literary language, are noted, and its Persian
meaning of a small head is given. [4: 299]. Importantly,
meanings other than the first meaning explained in the
idiom are not used. It is noted that this word has two
meanings in the form of келлеки in the T
urkmen
language and its dialects. 1. A bridle made specifically
for putting on the head of a horse or donkey: Ата
келлеки салмақ. 2. It is made by putting the inside of
a pitted melon into a rind [5: 374].
ләвәнт –
In literary language, it is used in the style of
лаванд, expressing meanings such as lubber, butter
-
fingers, and wally. [4: 482]. Although it is used in Oghuz
dialects, it is considered a lexical unit that is becoming
passive. Especially in the Bukhara Oghuz, it has been
preserved in the speech of the elderly and is almost
never used in the speech of the younger generation.
This polysemantic unit is found in the Oghuz of
Khorezm 1. Lazy, dawdle; 2. Taciturn, lethargic [3: 64]
expresses meanings such as. It appears in the works of
Alisher Navo
i in the form of лаванд, and it 1. Idle; lazy,
slothful; idler. 2. A fool is used in meanings such as:
Havo andoq aylabdur oni lavand [6:33]
It is shown that this word has five meanings in the
Azerbaijani language. [7: 314]. The source notes that
the lexical unit actually belongs to the Greek language:
1. Self-willed; 2. Miserable; 3. Immoral; 4. Conflicting;
5. Beautiful, with meanings explained.
ләгән –
In literary language, this word refers to a dish
larger than a plate, intended for serving thick dishes. [4:
483], 1. The Oghuz dialects of Khorezm and Bukhara
have preserved the Persian meanings of dolly-tub and
dish: Бир йоңи ләгән олмасам ләгәнимизниң теки
дешилиптир (BOD; Jondor). 2. There are also portable
meanings such as “hanger
-
on” and “adulatory”: Пақат
ләгән бɵлəдı (KOD, Yangibozor). In Turkmen
understood, a ләгән used in the form of a basin and
intended for washing clothes [5: 414] It is noted that
the word ләгән has a polysemantic nature in the works
of Alisher Navoi. 1. Candlestick, a flat container for
lighting candles. It seems that the meaning being
interpreted has fallen out of use and become an archaic
word:
Шамъингға лаган бўлғоч афлок малойикдин,
Парвоналар урдилар тегрангда муқаррар чарх. [8:
202 ]
2. The poet's work also includes a bowl made of copper.
пɵстəк –
In the Uzbek literary language, a bed means a
bed made of fur-lined leather. This word has not been
mentioned anywhere in research studies devoted to
the Khorezm Oghuz. However, A. Allaberdiev, who
studied the lexicon of the Bukhara Oghuz, notes the
various polysemantic meanings of the word. But over
time, some meanings have fallen out of use and been
replaced by new words. During our research, it was
observed that the table is used in the form of peel,
although less frequently, in the speech of
representatives of the older generation. As we have
American Journal Of Philological Sciences
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American Journal Of Philological Sciences (ISSN
–
2771-2273)
learned, people who devoted their lives to livestock,
herding sheep in the desert, and spending their lives as
shepherds, tanned sheepskin and used it as table cloth
due to the desert clima
te: Нəнı пɵстəгə ɵрəп қой, пıṣıк
дегмəсıн (BO‘Sh; Olot). 2. The meaning of supra is also
mainly found in the speech of pastoralists: Пɵстəгı
гетıр, қайȉша хамȉр қаран (BOD; Qorako‘l). 3. A sheep
that is thrown on the ground when doing work outside
in the
yard or on the ground: Йɵрıнжə оржɔқ, йер
немкəнı, пɵстəгı тегıмə қойȉп оран (BOD; Jondor). 4.
Sheep or goat wool: Кəттə бɵлсə ҳəм пɵстəк, Сıрə
бɵлəлмəс дəстəк. (Proverb) (BOD; Olot). 5. A person
who speaks impulsively or without thinking: əтəӊ
дəмдəн пɵстəк дүшıрдı (BOD; Karakol). 6. A woolen
skin that is left at the entrance to a house: Уйə гıрıṣдə
пɵстəгə айағȉӊ лəйıнı йахṣȉлап əрт (BOD; Peshko‘). In
Turkmen dialects, it is used as a посдек, meaning a
leather mat at the head of a hearth for sitting on [5:
541]. It has also been noted that the lexical unit
adopted from the Persian-Tajik language is used in the
Kipchak dialects of Uzbek dialects in the form of пɔстəк
[9: 222]. In Uzbek dialects in Karakalpakstan 1. Dry skin;
2. Leather with cotton on it; 3. It means something like
a bed made of leather. [10: 147].
сəңсəр –
In the research work of A.Allaberdiev
dedicated to the BOD, it was noted as a polysemantic
word. This word is interpreted in literary language as a
type of stoning punishment. [4: 348]. In the speech of
the inhabitants of the BOD, it is used in the following
meanings. 1. A person who has hit their head on
something: Eйвɔнȉнȉң sеtıgı пест экан, келлам дегип,
сəңсəр бўлди (BOD; Olot). 2. A mole may become dizzy
or stagger when hit on th
e head: Ўғлиң гечини урип
саңсар адипти, сўйиш гарак, бўлмаса ҳором ўлади
(BOD; Karakol). 3. A person who is burdened with many
difficulties in life, tired of doing household chores or
doing mental calculations: Шу гун тевилини йопинчам
келлам саңсар бўлди
(BOD; Olot). It is noted that this
word is used in two meanings in the works of Alisher
Navoi: 1. A rocky place; 2. It is shown to represent the
meanings of burying a person upright up to the waist,
stoning him, and stoning him to death. [11: 545]. In
Azerbaijani, it is used in the Sanksar language and in the
past referred to the death penalty, which was carried
out by burying the culprit in the ground until he was
surrounded, surrounded from all sides, and stoning
him. [7: 551]. In Turkmen, it means mentally impaired,
insane, or idiot. [5: 582].
сəңçə//сıңçə//сеңçə (Persian sang –
stone)
–
In the
Uzbek literary language, the use of the lexeme denoting
the meanings of stone; scale stone [4: 348] is typical of
BOD which, with the word-forming suffix + cha (in
Uzbek language), forms a noun class and creates a
concept denoting a natural phenomenon. 1. The type
of rain that falls in winter, when the rain turns into
small pieces of ice and falls in the form of hail: Гежəсı
мıнəн дɔӊ ɔтȉнча сеңçə йағȉп чȉқдȉ
(BOD; Jondor). 2.
Freezing of bushes and branches of trees during heavy
rain: Қуйош чиқан сўң сеңçəлəр эрап вошлий (BOD,
Romitan). Although this word is not specifically
mentioned in the works of scholars who have studied
the Khorezm Oghuz dialects, it is recorded in the form
of sang (in Persian) in the meanings of ice fragments
and stones flowing on the surface of the river in spring.
[12: 168]. A. Ishayev, in his work on Uzbek dialects in
Karakalpakstan, notes its use in this sense [10: 151],
and the Dictionary of Uzbek Folk Dialects gives an
example of its use in this sense: Дарйа бу:зȉ гɵчıп аға,
саӊ гəлəдı, сəнıӊ бойȉӊ бойғȉнама дəӊ гəлəдı
(Hazorasp) [9: 233]. It is shown that it is an obsolete
word in the Turkmen language and that it is expressed
in the meanings of stone and portable. [5: 582]. In this
sense, it is explained that in Azerbaijani the word
"sank" appears in the form [7: 551]. In our classical
literature, in addition to the meaning of stone, the
word stone is also used in portable meanings such as
light nature. [11: 545]. It is clear that the polysemantic
form сəңçə is unique to BOD and does not occur in
other Uzbek dialects and languages belonging to the
Oghuz group.
сарпоṣ –
In the Uzbek literary language, a lid is a thing
that covers a pot or similar object. [4: 454]. The
polysemantic word is used in the Hazorasp dialect of
the BOD and Khorezm Oghuzs.. 1. Headwear:
Дешəрıйə чиқжақ, сарпоṣȉмȉ алıп бəр (KOD;
Hazorasp); 2. A towel or cloth that covers a dish:
Çəйнəгıӊ сарпоṣȉнȉ гıйдıр, çəй совɔп қалмасȉн (BOD;
Karakol); 3. A metal or wooden lid for a cauldron:
Қазана сарпоṣȉнȉ қой, çəӊ вɵлıйəтəн (BOD; Karakol).
Nafas oladi po‘sh
-
po‘sh,
Oshga yopilsa sarpo‘sh.
Taomga maza kirmas,
Bermasa qaynana
m go‘sh (t)
(From the song)
In the Karshi dialect, савпоṣ
- also means pot lid:
Қазɔннȉ
сарпоṣȉнȉ
қойȉп
кэмɔвдийме?
[14.
A.Shermatov; Qarshi, 189]. This multifaceted word is
also used in our classical literature, mainly in two
senses. 1. Lid, head covering; 2. Headscarf, veil (tapis)
[11: 550]. Also, although сарпўш is not found in
Turkmen dictionaries, it is cited as a polysemantic word
in Azerbaijani dictionaries. 1. headdress; 2. A piece
placed on top of a bag and either indicates a second
bag. [7: 557].
пушта –
In Persian, it expresses various meanings such
as garden, bale, hill, convexity, soil, wall, barrage and
American Journal Of Philological Sciences
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American Journal Of Philological Sciences (ISSN
–
2771-2273)
others. [4: 326]. Some meanings of words have been
adopted into the Uzbek literary language and its
dialects. Among the Oghuz dialects, the Bukhara Oghuz
have absorbed relatively more Persian-Tajik words and
grammatical forms in their speech. Let's look at this
with the example of the polysemantic word “pushta”.
1. Rows planted with melons and vegetables:
Пуштаниң ичинда бир орқа ўт олиб қўйдим,
моллара гетириб бер, ўғлим (BO‘Sh; Olot). 2. The back
of a shovel and similar tools: Қорими галтирма
лапатканиң пуштаси минан ангаң гўзина бир
душиран (BO‘Sh; Peshko‘). 3. Cemetery new
grav
estone, hill: Ҳəйıттəн үç гүн ıлдек ɵвлıйəдə
гɵрлəрıӊ пуштасıнı хаṣак чɔрдəн тəзəлıṣ герек (BO‘Sh;
Qorako‘l). In Khorezm Oghuz, the back of a shovel
means “marzani” [12: 54]. This word is also found in
other Uzbek dialects, including Fergana and Tashkent
d
ialects: əру:нı пуштəсı (Toshkent) [9: 223]. T. Nafasov
notes that in the Karshi dialects, each neighborhood
has a plot of land in the cemetery for burying the dead.
[13: 235]. In the Uzbek dialects of Karakalpakstan, пȉṣтə
//пуṣта is used in the form and
the word has two
meanings. 1. Back side of the shovel; 2. The land where
melon seeds are planted [10: 147]. In classical
literature, it represented meanings such as hill and
height. [11: 515]. In the Turkmen literary language, the
space between two furrow
s is called a пуṣда. [5: 550].
In Azerbaijani, a small hill, a pile of dirt and sand [7: 507]
such as.
RESULTS AND DISCUSSIONS
The study of words belonging to the Persian-Tajik
language allows not only the field of linguistics, but also
other fields to develop. This is because the fact that a
word acquires different meanings, how it was used in
what period and who used it in their works is the basis
for historical facts and chronicles. It is also an important
process to determine which regions are still using it
today. A lot of work has been done on this. The
recorded materials and completed questionnaires have
led to great discussions and subsequent results. It
should be said that the use or non-use of the words
with explanations above and others not only in the
past, but also in the present in the Uzbek literary
language has been studied and expressed in
dictionaries.
CONCLUSION
In conclusion, centuries of close neighborhood,
scientific, cultural and spiritual ties, trade, and living
under one sky since ancient times played an important
role in the formation of polysemantic words that were
absorbed into the Uzbek Oghuz lexicon from the
Persian-Tajik language. In this, bilingualism played a key
role in the emergence of close ties between the Uzbek
and Tajik people.
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