4-5 June 2013 Proceedings Science Book Publishing House Yelm, wa, usa

FLASH OF THINKING

Dildora Bakhriddinova

Senior research-worker the Faculty of Uzbek philology

National University Uzbekistan
“Faust ” is not only I.V.Goethe’s literary heritage, but also considered as the world literature’s masterpiece,. As Firdausi spent 30 years to write “Shohnoma”, Nizami spent 28 years to write “Khamsa” , I.V.Goethe worked at “Faust ” whole his creative years, from 1772 to 1831. Here, we don’t want to emphasize about the period marking the whole life of one person spent to supply the relation of the novel to eternity, but it is about the ideas common to all mankind, mature skillfulness, freedom of human soul and glorify of fair, display of unlimited power of superior thinking. “Faust ” is the collection of I.V.Goethe’s philosophical approaches, the hero of the novel Faust is a man with perfect intellect. He tries to catch the content of the world and infinite freedom. The eternal struggle between the Devil and Angle going inside him, the issue of real humanity, the power of thinking and infinite of dreaming leave the readers in astonishment. Pushkin was completely right when he said “The greatest courage is the courage of creation, investigation, invention and thinking. The scale of creative thinking seizes the whole universe. Goethe’s “Faust” is the greatest courage of such poetic spirit. As “Iliad” is a pearl relic of classical poesy, “Faust” is a pearl relic of the best classical poetry”.

Uzbek people managed to read such a classical novel in the translation of their favorite poet Erkin Vokhidov. Poet worked very hard at the translation of the novel for many years. First of all, we should mention about one thing that in order to translate a novel like “Faust”, the inner world and thinking of the creator who is going to translate it must be at the same degree with this novel’s. So far as Erkin Vokhidov admits “In order to understand Goethe’s “Faust” with complete gleaming meaning even being born German is not enough” ¹. The poet didn’t at once decide to do the translation of the novel” [1]. By the translation of Goethe’s “Faust” the poet translated a lot of works by Alexander Bloch, Ukrainka(Ukrainian), Mikhail Svetlov, Sergey Esenin, Rasul Khamzatov. If we say that these translations fulfilled the distinctive duty of the school for the poet we wouldn’t make any mistake. Before being introduced with the world of “Faust” Goethe had already come to the poet’s heart with “Divans of West and East”. [2] It is well- known to literature people that Goethe was close by soul to Eastern philosophy, Islamic religion, mystisizm teaching. He was introduced with Khofiz’s gazelles in Josef van Hammer’s translations. Beautiful glorifying of divine and human love in Khofiz’s gazelles fascinated Goethe to the East. As the result of this fascinating divan “West and East” was created. Closeness to the East thinking and spirit is seen in “Faust” as well. In her novel“Goethe and Islam ” Catherine Momsem remarked the creation of “Faust” drama and “Divans of West and East” novels as the fact of Goethe’s respect to Islam religion. Scientist Catherine defines the reasons of Goethe’s positive treatment to Islam, basically, in Goethe’s paying great attention to religious events and in his interests being harmonious with time. As it is written in the article, Goethe approaches to Muhammad and Islam religion from his personal point of view. As a result the ideas given by him surpassed the ideas existed before. Because of benevolence, kindness, good will to Islam rose in Goethe great novels of the poet were created.

There isn’t any line in “Faust” where the concrete clear prints of learning the whole universe and life don’t reflect”. [3] Our favorite poet Erkin Vokhidov learning “Faust” thoroughly recreated even slightly became archaic language style in our language with its all beauty and various tunes.”[4] The poet took Boris Pasternaks’s version(translation of the novel in Russian) as the bases to his translation, but not being limited to this he studied dozens of translations in necssety used original version of the novel in German, so translated the novel into Uzbek successfully. On the shelves of the Veymar library in Germany 12^th edition of “Faust” also took place.The translation of “Faust” in different languages began even when Goethe was alive. As it is written among them Goethe liked most of all, the translation of the novel in French. According to the ideas given by specialists, If Goethe had read “Faust” with Uzbek translation done by Erkin Vokhidov, without any doubt, he would have liked it too. Recreating genial novel as “Faust” in Uzbek is not easy task as it seems. About this the poet says with excitement: “ I was prudent with the translation as I worried whether the building built with the columns of castle like “Faust” in Uzbek land wouldn’t be too simple and common. I had a notion whether I can give the spirit of that time and place “Faust” was created. The Goethe’s closeness to the East philosophy lighted up my way and supported my spirit. Although I don’t know German perfectly, I enjoyed a lot of translations, investigations done in Russian. I tried to go deeply to the idea and spirit of the great poet. I went to Goethe’s native country and wondered in Weyghemar streets. Being the native town of many great poets and musicians this city seemed me as the West’s Heart.” [5]

“Faust” is considered one of the most difficult books to read and comprehend. It was admitted by Goethe himself in the conversation with J.P. Ackerman, his contemporary friend: “Telling the truth I wouldn’t advise you reading “Faust” yet. It is something which makes you crazy. It doesn’t seize in ordinary imagination circle.... Faust – extraordinary individ, rare people can go deeply in his inner world. It is also difficult to understand Mefistofel who is the alive pattern of understanding a person in comlete, besides he is full of irony. Одамни” [6]. Erkin Vokhidov felt grandeur of the great novel not only by his wit and persieve but also by his heart. He realized Goethe’s philosophy deeply. He managed to gain a foothold of the novel. He managed to enter into the spirit of the novel reflecting the height of the fantasy, boundlessness of the thought, the world of the people called the miracle.Of course, it is because of the poet’s great respect and love to Goethe. “Goethe’s poetry fascinates me from my childhood up to present. Actually as for me there isn’t any worthy of note difference between East and West. Because you can not separate the feelings to the feelings belonging to East or West. As for me in both of them contain world philosophy about the human. When the novel is directed to the human’s soul, when it battles for human’s honour, when it is watered with kindness to the human, independently to which the novel belongs East or West it will be considered as a great novel and live forever. In short, Goethe’s closeness to me was his closeness to East, to the human.” [7]

This translation made a completely great turn in Erkin Vokhidov’s life. The most delightful thing here is that it pushed him to create a ballad as “ Rebel of spirits”.Noticing this on time poet’s fans addressed to him with such kind of question: “ Initially you wrote poems about teapot, cups, tears, steel then your books “Youth Divan”, “Ballads ” were published. You translated poems by Esenin, “Faust” by Goethe. Your ballad about Nazrul Islom’s fate interests us. Every of them looks like a separate universe. It is difficult to believe that the author of these books is one person.” [8] It is possible with writers; you can notice such kind of things in creators. The poet himself also acknowledged this rapid change, turn in his works, literary thinking and said “If I hadn’t been aware of Goethe school, if I hadn’t gone to the world literature so deeply because of “Faust”, would I have been able to write the ballad “Rebel of spirits” or not? After all, there is a great difference between the poets who wrote gazelle and the poet who wrote “Rebel of spirits”. I don’t recognize me myself now” [9]. As he himself admitted being introduced with Goethe’s world, became a reason of total turn in the poet’s creative life and creation of ballad as “Rebel of spirits”. Being introduced with both novels we become sure that there are some common features between them. For example, using folklore motives is distinctive for both novels. Goethe chose doctor Faust, existing hero in German folklore, as a hero of his novel. He was known as a person who sold his soul to the devil. In his novel Goethe molded his literary ideas with the means of poetic images. Allegorical and symbolic expressions peculiar to East poesy attracted the poet, therefore he was an avid reader of works by Khofiz. In his novel he used from these allegories and symbolic effectively. As well as Cornelia , Yan Gus, Glosser, Lance, Henning , Muzaget real heroes you can come across with popular mythological heroes Fetid, Helen, Odyssey, Jason, Samos, Forkiada.This case is visible in the form of narrations, legends in the novel “Rebel of spirits”. There are some historical images as Shah Jakhan, Avrangzeb, Babur Mirzo, Bedil, Navai in the novel. The main hero of the novel Nazrul Islom is also a historical personage. Using folklore samples served to be the main means of realizing literary purpose of the poets in both novels. Literary purpose of the poet required using myths and legends. The very myths and legends served to open characters and inner worlds of the heroes and images. All and all, the following translation of Goethe’s work done by the poet caused to his further development. The poet admitted this feeling after the translation of “Faust” in poesy way:

Goethe opened me the secrets books

I walked with Faust along the paths.

In the translation process being introduced with the mysterious world of “Faust”, many novels appeared in Erkin Vokhidov’s works which are different in content, shape and idea. Besides being the product of incomparable talent and deep thought, it also became a reason of presenting one beautiful unique novel to Uzbek literature.

Bibliography

1. 
   Vokhidov E. On the roads Goethe walked // Iztirob. Tashkent.Uzbekistan, 1990 year, 133-page
   
2. 
   Vokhidov E. Shoiru sheru shuur.( Poet poem consciousness). Tashkent, 1987 year, 159-p.
   
3. 
   Johan Peter Ackermann. Talks with Goethe/ World literature. 2012 year December, 87-page. (translation by Ya. Egamova)
   
4. 
   Komilov N.. “Artistic miracle” // Magic of the word. Uzbekistan National Ensyclopody State scientific publishing house, 25-page.
   
5. 
   E.Vokhidov. Faust’s world// Goethe Faust . Tashkent, Literature and art publishing house after Gafur Gulam. 1985 year, 5-page
   
6. 
   Johan Peter Ackermann. Talks with Goethe/ World literature. 2012 year December, 87-page. (translation by Ya. Egamova)
   
7. 
   Conversation with E.Vokhidov. We reached to these prosperous days // Tafakkur. 2011 year . 8-issue.
   
8. 
   Vokhidov E. Shoiru sheru shuur.( Poet poem consciousness). Tashkent, 1987 year, 158-p.,
   
9. 
   Conversation with E.Vokhidov. We reached to these prosperous days // Tafakkur. 2011 year . 3-issue. 8-page.
   

SOME CONSIDIRATIONS ON STUDYINGSOURCES

OF KOKAND LITERARY ATMOSPHERE

Roziyakhon Sh. Habokhunova

Senior research- worker the Faculty of Uzbek philology

National University Uzbekistan
Kokand literary atmosphere is studied very consistently in literary-science. On this topic special monographs are written [1], dissertations are defended [2], and many scientific articles are published. Despite of the fact, it should be mentioned that there are some scientific problems on the topic which need being studied. These scientific problems, in our opinion, are as following:

- Scientific-monographic and comparative analysis on this literary atmosphere;

- Composing scientific-critical text of Kokand literary atmosphere members’ works;

- Carrying out publishing based on scientific –critical texts.

As we know, works of Kokand literary atmosphere members came to us through different sources. These sources have their significance in studying the heritage of Kokand literary atmosphere members. They may be classified as below:

- Poetic devons;

- Memoirs;

- Poetic and prosaic collections;

- Historical belles-lettres works;

- Periodic press publishing.

1. Poetic devons. Most of the literary atmosphere representatives were devon writer poets. Devons by poets as Amiriy,Nodira, Uvaisiy and Hozik came to us. Researchers are carried out on the devons. Selected works from devons by Amiriy,Nodira and Uvaisiy is published.

But there are fairly many contextual differences in their various manuscripts and publishing samples. And this, in its turn, puts to agenda the issue of establishing their scientific-critical texts. Besides, although, it’s known that some poets wrote devons, these devons haven’t been found yet. Devons by Mahzuna, Furkat may be referred to these devons.

2. Memoirs (tazkiras). It is known that a memoir “Majmuai Shoiron” by Fuzuliy is one of the most reliable sources about Kokand literary atmosphere . Tazkira(memoir) consists of four parts: 1) worship to God and prophet; 2) brief , but important information about poets; 3) odes dedicated to Amir Umarkhon; 4) pairavs written to Amiriy’s gazelles . Although “Majmuai shoiron” is researched [3] in some degree, even candidate dissertation is defended [4] dedicating to it, complete version of this tazkira hasn’t been published yet. In M.Shoniyozob’s candidate dissertation there are some distinctive considerations about tazkira’s complete dimension, the number of poets whose works are included in it. And this, first of all, puts on the agenda the necessity of continuing scientific researches on the tazkira, secondly, carrying out its complete scientific explanatory publishing version.

There are much valuable information about this literary atmosphere members’ creative heritage in “Tavorikhi manzuma” (Uz FASHI( Uzbekistan Academy of Science in the presence of Oriental studies Institute), manuscript № 597 item) by Imomali Kunduriy, “Shohnomai Nusrat payom” (Saint-Petersburg East manuscripts Institute, manuscript №471- item) by Mushrif Isfaragiy. Excluding academic Aziz Kayumov’s extracts in these researches, we can say that these tazkiras haven’t been studied by our specialists in literature.

3. Bayoz(Poetic and prosaic collections) and collections. Poetic works of Kokand literary atmosphere poets written in different genres are included in the fond of UzSA Oriental Institute to manuscript bayoz and collections which are being kept under №659,1325, 1429, 1821, 4179, 5666, 6352, 7512, 7521, 7710, 9072, 9309, 9940, 9966, 10072. Scientists addressed to these collections and bayoz with different causes. We consider that mentioning especially two features relevant to studying them is necessary. They are:

1. 
   There are quite many differences in the texts of poetic works which are included in the bayoz and collections. And this as well shows the necessity of investigating it in comparative aspect, to revalue its scientific importance and on these bases to select the most authentic ones among them.
   
2. 
   As some of these bayoz and collections are copied out with Mukimiy’s, Kamiy’s Sidkiy’s and others’ handwritings, the degree of certainty is high enough. That’s why they can be used as supporting source in preparing scientific critical texts of some poets’ works.
   

4. Historical belles-lettres works. There are so many sources on the history of Kokand Khanate and generally on the history of Fergana. Being created by poets and writers, most of them have their literary value as well. N. Shodmonov, doctor of philology science, substantially called Ogahiy’s historical works as belles-lettres prose sample [5]. Taking into account the fact that the degree of literary works of Kokand Khanate not is equal to Ogahiy’s works and the feature of historical approach being in the main position it would be better to study them as historical belles-lettres works. The author of “Tarikhi Fergana (History of Fergana)”, Iskhaqkhon Ibrat’s following words confirm this idea as well: “The aim of writing “Tarikhi Fergana(History of Fergana)” isn’t to show the ability or be included to the line of historians or to earn for life but to show living conditions of people, industry and army , culture and literature to the peoples, so that our generation edifies their ancestor’s life and works.

So that they have a chance to put past and present time on the scale, to know the weight and history science is one science of description” [6].

As it is seen, Iskhoqkhon Ibrat aimed at writing historical work and reached the goal. But this position doesn’t except that there is literary value of the book. The fact that there are about 150 lines of poetic samples in poetic genres as gazelle, mukhammas, masnaviy, tarikh; fard shows that it may be valued as historical belles-lettres work. According to it, “Tarikhi Fergana (History of Fergana)” deserves being considered as one of the most important sources on Kokand literary atmosphere.

We may say such kind of ideas about Mulla Olim’s “Tarikhi Turkistan (History of Turkistan)” and Mirza Olim Mushrif’s “Ansobu- salotin and tavorikhu -lkhavoqin”.

5. Periodic press publishing. Distinctive features of Kokand literary atmosphere in National awakening period may be studied in press publishing as “Sadoyi Fergana” , “Tirik suz” which were published in Fergana at that time “Khurshid”, “Shuhrat”, “Sadoyi Turkiston” , “Tujjor”, “Osiyo” which were published in Tashkent. Among them only one dissertation is defended about “Sadoyi Turkiston”. If extracts in researches about National awakening period of history, literature are excluded, the others haven’t been studied yet.

According to the ideas above it may be concluded that deeply researching sources about Kokand literary atmosphere, remarking some writers’ works are coming out from today’s requests which is put by present time before literature science, as well as literary source science and text science is scientific necessity.

Bibliography

1. 
   Kayumov A. Kokand literary atmosphere(ХVIII-XIX centuries). Т.: Uzfanakadnashr, 1961; Kayumov A.Novels. Т.7, Т.: Mumtoz suz, 2011Abdugafforov.A, Zokirjon Furkat. Т.: Fan, 1977; Yusupov Sh. On the ways of Furkat. Т.: Literature and Art, 1984
   
2. 
   Yusupov Sh. Furkat and new stage of literature of uzbek enlightmentesmness.Doctor of Philology science dissertation., Т., 1990; Jabborov N. Furkat’s life abroad and heritage : sources, textual investigation, poetics. Doctor of Philology science dissertation., Т., 2004.
   
3. 
   Kayumov A.Novels. Т.7, Т.: Mumtoz suz, 2011.
   
4. 
   Shoniyozov M. Principles of getting the text of “Majmuai shoiron( Staff of poets)” ready and textual investigation of it. Doctor of Philology science dissertation., Т., 2009.
   
5. 
   otice: Shodmonov N. The role of «Shahidul- ikbol» in the development of uzbek historical belles-lettres prose, sources and textual investigation of it. Dissertation represented to get degree of Doctor of Philology science Т., 2009, 39–40-pages.
   
6. 
   Iskhoqkhon tura Ibrat. Selection of novels (the authors of preface, definition and dictionary are U.Dolimov, N.Jabborov) Т.:Manaviyat(Spirituality), 2005, 22-page.
   

THE LEXICOGRAPHIC DESCRIPTION

OF PHRASEOLOGICAL UNITS

WITH THE “DEVIL” COMPONENT

A. G. Nurullina

Kazan (Volga) Federal University, Naberezhnye Chelny, Russia [e-mail]
Phraseology is an abundant informative material which proves such a significant interest of the researchers who are trying to organize it in some dictionaries. Dictionaries are the subject of the lexicographical work of many scientists. Being an important research tool phrase books consist of a great practical knowledge and provide an opportunity to navigate the huge phrasebook fund in a given language, thus contributing to the maintenance of the norms of the literary language.

The compiler of a phrasebook faces numerous problems related to the classification and systematization of the main choice of the strategic placement of phraseological units (PU) in the dictionary. "The location system of PU should be linguistically and logically justified, it should not cause difficulties for the user, should not lead to unnecessary increase and, finally, to combine help with educational goals" [5, p.141]. Particular attention is paid to the PU in the dictionary. "

The PU methods of disposing the first component are marked in the "Phrasebook Russian language" by N. M. Shanskiy, V. I. Zimin, etc. However, L. R. Sakaeva reveals some shortcomings of this method-"In this case PU may be searched by a non-significant or a function word, idioms, the first component of which is optional, searching an idiom is hampered because the user does not always have an idea of ​​the first PU component, lack of vocables or headword affects the cognitive value of the dictionary" [6 , p.318].

R. A. Aiupova implements the following method of classifying phraseological dictionaries in his "Frazeograficheskoe description of Tatar, Russian and English languages​​":

1. Acording to the method of phraseological material organization: 1) conventional monolingual 2) ideographic dictionaries. Conventional dictionaries, where phraseological material is in alphabetical order, are also differentiated on the basis of a PU capital placement by: a) the first component, b) semantically main component, c) the main component of grammar.

2. According to the type of described external relations of the paradigmatic idioms there can be identified: a) phraseological dictionary of antonyms, b) phraseological dictionaries homonyms, c) phraseological dictionaries of synonyms.

3. According to the number of involved languages ​​ phrase books can be: a) monolingual, b) bilingual (transferable), c) multi-lingual.

4. According to the principle of phraseological material selection there are the following types of dictionaries: a) conventional b) special (verbal idioms dictionaries, dictionaries of idioms, euphemisms, dictionaries of biblical idioms, dictionary of slang and colloquial PU expressions, dictionaries, proverbs, etc.).

5. According to the PU parameter, a special attention of which is given in the dictionary, there are: a) the usual sensible, b) the etymological, c) cultural, d) axiologic dictionaries, e) the dictionaries of occasional variations and so on [1, p.23-25 ].

In "Modern Russian-English phrasebook» by D. I. Kveselevich the material is disposed under the first PU noun. At the beginning of the nest there is a bold vocable. The idioms are situated under it in alphabetical order. For example:

DEVIL

36. What the hell (the deuce, the devil, the blazes)! 1) The expression of strong irritation, displeasure etc

2) The expression of the disagreement, negative something. Like hell…!; the hell (the devil) it is (he is, we are, etc.)!; devil a bit of it!

- You, mate, have a nice tobacco! Where do you get it? - What the hell, nice! .. Old hen would not sneeze! Nikolai Gogol, The Night Before Christmas [3. s.590].¹

"Anglo-Russian phrasebook" by A. V. Kunin is including about 5,000 common English idioms and American idioms which are in alphabetical order by the first word of the unchangeable turnover. This principle of the location of a significant number of references makes finding the right turn. Let us consider the example of the “Devil” component out of the dictionary:

THE DEVIL'S ADVOCATE – a malicious critic, mudslinger, the man noticing only the bad side in others, the disadvantages [ethym. church. Lat. "Devil's Advocate" (a person charged to maintain a doubt in fact miracles of the dead during the Catholic canonization)].

The presentation of the prisoner’s case is incumbent on his counsel. While you employ every means to entrap and condemn him. You are… you are what they call the devil’s advocate (A.J.Cronin) [4,с.123].

In the "Russian-English phrase book" by V. V. Gurevich and J.A. Dozorets the development is given with a grammatically core PU component. For the convenience of the reader every PU has its own serial number in the dictionary. The core components are arranged in alphabetical order. For example:

DEVIL neither candle for the God nor poker for the devil¹ P33

8. to live, to be, to settle etc in the middle of nowhere (on the horns) colloq., disapproval. or jocular. 'In a very remote, sometimes lonely places' Δ to be (live) in the back of beyond translation and definition., Disapproval or jocular.

Variations: on the horns of the devil is simple., rude .. neg.; drive / ride, go to hell (the hell), the middle of nowhere (on the horn).

Peter had never been at The Mills. He knew exactly that it is on the horns of devil.² V. Katayev, Beleet Parus Odinokij.

[Kulichki - from kulizhki: small clearings forest glade] [2, s.610].

Thus, we came to the conclusion that there is no universal, devoid of drawbacks way of the idiomatic presentation of the material. According to "Russian-English phrase book" by E.F. Arsentieva (1999), a method of layout and design for a leading PU grammar (syntax) component is used. This approach is largely the most complete and complement and is due to the fact that most of the phraseological dictionaries for Russian speakers use this method. We cannot rule out the fact that this approach of the PU presentation has its flaws, but it sustained a single type of accommodation. Each PU is given in the generated dictionary because of their structural organization under the leading a syntactic word. So, if the idiom is structured as a phrase, it is given under the structural component of organizing in the dictionary: noun PU - a noun, adjective -the adjectives that can be made in the long or short form, verb - a verb.

Bibliography

1. Аюпова Р. А. Фразеографическое описание татарского, русского и английского языков: дисс. … докт. филол. наук., Казань, 2010.

2. Гуревич В. В. Русский английский фразеологический словарь/ Гуревич В.В., Дозорец Ж.А. – М.: Изд-во Эксмо, 2005.

3. Квеселевич Д. И. Современный русско-английский словарь: свыше 5000фразеологизмов/ Д.И. Квеселевич. – М.: Астрель: АСТ, 2005.

4. Кунин А. В. Англо-рууский фразеологический словарь. Ок. 5000 единиц/ А.В. Кунин. – 8 –е изд., стереотип. – М.: Рус.яз. – Медиа, 2007.

5. Лебедева Л. А. Устойчивые сравнения русского языка во фразеологии и фразеографии: дисс. … докт. филол. наук. Краснодар, 1999.

6. Сакаева Л. Р. Сопоставительный анализ фразеологических единиц антропоцентрической направленности: на материале русского, английского, татарского и таджикского языков: дисс. … докт. филол наук. Казань, 2009.