Генезис символа «Душа» в лирической поэзии

Аннотация

Ключевые слова: В статье исследуется использование символов в душа, лирическом жанре, с особым акцентом на историческое символ, развитие символа «душа/сердце». Особое внимание источник, уделено ранним источникам узбекской и тюркской история, дух, литературы, в которых упоминается этот символ, сердце, а также разнообразным терминам, применяемым для его лирика, обозначения в данных текстах. пословица, народная песня, стихотворение. Literature is a field that allows one to reach into the human heart. Especially within literature, the lyrical genre holds an even broader sphere of influence in this regard. Lyricism serves as a genuine arena for expressing the heart’s sentiments. However, in literature, the soul/heart has been elevated to the level of a symbol or image, becoming one of the most fundamental symbols in lyricism. This is because, through the expression of this symbol, the creator conveys their own emotional experiences. When discussing a particular symbol or image, every reader initially strives to understand its origin and essence more deeply. This endeavor leads to a clearer understanding of the symbol. Therefore, we aim to explore the origin, essence, and genesis of the symbol of the soul/heart specifically within lyricism. “Ko‘ngil” (soul/heart) is one of the oldest and most widely used words in the lyrical genre of the Turkic language, dating back to ancient times. The unparalleled role of folk oral creativity in the establishment of the word “ko‘ngil” (soul/heart) as a poetic image in literature, particularly in poetry, is undeniable. The word “ko‘ngil” (heart) originally derives from Persian and Arabic languages and is synonymous with “dil” (soul), “qalb” (heart), and the pan-Turkic “yurak” (heart). Despite this, the poetic expression of the word “ko‘ngil” (soul/heart) is significantly broader compared to its synonyms mentioned above. Our research has revealed that, compared to its synonyms, the word “ko‘ngil” (soul/heart) itself has been used more frequently in the earliest written examples of Turkic literature. This is one of the most significant aspects that attest to the distinctiveness of Turkic poetry. In dictionaries, ko‘ngil (soul) is defined as the source of a person’s emotions and feelings; yurak, qalb, dil, [1.415.] xotir, yod, fikr, hayol, ixtiyor [2.151] har narsaning markazi, o‘rtasi, [3.26] (heart, soul, mind, memory, thought, imagination, will, the centre or core of anything). A. Gulpinorli emphasizes that “Ko‘ngil (soul) is the name given to a person’s spiritual essence, vitality, love, hatred, trust – the entirety and expression of all good and bad feelings” [4.136]. When examining the historical roots of the word “ko‘ngil” (soul/heart), we cannot overlook the folk proverbs, which are oral samples of cultural heritage. As we continue our discussion, it is worth noting that in the realm of folk oral creativity, which is the foundation of the art of words, expressions such as “ko‘ngil bermoq” (to love), “ko‘ngil ko‘yi” (desire, wish), and “ko‘ngil olmoq” (to make happy) frequently appear. This widespread usage of the word “ko‘ngil” in comparison to “yurak” (heart) and “qalb” (soul) highlights its broader application [5.415-416]. 350 Xorijiy lingvistika va lingvodidaktika – Зарубежная лингвистика и лингводидактика – Foreign Linguistics and Linguodidactics Special Issue – 4 (2024) / ISSN 2181-3701 Proverbs are widely used among people and contain reflections aimed at drawing conclusions from events that lead people towards goodness. Specifically, the word “ko‘ngil” (soul/heart) has been reflected in proverbs for centuries and has been passed down from language to language. Looking at examples, we encounter proverbs like “Ko‘ngil kirini yetti daryo yuvsa ham ketmas” (The stain on the heart cannot be washed away by seven rivers), “Ko‘ngil toshdan qattiq, guldan nozik” (The heart is harder than stone, more delicate than a flower), and “Ko‘ngilning qolishi shishaning sinishi” (The breaking of the heart is like the breaking of glass). These proverbs show that for centuries, proverbs have acknowledged the heart as the most exalted thing. In proverbs like “Ko‘z ko‘ngil oynasi” (The eyes are the mirror of the heart) and “Ko‘ngil gulini sevgi suvi sug‘orar” (The flower of the heart is watered by the waters of love), we can understand that the heart is compared to a mirror and a flower. If we observe another form of folk oral creativity, the “lapar”s, we also encounter instances where the word “ko‘ngil” (soul/heart) is used. Specifically: “Oting bozor deganda, oting bozor, Tol-tolgina sochingni taroq yozar. Yaxshi bilan o‘ynashsang, ko‘ngling bozor, Yomon bilan o‘ynashsang, ko‘ngling ozor” [6.20]. In the excerpt from the above “lapar”, the primary emphasis is placed on the concepts of good and evil. However, in both ideas, the significance of the human heart is underscored. That is, if you choose to bond your destiny with a good person, your heart will be like a bustling market. Conversel