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TYPE
Original Research
PAGE NO.
55-58
DOI
OPEN ACCESS
SUBMITED
24 March 2025
ACCEPTED
20 April 2025
PUBLISHED
22 May 2025
VOLUME
Vol.05 Issue 05 2025
COPYRIGHT
© 2025 Original content from this work may be used under the terms
of the creative commons attributes 4.0 License.
The Role of
Flora/Phytonym in Russian
Literature (Based on
Contemporary Teenage
Prose)
Chorshanbiev Ramozon Urolbek Ugli
Master's student, Department of Russian Language and Literature, Termez
State Pedagogical Institute, Uzbekistan
Nadezhda Nikolaevna Shabalina
Scientific supervisor, Termez State Pedagogical Institute, Uzbekistan
Abstract
: The article highlights the issue of representing
the phytonymic picture of the world in Russian on the
basis of proverbs and sayings. An attempt is made to
critically analyze paremia with a dendrocomponent as
the most frequent type of phytoonyms in the Russian
proverbial fundю
.
Keywords:
Lexical microsystem, paremia, phytonym,
linguistic analysis, phytonymic picture of the world.
Introduction:
Lexemes with object-material meaning,
including numerous names of the plant world, contain
information about a person's system of ideas about the
world, reflect the results of cognitive activity in its
development, forming the basis of the ethnos value
system (Fatkulina, p. 191). The vocabulary representing
the plant world as one of the lexical microsystems of the
language clearly demonstrates the features of the
conscious and purposeful activity of objectifying the
external world by man.
Despite numerous studies on the problems of the
functioning of proverbs and sayings in various folklore
discourses, interest in paremias as a subject of linguistic
analysis appeared only towards the end of the 20th
century, which inevitably led to a close study of
proverbs in both Russian and foreign linguistics. The
issues of paremiology were given great attention in the
works of T.G. Bochina, N. Barley, H. Walter, V.M.
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European International Journal of Philological Sciences
Mokienko, G.L. Permyakov, L.B. Savenkova, E.I.
Seliverstova, N.N. Semenenko and others. Paremias,
due to their compositional structure and stylistic
design, are symbolic unities of linguistic form and
moral and moral content. Moral norms expressed in
paremiological units within the same culture can
coincide and differ diametrically in their assessments
of reality. Research by A.M. Letova, L.G. Yusupova, T.R.
Pisarskaya, N.E. Yakimenko make a certain
contribution to the problem of studying the specificity
of phytoonyms functioning in phraseological, folklore
and paremiological pictures of the world.
As you know, the world of plants is an integral part of
the reality surrounding a person. According to
Komarova, “phytoonyms constitute one of the oldest
layers of vocabulary, actively participating in the
linguistic conceptualization of various phenomena (p.
29) An analysis of the scientific literature has shown
that a phytonym is a semantic community of names for
trees, herbs, shrubs, flowers, berries, vegetables and
other crops. The phytoonymic picture of the world is
included in the broader picture of the world according
to the formula “man and nature”. Some linguists
suggest another term for phytonymic vocabulary -
florem. So, Yu.N. Isaev writes: “Today th
ere is a need
to explain the new term“ florem ”as a set of words
related to various thematic subgroups and united by a
common semantic component“ flora ”[5, p. ten].
Phytoonyms (names of plants and their fruits) as an
object of linguistic study underlie many proverbs and
sayings. Plants have been present in the life of any
nation since ancient times and have always played an
important role in human life [1, p.408]. Plants, grass,
trees, as constituting elements of the phytoonymic
space, according to the legends of the ancient Slavs,
possessed supernatural powers, both healing and
destructive. So, birch, oak, spruce, apple, pear, cherry
were considered symbols of a good beginning;
viburnum, mountain ash, aspen - symbols of
misfortune. The forest is a place of secrets and
dangers, initiations and trials, but at the same time it is
a symbol of refuge. According to the mythological
ideas of the Slavic peoples, the forest is a
transcendental world, the kingdom of the dead. Hence
the strong curse of the Slavs "Go to the forest!" - this is
a wish for death. In Russian paremiology there are
many proverbs and sayings, which include the
nominative components "forest": The further into the
forest, the more firewood; A forest in a forest, like a
ruble for a ruble, does not cry; There would be a forest,
and an ax would be a detective; My arc grows in the
forest, the reins are on a lamb; And the yard, and the
thief, and the forest, and the devil; Not that it was
cracking in the forest, that the wolves were not
walking; What it clicks in the forest will respond.
Such a frequent use of the phytonym “forest” can be
explained by the fact that most of the flat territory of
Russia is occupied by deciduous, coniferous and mixed
forests. The tree component has high recurrence in
Russian. This is explained by the fact that the tree is one
of the main elements of the traditional picture of the
world. The roots of the deification of trees lie in myths,
the remains of which continue to live, embodied in
phraseological units and proverbs. The tree in Slavic
mythology and culture occupies one of the leading
places. S.A. Yesenin in "The Keys of Mary" brilliantly
noticed the meaning of the Russians' ideas about the
tree of life: "Everything from the Tree is the religion of
our people's thought ... The fact that music and the epic
were born together through the sign of the tree makes
us think of this as not a random fact of a mythical
statement, but how about a strict measured
representation of our distant ancestors
”[2, p.19]. VI
Dahl's diction
ary “Proverbs of the Russian people” [3,
p.399] contains a large number of paremias, the
phytonymic component of which is verbalized by the
lexeme “tree”: A tree lives with water, protects wood
and water; Where the tree was leaning, there it fell;
Where the tree is cut down, there it falls; Do not fatten
a lean horse, do not grow a dry-topped tree; Cut (fell)
the tree by yourself. Do not chop wood on your own.
Almost all proverbs with phytoonyms are directly
related to humans. Consequently, most of the paremias
we have selected are anthropocentric. In these
proverbs, special attention is paid to the external,
individual, moral, physical, emotional, psychological and
mental characteristics of a person, his social status,
value system, activities and behavioral characteristics.
From a semantic point of view, most of the paremias
with the dendronymic components "forest" and "tree"
describe a person's character, his external and physical
data, comparing a person with a tree: The tree is
supported by its roots, and the person - by friends; As
the tree is, so is the wedge, as is the daddy, so is the son;
Rot the tree while it bends, teach the child while it
obeys. The tree among the Slavs is the motive of
familiarizing with the world of their ancestors, which is
due to natural factors, and folklore and ritual traditions,
and the centuries-old agricultural way of life, and
mythical ideas and the world tree, which embraces the
earth with its roots and holds the sky with its branches.
Oak is the most revered tree in Russian traditional
culture, symbolizing strength, fortress: You cannot fall
down with one blow of an oak; Hold on to the oak, the
oak is deep in the ground; The old oak will not break
soon. Among the Slavs, the oak ranks first among the
trees, it correlates with the upper world, is
characterized by a positive connotation. In cult practice,
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European International Journal of Philological Sciences
it was the oak that performed a number of sacred
functions, and in folklore it figured as the World Tree.
Apparently, therefore, in the first place among the
phytoonyms found in the paremias is the "oak": The
deer butted with the oak, but broke the horn; On the
oak, not mine, but in my fist; Our chance did not come
off the oak; Foolish that with an oak; You cannot cut
down an oak without blowing off your lips; If it were
not hop, not frost, it would have overgrown the oak;
Lemons do not grow on oak. Birch is one of the trees
most revered by the Slavs. In wedding and lyrical songs,
birch is the most popular symbol of a girl. In ritual
sentences during matchmaking, birch and oak acted as
symbols of the bride and groom: You have a birch, and
we have an oak. Here are some examples of proverbs
with the "birch" component: I do not praise you, birch,
I don’t praise you; Where there is an oak forest, there
is a birch forest; Birch is not a threat: where it stands,
there it makes noise; Spruce, bereznik - why not
firewood, bread and cabbage - why not food. Linden is
a tree revered in all Slavic traditions as a holy tree.
Among the Eastern and Western Slavs, the linden was
considered the tree of the Mother of God: they said
that the Mother of God was resting on it, descending
from heaven to earth. It was widely believed that
lightning did not strike a linden tree, so they planted it
near houses and were not afraid to hide under it during
a thunderstorm. The lexeme "linden" is widely
represented in the paremiological fund of the Russian
language both in direct and figurative meaning,
however, it is not accompanied by a positive
connotation: Bars are fake, and men are oak; Peeled
off like sticky, robbed like raspberries; It was sticky, it
became a lutoshka. The traditional female symbol
(wife, mother), characterized by a positive
connotation, in Russian culture is the apple tree. The
proverbial and proverbial fund of the Russian language
is represented by the following paremias with the
component "apple tree": There is a pillar on seven
gates: on the octagonal gate of apple trees, on an apple
tree there is a flower all over the world (Easter); Eat
carrots too if there is no apple. Apples do not grow on
a pine; A healthy apple does not fall from a branch; Not
every apple is sweet. Spruce in traditional Russian
culture is a tree used in funeral and memorial rituals,
as well as a ceremonial tree. For the symbolism of
spruce, its natural properties are essential as
evergreen, fragrant, prickly, "feminine": Beautiful, like
a Christmas tree - prickly, like a needle and a barren
tree: Don't look for an apple on the tree. There are
widespread beliefs related to the prohibition to plant
and generally have a spruce near the house, which
supposedly "survives" from the house of men. The ban
on planting spruce near the house can be explained by
the fact that spruce belongs to barren trees, hence the
fears that “nothing will be done in the house”. They
especially avoided keeping the spruce near the houses
of the newlyweds, so that they would not remain
childless: Do not grow an apple on the tree.
In traditional Russian folk ideas, aspen is a cursed tree.
Among the Eastern Slavs, there is a widespread belief
that Judas hanged himself on the aspen, which is why
the leaves of the aspen tremble. Hence the negative
connotation of the proverbs with the "aspen"
component: Aspen does not give birth to an apple; On
the aspen b you; May you go to the aspen!; Used to get
along with you on the aspen. It was forbidden to plant
aspen near houses (in order to avoid misfortunes and
diseases), they did not use it in construction, they did
not heat the stove with it, they avoided sitting in the
shade of a tree, they did not bring aspen branches into
the house. In places where aspen grows, according to
legends, devils curl, it is not safe to walk there.
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