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REFLECTION OF THE WORD “PRIDE” IN ENGLISH AND UZBEK
PROVERBS
Jurayeva Manzura Yunusaliyevna
Teacher at National University of Uzbekistan
https://doi.org/10.5281/zenodo.15407776
Annotation:
This thesis provides a linguistic and paremiological analysis of
the English word "pride." It begins by tracing the word's etymology to Anglo-
Saxon and French roots, suggesting initial meanings related to valor and nobility.
The core of the article examines the representation of "pride" within
English and Uzbek proverbs, drawing on several major collections. It highlights
the relative scarcity of proverbs featuring this lexeme. The article concludes by
noting that even in collections with more examples, the proverbs often focus on
the negative social consequences and characteristics of proud individuals,
reinforcing a predominantly cautionary and critical cultural perspective on
pride within English and Uzbek paremiology.
Key words:
emotion, pride, self-esteem, arrogance, paremias, paremiology,
proverbial statement, g`urur, obro`, manmanlik
The English word pride comes from the Anglo-Saxon pryte, prut, which
means “proud, valiant, notable” and it also has French roots meaning “noble in
origin”, “noble”
1
. In the 18th-century Johnson’ Dictionary (1836), the first
edition dating back to the second half of the 18th century; no significance close
to the etymology of the pride lexeme is not given. On the contrary, the dictionary
entry clarifies the noun pride as “inordinate self-esteem”, as well as
“haughtiness, insolent arrogance”. The meaning of the verb “to pride” is
illustrated in the following way: “to rate himself high”
2
. In modern English
dictionaries several meanings of the word pride are usually indicated:
1) feeling of satisfaction arising from what one has done, or from persons,
things, etc one is concerned with: look with pride at one's garden
3
; the trait of
being spurred on by a dislike of falling below your standards ;
2) self-respect; knowledge of one's worth and character: He has no pride.
His pride prevents him from doing anything dishonourable. Don't say anything
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that may wound his pride ; a feeling of self-respect and personal worth
4
;self-
esteem, dignity;
5
3) object of pride: a girl who is her mother's pride and joy
4) too high an opinion of oneself, one's position, possessions, etc;
arrogance: the sin of pride ; filling of importance (disapproving) .
5) the prime, flower, of: in the pride of one's youth
Main part:
In the “Dictionary of common English Proverbs” of 326 articles
can be identified only one proverb with the lexeme pride: Pride goes before a
fall
6
. In L. Vasilyeva's collection Brevity is the soul of wit 1410 English Proverbs,
sayings and winged expressions are presented, of which only two examples are
related to the word of “pride”: Pride that dines on vanity sups on contempt and
the mentioned proverb “Pride goes before a fall”
7
. In the Oxford Dictionary of
Proverbs of more than 1100 English Proverbs, only 7 examples can be attributed
to this:
1) Pride goes before destruction (Pride goes before a fall);
2) Pride feels no pain;
3) Pride goes before and shame follows after;
4) The highest tree has the greatest fall;
5) Where MacGregor sits is the head of the table;
6)Up like a rocket, down like a stick;
7)Set a beggar on horseback and he’ll ride to the Devil.
Let us dwell on their brief interpretation. The proverb “Pride goes before a
fall” is a version of the biblical adage “Pride goes before destruction, and haughty
spirit before a fall”
8
. From the point of view of Christian ethics, “pride” is the
first of mortal sins and is certainly condemned. Perception of pride, as behavior
inevitably leading to defeat, fall. Proverbs 1), 3), 4) and 6) according to our
systematization, can be considered close in value. The rest is proverbial
statements to combine in any semantic group, as they are explicated different
meanings. The semantics of the proverb Pride feels no pain is revealed in the
following examples: Pride finds no cold. Spoken to Beaus (flops) with their open
Breasts, and Ladies with their extravagant Hoops (hoped skirts); It was hard
upon the old boy, who was not at all adapted for the sport, but pride feels no
.
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pain, and he went at it like a man
9
. Vanity, the desire to look better in the eyes
of others helps a person to overcome adversity and difficulties to achieve this
goal. The first written mention of this proverb dates back to 1614 [Ibidem].
In R. Ferguson's dictionary 28 Proverbs about pride are presented . The
greatest semantic group consists of Proverbs that characterize the proud. But
these English Proverbs do not give a phenotypic characteristic of a proud
person, but point to the relationship of a proud person with society, for example:
Pride had rather go out of the way than go behind; Pride with pride will not
abide; Pride often wears the cloak of humility; There are those who despair
pride with a greater pride; It is good beating not complain; Bastard brood is
always proud; Likeness begets love, yet proud men hate one another; I proud
and thou proud, who shall bear the ashes out?;Pride and grace dwelt never in
one place.
Several examples the author brings together in the group “Pride and
Poverty”: Pride and poverty are ill met, yet often seen together; Charity and
pride do both feed the poor; Pride may lurk under a threadbare coat; A proud
mind and a beggar's purse agree not together. A number of English Proverbs
speak of the consequences of pride and the dangers that await the proud, such
as: Pride increases our enemies, but puts our friends to flight; Pride, joined with
many virtues, chokes them all; When pride rides, shame lacqueys; Pride is the
sworn enemy to content; Pride will sleep in pride's face. In the proverb Pride is
a flower that grows in the devil's garden pride is associated with the devil's
manifestation and representation of this quality of man as sinful.
The analysis of syntactic structures of paremias showed that, the English
language, reflecting the emotional word of “pride”, is not so categorical in the
expression of instructions and edification about how to behave. Proverbs,
objectifying the word of “pride”, state a fact or event, talk about its regularity
and generality.
Proverbs are windows into the soul of a culture. In Uzbekistan, where oral
tradition remains a cornerstone of national identity, proverbs carry the distilled
wisdom of generations. Among the many themes reflected in Uzbek proverbs,
pride—both as a virtue and a vice—occupies a significant place. These proverbs
not only offer insight into the values of Uzbek society but also serve as tools for
moral instruction and social cohesion. In Uzbek culture, pride is seen as a
double-edged concept. On one hand, it is associated with dignity, honor, and self-
respect. On the other hand, it can slide into arrogance, vanity, and harmful
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egoism. This duality is clearly illustrated in the language of proverbs, where
pride is both encouraged and warned against depending on its expression and
context.
Positive pride is often linked to one’s family, heritage, and personal
integrity. Proverbs such as “O‘z g’ururing – o‘zligingdir” (“Your pride is your
identity”) highlight the importance of maintaining one's dignity and self-worth.
These expressions promote the idea that pride is essential for preserving one's
moral compass and reputation in society. In rural and urban communities alike,
such proverbs are used by elders to teach the younger generation about
standing tall without looking down on others.
Conversely, Uzbek proverbs are equally rich in cautionary messages about
excessive pride. “G‘urur keltiradi qulashni” (“Pride brings downfall”) is a
frequently cited warning about the consequences of arrogance. It reflects a
widely held belief that overconfidence or boastful behavior leads to humiliation
or failure. In a collectivist culture where humility and cooperation are highly
valued, arrogance is seen as a threat to social harmony. Proverbs function here
as subtle social correctives, guiding individuals to recognize the boundaries of
acceptable pride.Interestingly, many Uzbek proverbs draw on metaphors from
nature and everyday life to convey these lessons. For instance, “To‘kin daraxt
bosh egadi” (“A fruitful tree bends low”) implies that truly accomplished people
remain humble, much like a tree that bows under the weight of its fruit. In
contrast, an empty tree stands tall—visibly proud, but lacking substance. These
proverbs encapsulate the ideal of modesty as a hallmark of genuine strength and
character.
The continued relevance of these proverbs in modern Uzbek society,
especially in family, educational, and even political settings, shows how pride
remains a central concern in shaping behavior and identity. As modernization
and globalization challenge traditional values, proverbs remain a stable source
of moral guidance. They are passed on in conversations, songs, literature, and
media, preserving cultural identity while adapting to changing times.
In conclusion, Uzbek and English proverbs related to pride reveal a nuanced
cultural understanding that balances personal dignity with communal harmony.
They praise honorable pride while cautioning against the dangers of vanity. As
verbal art forms rooted in everyday wisdom, these proverbs continue to shape
attitudes, resolve conflicts, and transmit values across generations. They remind
us that pride, when grounded in humility and respect, is not only acceptable but
essential to a life of integrity.
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The list of used literature:
1.
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2.
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4.
Gerber E. R. Rage and obligation: Samoan emotions in conflict, in White
and Kirkpatrick-New York.1985, pp. 121-67.
5.
Jacoby M. Shame and the Origins of Self-Esteem. – Routledge, 1996. – 131
p.
6.
Leavitt J Meaning and feeling in the anthropology of emotions//American
Ethnologist,23(3)-New York,1996,p 524.
7.
Mandler G.Mind and Emotion- New York: John Wiley and Sons, 1975
8.
Mandler, G.Foreword, in Russell and Fernandez-Dols 1997-New
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9.
Marks J, Roger T. Ames, and Robert Solomon Emotions in Asian Thought: A
dialogue in comparative philosophy-New York,1995 ,p 3
10.
Plutchik, Robert The Psychology and Biology of Emotion-New York.1994,p
87.
11.
Rosaldo M.Z. Toward an anthropology of self and feeling.//In Culture
Theory: essays on mind, self, and emotion.- Cambridge, 1984, p. 143
12.
Russell J. A., and Jose Miguel F. What does a facial expression mean? 1997,
p19
13.
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