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THE REFLECTION OF NUMBERS IN PAREMIOLOGY
Samandarova Gulnoz Yarashovna,
Bukhara State University,
Associate Professor of the Department of Uzbek Linguistics and Journalism,
Doctor of Philosophy in Philological Sciences (PhD)
g.y.samandarova@buxdu.uz
ORCID: 0000-0002-8251-3891
Annotation:
This article examines the semantic, cognitive, and cultural dimensions of numbers
in Uzbek proverbs from a paremiological perspective. It highlights how numerical components
in proverbs serve not only as quantitative indicators but also as symbolic, axiological, and
cognitive-cultural markers that reflect the worldview, social experience, and linguistic traditions
of the Uzbek people. Drawing upon the works of key Uzbek linguists, as well as modern
cognitive theories such as conceptual metaphor theory, the study advocates for a deeper,
interdisciplinary analysis of numerical proverbs. The research underscores the significance of
numbers as structurally conservative yet semantically dynamic units within the Uzbek
paremiological system.
Keywords:
uzbek proverbs, paremiology, numerical components, cognitive linguistics,
symbolism, axiology, linguocultural models, semantic structures, conceptual metaphor,
collective cognition.
Proverbs, as synthesized expressions of folk wisdom, represent an ancient and rich layer of
humanity’s cultural heritage. They serve as linguistic units that reflect the interconnection
between language and thought, society and history, spirituality and values—making them the
main object of study in paremiology. Particularly, proverbs with numerical components stand out
as important tools for expressing systems of cognition, moral standards, and worldviews of a
people. Numbers have been universal units since the earliest stages of human thought,
representing concepts such as order, quantity, structure, and sequence.
Proverbs are concise and artistic reflections of a people’s life experience, moral norms, and
cultural worldview. In linguistics, they are not only studied as stylistic and semantic units but
also as valuable sources within the contexts of cultural studies, ethnolinguistics, and cognitive
sciences. Specifically, numerical proverbs summarize a community’s conceptualizations of
quantity, order, symbolism, and axiological perspectives. While numbers have long been key
elements of human cognition, their expressive features, semantic loads, and functional roles in
folklore are now being analyzed using modern linguistic-paradigmatic approaches.
Paremiology is an independent scientific field that studies short, generalized, often rhythmic
expressions such as proverbs, sayings, and aphorisms. The term originates from the Greek word
paroimia, meaning "proverb," and was initially explored in classical literary rhetoric before
gaining traction in philological and linguistic circles.
Today, paremiology is an interdisciplinary field closely associated with linguistics, folklore
studies, ethnolinguistics, psycholinguistics, linguoculturology, and sociology. In the study of
proverbs, attention is given to their semantic models, structural components, functional-
pragmatic criteria, and their place in the cultural semiosphere.
From this perspective, the numerical component in proverbs represents a key object of
paremiological analysis, enabling the identification of general cognitive patterns, the
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interpretation of symbols, and the examination of semantic structures. Numbers often carry not
only quantitative meanings but also symbolic, evaluative, and archetypal connotations that
enhance the expressiveness and generalizing power of proverbs.
As a subfield of linguistics, paremiology focuses on fixed, figurative, and rhythmically
structured oral expressions. Formally established in Western European scholarship during the
19th century, it now intersects with stylistics, semantics, phraseology, semiotics,
linguoculturology, and discourse analysis.
Paremiological units are distinguished by their ability to convey compact yet semantically rich
information about worldview, values, social relations, and ethical norms. In this regard, proverbs
are universal units and reflect national models of thinking. As linguist D. Dobrovolskaya notes,
proverbs act as a "cognitive-symbolic system transmitting stable cultural content through
informational codes."
G.L. Permyakov wrote that in most cases, numbers in proverbs carry generalizing and evaluative
(axiological) meanings, which make them symbolic. This view supports the idea that numbers in
proverbs are not just quantitative indicators but also carry deep semantic-theoretical significance.
In Uzbek linguistics, paremiological research flourished in the second half of the 20th century,
focusing on genre and thematic features, structural composition, artistic imagery, and rhythmic-
phonetic aspects of oral folklore. Researchers such as H. Hayitboyev, T. Ne’matov, M.
Mullajonov, and H. Jo‘rayev contributed significantly to the field. However, numerical proverbs
have seldom been the central subject of specialized studies.
Among notable works in this area is M. Mullajonov’s research on the structural characteristics of
Uzbek proverbs, with specific attention to the placement of numbers, rhythmic-phonetic balance,
and generalizing function. H. Hayitboyev examined proverbs as functional-syntactic units,
highlighting grammatical structures, thematic levels, and speech functions.
Thus, there is a growing need for a comprehensive approach to analyzing the semantic, cultural-
linguistic, and statistical aspects of numerical components in Uzbek proverbs. Such research not
only elucidates the relationship between language and culture but also reveals the cognitive-
mathematical foundations of folk thinking.
Studying proverbs in paremiology aids in uncovering not only their semantic structures but also
the national thought patterns embedded within them. Numerical components serve as integral
parts of these logical-cultural models, conveying symbolic and axiological meanings. Modern
paremiology treats proverbs as multi-layered phenomena, analyzing their semantic codes,
discourse roles, contextual uses, symbolic structures, and linguocultural features. They are
viewed not only as stylistic expressions but also as cognitive and cultural texts, requiring
interdisciplinary linguistic analysis.
From this standpoint, numerical proverbs should constitute a distinct subfield of paremiological
research. Historically, numbers have functioned not just as quantitative or ordinal markers but
also as symbolic, cognitive, and cultural instruments. Proverbs like “Uch og‘a inoq bo‘lsa, to‘yga
yaraydi” (If three brothers are united, they can host a feast), “Qirq yil qaroqchi bo‘lgan bo‘lsa
ham, bir kun qasosi olinadi” (Even if one was a bandit for forty years, revenge will come one
day), and “O‘n barmoq baravar emas” (Ten fingers are not equal) reflect the linguistic modeling
of folk logic and mentality.
In Uzbek paremiology, numerical components represent ancient layers of folk cognition. They
go beyond expressing quantity, embedding societal experience, aesthetic perception, ethical
evaluation, and worldview into linguistic forms. These numerical elements serve as semantic
centers, structural anchors, and aphoristic enhancers in proverbs. Linguist H. Hayitboyev
described such structures as “conservative structural units” with inherent aesthetic and symbolic
power.
Numbers in Uzbek proverbs often represent cultural values, sacred symbols, and generalized
imagery. Frequent appearances of “yetmish” (seventy) and “qirq” (forty) reflect their Islamic and
folkloric symbolic associations. Philologist A. Mahmudov noted that numbers in folklore are
often ritual symbols, elevated to a level of symbolic sanctity in folk thought. For instance, the
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phrase “Qirq kecha to‘y bo‘ldi” (The wedding lasted forty nights) does not literally express
duration but conveys the grandeur of a ceremonial event.
Moreover, numerical proverbs in Uzbek linguistics often express contrast, difference, and
normative assessment. Phrases like “Ikki tovuq bir tuxum” (Two hens, one egg) and “Bir boshli
boydan, ikki boshli kambag‘al afzal” (Better a poor man with two heads than a rich man with
one) use numbers to express social observations and anthropological evaluations. This indicates
the need to study numerical semantics not only as symbolism but also as evaluative and
pragmatic tools.
Research reveals that the use of numbers in proverbs reflects not just phrase-level meanings but
also linguistic expressions of collective memory, social experience, and gnoseological models.
Therefore, in Uzbek paremiology, numbers are active semantic units and carriers of cognitive-
cultural features. Their study within modern linguistic paradigms—especially cognitive
linguistics, semiotic analysis, and axiological approaches—is essential.
Today, paremiology is studied in conjunction with various linguistic subfields. Initially explored
in folklore studies, it now serves as a critical resource in areas such as linguistic pragmatics,
cognitive semantics, cultural semiotics, and even AI-based phraseological databases.
The key difference in modern paremiological approaches is their view of proverbs not as static
phrases but as dynamic cognitive units, cultural indicators, and psycholinguistic signal systems.
According to G. Lakoff and M. Johnson’s conceptual metaphor theory, proverbs regulate
conceptual structures in the mind and help form stable discourses in society.
Proverbs such as “Bir kun bo‘lsa ham sulton bo‘l” (Be a sultan even if only for a day) use
numbers metaphorically to express ideal aspirations, compressed psychological time, and
societal appreciation of power and status. Here, “one day” is not literal but a symbolic
representation of a desired experience. Similarly, “O‘n barmoq baravar emas” (Ten fingers are
not equal) conveys inequality and diversity among people, forming a cognitive model for
interpreting difference.
Thus, number components in Uzbek proverbs are not mere mathematical values but cognitively
encoded and culturally perceived symbols. In “Yetmish yil bo‘lsa ham, bir kun qaytar” (Even if
seventy years pass, one day justice returns), “seventy” does not denote duration but reflects
delayed justice. This aligns with Lakoff and Johnson’s view that metaphoric structures in
proverbs emdiv moral, social, and cultural meanings.
In conclusion, numerical components and the proverbs that contain them should be viewed in
Uzbek paremiology as psycholinguistic signals, cultural indicators, and cognitive models. They
simplify and symbolize complex thoughts, providing rhythm and stability to everyday discourse.
This approach deepens our understanding of the semantic, functional, and cultural layers of
Uzbek proverbs and opens new avenues for contemporary paremiological research.
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