American Journal Of Social Sciences And Humanity Research
21
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VOLUME
Vol.05 Issue07 2025
PAGE NO.
21-23
10.37547/ajsshr/Volume05Issue07-06
24
Linguistic Characteristics of Oronym In Folk Epistles
Ziyatova Latofat Qiyomidinova
Teacher at Karshi International University, Uzbekistan
Received:
15 May 2025;
Accepted:
11 June 2025;
Published:
13 July 2025
Abstract:
This article presents observations on the analysis, classification, and linguistic foundations of onomastic
units in folk literature, as well as field research and sources.
Keywords:
Epic, historical work, oronym, hill, mountain.
Introduction:
“Several studies have been carried out i
n
world and Uzbek linguistics on the study of works of art
and folklore. In particular, in world linguistics, namely
in Russian linguistics, on the study of onomastic units in
the structure of literary texts and folklore works, such
studies as G.Y. Syzranova's "Poetic onomastics", "Study
of the literary text in the onomastic space", V.A.
Nikonov's "Name and Society", G.A. Khaburgaev's
"Tales of Bygone Years" ethnonyms have been carried
out, while in the studies of S.I. Zinin, N.I. Zubov, Y.A.
Karpenko, V.I. Suprun, L.V. Shulunova, T.D. Suslova, O.I.
Fonyakova, G.A. Khaburgaev, A.A. Novichkov, V.V.
Anisimov, various types of onomastic units have been
analyzed” [1.27]. In this article, we analyzed one of the
onomastic units, oronyms.
Although the term oronym originally lexically means
"mountain name", its range of meaning is much wider.
Along with the proper names of mountains, mountain
ranges, ridges, passes, hills, heights, rocks, peaks,
stones, hills and other positive orographic objects
located in the highlands, it would be appropriate to
include in oronyms the names of negative relief forms,
including gorges and their various forms, ravines and
their various forms, which are closely related to these
objects in some way [2.19].
Many studies have been conducted on oronyms as part
of the field of toponymy. However, oronyms in works
of art or folklore have not been analyzed separately.
Some studies on oronyms include an analysis of
oronyms in written texts. For example, O. Begimov's
study focused on the oronyms in the historical works of
"Avesta", "Devonu Lugatit-Turk" by Mahmud Kashgari,
"Boburnoma" by Zahridin Muhammad Babur,
"Samaria" by Abu Tahirkhoj ibn Abu Sa'idkhoj, Abu
Rayhan Beruni, Yakut al-Hamawi, Sharafiddin Ali Yazdi,
Hafizi Abru, Hafiz Tanish al-Bukhari, Mahmud ibn Wali,
and others [3].
In this article, we would like to make observations
about oronyms in folk epics. We know that onomastic
units are numerous in folk epics, and oronyms are
mentioned in almost all epics. Oronyms specific to the
text of epics can be grouped as follows: 1. Mountain
names. 2. Cave names. 3. Hill names. 4. Hill and
mountain names 5. Plain names, etc.
Mountain names are often found in epics as oronymic
units. For example, in the epic "Go’rog’lining tug’ilishi"
it is Kohi Qof, Asqar tog’; in the epic "Kuntug’mish" it is
Mug’ol Mountain; in the epic "Rustamxon" it is Olatog’,
Hukumu tog’i; in the epic "Alpomish" it is Zil tog’i,
Boboxon tog’i; Anbartog’, Asqartog’, Boboxon tog’,
Boysun tovi, Bolqon, etc. The epics describe events
related to the names of these mountains.
The word anbar in the name Anbartog is an Arabic word
meaning “fragrant, pleasant, fragrant, musky; shield,
hedge, barrier.” In our opinion, the lexical basis of the
name “shield, hedge, barrier” is the meaning of the
name Anbartog. The name has the meaning of “shield
mountain” [4]
In the epic poem "Alpomish" it is described how
Bobotog' placed obstacles in front of the riders during
a big race. The name Bobokhon appears in the epic
variants as Bobo tog' and Bobotov. From the analysis it
is understood that Boboxon // Bobotog' was created on
the basis of a real name. In the composition of Bobotov,
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American Journal Of Social Sciences And Humanity Research (ISSN: 2771-2141)
tov is a variant of the word tog' in the Qipchoq dialects,
that is, it underwent a phonetic change, replacing the
sound g' with the sound v.
One of the lexemes that exhibits a unique character in
the composition of oronyms is askar. The name
Askartog is often found in Uzbek folk epics such as
"Malikayi ayyor", "Oysuluv", "Orzigul", "Alpomish",
"Balagardon", "Murodxon". This name does not have a
historical place. It generally expresses the concept of
"high mountain". In the Uzbek language, the word
askar is not used as an appellative. It occurs only as the
name of a person Askar. The word askar has been
preserved in some Uzbek dialects in a certain form. For
example, in the speech of the inhabitants of
Yangikurgan of Namangan region and Yangiyul districts
of Kyrgyzstan, it is used as a combination of tag asqasi
(high point of a mountain, high place, mountain peak)
[5.18].
The word ola, which is the first component in the
oronyms of Alatog (the general name of the Kitab,
Shahrisabz, Yakkabog, Dehqanabad parts of the Hisar
ranges), is also related to the Mongolian language by its
origin. It has nothing to do with the color ola (a mixture
of white and black and other colors) used in the
modern Uzbek language. This word is related to the
modern Uzbek word ulug (large, immense, great). Its
phonetic development stage can be shown as follows:
ulug>ulu>uli> ala~ola. This word, which usually means
volume, in oronymy expressed the height, elevation of
an orographic object, from which the concepts of
“height, mountain” also originated. Ola, ala are one of
the most ancient words characteristic of the Turkic-
Mongolian languages. This word has the meanings
aula~ola ~ ula -
“mountain, height” in the Mongolian
language [6.270].
The word koh in the word Koh belongs to the Western
Iranian languages by origin and has the meaning of
"mountain" in the Persian-Tajik language. According to
A.Z. Rosenfeld, the Persian-Tajik word "koh"
(mountain) was formed as a result of the
monophthongization of the Old Persian word "kaufa"
[7.54]. Kohi Qaf is the name of a mythical mountain
with a mystical meaning, described in Uzbek folk tales,
epics, myths and legends. One of the legends says that
when Allah created the earth and placed it on the sea,
the Earth was also shaking under the influence of the
waves of water. Then Allah created Mount Kohi Qaf,
turned the Earth around and stuck it on the ground.
Behind Mount Qaf, another land was created. Allah
gave this land as a place for angels. They were so
numerous that there was not even a space between
them, not even the size of a needle. In the “Dictionary
of Navoi’s Works” this concept is also
explained as “The
name of a mythical mountain that was thought to
surround the entire earth (the legendary Anko bird is
also said to be on this mountain).” In the Uzbek epic,
the fairy Kohi Qof, the giant, the anqo, the place of the
Semurgs, the beloved of Goroglu Yunus, and the fairies
Misqal are originally from Kohi Qoflik.
Cave names
: Ajinag‘or, Kashal g‘or.
Hill names
: Qorovultepa, Qulunto‘ba, Mayin to‘ba,
Murodtepa, Ovloq to‘ba, Tilovtepa, Halgunchak tepa,
Barchin tepa.
The composition of the word guard tower is: qorovul +
tepa.. Historically and etymologically, the word guard,
belonging to the ancient Turkic language, means
“guard, observer; protector”. On the outskirts of cities,
large and ancient settlements and markets, on major
trade routes, caravan routes, hand-made earthen
mounds and guard towers were called guard towers to
warn of danger and external enemies, and to maintain
internal relations within the state.
The name Murodtepa is also found in the variants
Murod tog and Murodbakhsh tog. In the Fazil poet
version of the epic poem "Alpomish", this hill is also the
place where Alpomish and Karajon became friends.
However, in the Surkhandarya-Kashkadarya version, it
is a place that helps those who have not achieved their
dreams and goals to achieve their goals and give them
what they want.
Avloq to’ba The word avlok is used in the Uzbek
language in the following meanings: A place full of birds
and animals for hunting. Far from the center, a remote
place, a deserted place. A low, desolate place, a place
devoid of people; deserted. In our opinion, the lexical
basis for the name avlok toba is the meaning of the
word “far from the center, a remote place, a deserted
place”.
The analysis shows that the metaphors in the epic are
a linguistic treasure and mirror that expresses the
connection between man and nature, humanity's
attitude towards nature, especially its creativity in
mastering and transforming it.
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