Volume 03 Issue 09-2023
197
International Journal of Advance Scientific Research
(ISSN
–
2750-1396)
VOLUME
03
ISSUE
09
Pages:
197-202
SJIF
I
MPACT
FACTOR
(2021:
5.478
)
(2022:
5.636
)
(2023:
6.741
)
OCLC
–
1368736135
A
BSTRACT
This scientific article will be devoted to the issues of nominative properties of astronyms. The principles,
tasks, peculiarities of naming in Turkic languages of the lexical unit denoting the name of celestial bodies
are considered. In onomastics, the difference between the terms astronim and cosmonym is explained.
K
EYWORDS
Astronim, constellations, planets, celestial bodies.
I
NTRODUCTION
Proverbial nouns are, by their nature, the
material of language that is stagnant in thought,
less variable, given to foreign languages without
translation. In this characteristic, the noble horse
will be the most reliable evidential tool for
scientific research, historically, lyrically and
orally.
In this respect, astronomical names are also a
very valuable material within linguocultural
studies of onomastic scope, as they make it
possible to determine the national characteristics
of onomastic nominations. Onomastics uses two
competing terms to designate astronomical
names: cosmonym (cosmonymics) and astronym
(astronymics).
In the dictionary of N.V.Podolskaya authorship
“Словар
русской
ономастической
терминологи”, one view of the names of the
Journal
Website:
http://sciencebring.co
m/index.php/ijasr
Copyright:
Original
content from this work
may be used under the
terms of the creative
commons
attributes
4.0 licence.
Research Article
NOMINATIVE PROPERTIES OF ASTRONYMS
Submission Date:
September 20, 2023,
Accepted Date:
September 25, 2023,
Published Date:
September 30, 2023
Crossref doi:
https://doi.org/10.37547/ijasr-03-09-33
Kurbanova Gavhar
Teacher Of The Department Of Uzbek Language And Literature Of The Termez State Pedagogical Institute,
Uzbekistan
Volume 03 Issue 09-2023
198
International Journal of Advance Scientific Research
(ISSN
–
2750-1396)
VOLUME
03
ISSUE
09
Pages:
197-202
SJIF
I
MPACT
FACTOR
(2021:
5.478
)
(2022:
5.636
)
(2023:
6.741
)
OCLC
–
1368736135
astronim is defined as the original name of a
particular celestial div, including stars, planets,
comets, asteroids (planetoids), and cosmonym as
the corresponding name of the space Zone[1].
These terms are found in different ways in
representatives of other Russian linguistics: V.A.
Nikonov prefers the term cosmonyms[2],
Yu.Karpenko, M.E.Ruth, on the other hand, calls
the astronyms[3,4]. The Russian linguist
Beryozkin also uses the term cosmonym for night
lighting[5].
V.D.Bondaletov expressed his attitude to the
terms cosmonim, cosmonimica astronim,
astronimica[6: 98], writing that this part of
onomasticity is carried out in the works of some
researchers with the terms astronimica,
cosmonimica in other studies. At the same time, it
is N to distinguish both terms from each
other.V.Comparing the data in the Podolskaya
dictionary, it states that the section that studies
the name of celestial bodies is named by two
names
–
the terms cosmonimica and
astronimica[6: 198].
Referring to the Explanatory Dictionary of the
Uzbek language, astro - (yun. astron-star) is the
first word in compound words to denote star and
Planetary affiliation[7: 111], and onim means
name according to a footnote in linguistic
dictionaries.
Similar definitions are encountered in other
dictionaries[9]. As you understand, it turns out
that the astronyms are the names of the stars and
planets.
In Uzbek linguistics, too, there are different
approaches and views on the interpretation of the
terms astronim and cosmonym: for example, the
linguistic scientist B.In his methodological
manual “issues of Uzbek
onomastics”, yolandev
takes the same look at cosmonyms and astronyms
and mainly emphasizes the explanation of the
term cosmonym[8: 23].
In the dictionary prepared by the E.Begmatov va
N.Uluqov the astronyms are recorded as a kind of
noble horse, which means objects of the Sky,
Objects
–
stars, planets, asteroids, comets, etc. [9:
18,19]. The term Astronimics was explained as
“the branch of onomastics that studies the names
of celestial bodies (astronomys)” [9: 41].
The authors also define the term cosmonym as a
noun for celestial objects from outer space (space,
galaxies, stars, planets, and natural objects on
their surface)[9: 41]. But even in some place in
this dictionary there is no explanation for the
term cosmonymica.
The research task of this article is the
onomasiological analysis of Uzbek astronomical
names.
Pronominal nouns are linguistic entities that
differ from each other according to their
nominative-functional characteristics, and at the
same time, they are related to each other and, in
turn, they are opposed to each other. Although the
Uzbek language is similar to word formation in
terms of the principle of formation of nouns, there
are some peculiarities in the formation of such
nouns. One of them is the formation of nouns with
nouns from nouns with nouns. This phenomenon
Volume 03 Issue 09-2023
199
International Journal of Advance Scientific Research
(ISSN
–
2750-1396)
VOLUME
03
ISSUE
09
Pages:
197-202
SJIF
I
MPACT
FACTOR
(2021:
5.478
)
(2022:
5.636
)
(2023:
6.741
)
OCLC
–
1368736135
should also be distinguished from appellative
nouns and nouns formed by conversion and
derivation from other word groups. In onomastic
studies, the lexical-semantic method of word
formation is called onomastic conversion [10:
22]. ”Onomastic conversion is the migration of
existing lexemes in a language to the task of the
noun with changes in the case without any
changes or sensations " [11: 115].
Classification of astronyms is a very difficult task,
since they are not homogeneous in terms of the
principles and methods of naming. We initially
intend to make an onomasiological classification
of its stars, but we are far from claiming that it is
final and primary. A number of stars on the star
map were analyzed for this classification.
One of them is the names associated with the
ancient Turkic mythology and formed as a result
of transonymization from mythonyms and
theonyms.
Behind each name are ancient legends that are
well known to the Turkic peoples.
Since ancient times, celestial bodies and stars
have been understood to be alive. The ancient
ancestors of the Turkic peoples lived by
consecrating the mythological nature of the
luminaries of the sky and relying on the help of
heavenly cults.
For example, the astral cults formed a system of
mythological ideas about this constellation, which
arose from imagining the “Yetagan” stars as
symbols of patron powers that first lived on the
ground and then ascended to the sky.
As a result of the improvement and diffusion of
the plot of
the archaic myths about the “Yetagan”
star, seven patron figures were created in the
folklore of the Turkic and Mongolian-Buryat
peoples. In the course of the artistic evolution of
the image of epic patrons, one of the most
important links of the plot of the archaic myth -
the motif of the connection of the mythical
characters with the star - was forgotten. As a
result, the image of the seven patrons, formed as
the characters of the cosmogonic myth, began to
be depicted in the form of unusual helpers who
make the problem of the epic hero easier.
Although the number of unusual helpers found in
fairy tales and epics is not exactly seven, the
traditional structure of seven characteristic of the
cosmogonic myth plot is preserved in the
interpretation of their artistic tasks during the
development of the epic plot. In general, celestial
bodies, named after the mythology of the peoples
of Central Asia, are composed on the basis of the
same naming feature as above. The names of Star
and constellations such as Bahrom (Mars), Nohid
(Venus), Tishtiria (Sirius), Shams (Sun), Temir
qoziq, Oltin ustun, Yetagan, Mehr, Tir, Yetti
og‘ayni, Opa
-singillar (Pleiades constellation),
Twins arose on the basis of such features. Various
legends have been created about the seven bright
stars that appear in the shape of a cup in the
northern hemisphere of the sky. Although more
than a hundred stars have actually been identified
in this star ball, which is called Yetti agayni(Seven
brothers), Yetti qaroqchi(Seven robbers),
Yetagan, Katta ayiq(Big bear), Chomich(Ladle) in
Uzbek and Dubbi akbar(Big bear) in Arabic, this
star has its own It is famous for its seven stars.
Volume 03 Issue 09-2023
200
International Journal of Advance Scientific Research
(ISSN
–
2750-1396)
VOLUME
03
ISSUE
09
Pages:
197-202
SJIF
I
MPACT
FACTOR
(2021:
5.478
)
(2022:
5.636
)
(2023:
6.741
)
OCLC
–
1368736135
The existence of a proverb in our people, “If you
know seven robbers, you will not go astray in
seven nights” shows how im
portant the
movement of the stars is in the life of the people.
As for the meaning of the word Yetagan, there are
different sources: Yetigen // Yetagan // Jetagan
// Yitigen variants are common, “
-
gen” to the
universal Turkic root “yete” meaning the number
“seven” “
-
gan” is formed by adding the plural
suffix[12:21]. Another study explains the addition
of the form “gan” to the “seven” bases reached,
“gan” being quoted in dictionaries in the form of
“kan” –
Khan, God[14: 167].
The depiction of stars as people who first lived on
the ground and then ascended to heaven and
became stars is one of the most important
features of the astral myths of the peoples of the
world[15: 26]. This can also be seen in Uzbek
folklore. There are also legends about a king in the
Kyzylkum Desert and his seven sons, the presence
of a daughter, the murder of a girl by enemies, the
cry of the guys from God turned them into
stars[15: 27].
In Uzbek myths and fairy tales, mythological
visions also occur of an iron pile, a golden pile, a
star known as a Polar Star.
In the celestial mythology of the Turkish people,
the star of the Iron Pile is imagined not only as the
sky, but also as the center of the whole universe.
Mahmud Kashgari, the great linguist of the 9th
century, comments on this a
s “Qozunuq
-
qoziq”.
That is why the Pole Star is called “Temir
qozunuq”. In our country it means “Temir
qoziq”(Iron pile). Because the sky revolves
around it. Yakuts liken the pole star to
“Ironwood”. It is said that when the Earth and
Heaven were created and gradually moving away
from each other, an iron tree grew on the ground.
The point where the tip of this tree touched is the
Iron Stake Star.
The reason why the star of the iron pile is fixed
relative to other celestial bodies, that is,
immobile, is that the North Star is located very
close to the Earth's axis of rotation. It therefore
appears to be a fixed point for the Observer's eyes
while standing on Earth within the time frame
resulting from the Earth rotating around its axis.
In fact, the star of the iron pile, like other celestial
bodies, stars and planets in the sky, moves in an
unprecedented space. In our literary language,
the name of the iron pile column is also used.
The etymology of the Milky Way constellation is
interesting. Galileo Galilei, through a telescopic
device, found that it is made up of countless stars
and that its color is similar to that of milk. In
general, the Milky Way Constellation was already
familiar to ancient scientists. For example, the
7th-century
Armenian
mathematician,
cosmographer and philosopher Anani Shirakatsi
in his writings notes that some authors of ancient
times called this constellation the Old Path Of The
Sun, others called it the veil of Persephone;
according to others, Hercules led along this path
to the herd of Gerion; Others claim that it is milk
spilled from the breast of Hera (Aramaz's wife).
The ancient Armenians follow the following
version: in winter, Vahan stole straw from
Barshaam, it was on this road that straw fell.
Christians also associate this constellation with
Volume 03 Issue 09-2023
201
International Journal of Advance Scientific Research
(ISSN
–
2750-1396)
VOLUME
03
ISSUE
09
Pages:
197-202
SJIF
I
MPACT
FACTOR
(2021:
5.478
)
(2022:
5.636
)
(2023:
6.741
)
OCLC
–
1368736135
religious ideas. There is a hypothesis that the
spirits of the Dead will ascend to Heaven along
this path or, conversely, return. In many Turkic
languages, the name of the Milky Way
constellation is associated with the bird: among
the Bashkirs
–
the Qoʻsh yoʻli(Bird road), in the
Kazakhs
–
Torna yule(Bird road), in the Kyrgyz
–
Qyr kazzary yule (Wild Bird path), in the Tatars
–
Kiek kaz yule (Wild Bird path), etc. The reason for
the so-
called “Bird road” is assumed to be the
entry and exit of birds in this way.
In Uzbek legends, however, the Milky Way is
described as a trace of a sydiric, chariot-spilled
salmon formed when the head of an imaginary
hero hits the sky[16: 35-41].
But the so-
called “Milky Way” in a large area is
known from sources.
Speaking about the names of the Milky Way, We
did not mention the word Galaxy at all. And this is
no coincidence.The name of the galaxy is derived
from the Greek word for “Milky Way” (“Milky
circle”), which has been used by astronomers for
centuries as a synonym for the name of the Milky
Way.
At the end of the article, it should be said that
although the celestial bodies are called differently
in different languages, meaningfully they go back
to the root of ancient similar legends.
R
EFERENCES
1.
Подольская
Н.В.
Словарь
русской
ономастической
терминологии.
М.:
Наука, 1988.
2.
Никонов В.А. Имя и общество. Москва.
1974.
3.
Карпенко Ю. Названия звездного неба. –
Москва: Наука, 1981.
4.
Рут М.Е. Образная номинация в русском
языке. Eкатеренбург. 1992.
5.
Берёзкин Ю.Е. Рождение звездного небо.
–
Санк Петербурк. 2017.
6.
Бондалетов В.Д. Русская ономастика. –
М.:
Просвещение, 1983.
7.
Ўзбек тилининг изоҳли луғати. 1
-
жилд.
Тошкент:
“Ўзбекистон
миллий
энциклопедияси”, 2006.
8.
8.Йўлдошев Б. Ўзбек ономастикаси
масалалари. –
Самарқанд. 2011.
9.
9.Бегматов
Э.,
Улуқов
Н.
Ўзбек
ономастикаси терминларининг изоҳли
луғати. –Наманган. 2006.
10.
Qilichev B. Onomastika. O‘quv qo‘llanma. –
Buxoro. 2023.
11.
Суперанская А.В. Общая теория имени
собственного. М.: 1973.
12.
Жўраев М. Ўзбек фолклорида астрал
мифлар типологияси // Ўзбек тили ва
адабиёти. –
Тошкент, 2021. –
№ 2.
13.
Радлов.В.В. Опыт словаря тюркских
наречий. Том.II. Ч. 1.
14.
Примов А. “Етти қароқчи ”
юлдуз
туркумининг номланиши // Адабиёт
кўзгуси. –
Тошкент, 2002. –
№ 7.
15.
Жўраев М. Ўзбек фолклорида астрал
мифлар типологияси // Ўзбек тили ва
адабиёти. –
Тошкент, 2021. –
№ 2.
16.
16 . Жўраев М. Сомон йўли ҳақидаги
ўзбек халқ афсоналарининг мифологик
Volume 03 Issue 09-2023
202
International Journal of Advance Scientific Research
(ISSN
–
2750-1396)
VOLUME
03
ISSUE
09
Pages:
197-202
SJIF
I
MPACT
FACTOR
(2021:
5.478
)
(2022:
5.636
)
(2023:
6.741
)
OCLC
–
1368736135
асослари // Ўзбек тили ва адабиёти. –
Тошкент, 1996. №1.
