Exploring Phraseologisms Formed with Somatisms in the Turkish

Language

Khayrulla Hamidov, Nargiza Ismatullayeva, Mehriniso Kayumova, Dilshoda Mubarakova

and Oybek Jumaboyev

Tashkent State University of Oriental Studies, Tashkent, Uzbekistan

Keywords: Phraseology, Phraseologism, Somatism, Communicative Efficacy, National-Cultural Aspects, Turkish,

Uzbek.

Abstract: This article is devoted to the issue of the translation peculiarities of phraseologisms in the Turkish language

to Uzbek. Phraseologisms are regarded as lexical devices that augment the communicative efficacy of

language and are assimilated by individuals, becoming profoundly ingrained in their cognitive processes. The

aforementioned works effectively embody the customs, traditions, culture, and historical context of the

individuals, showcasing the extensive range of expressive capabilities inherent in the literary language.

Phraseologisms encompass all aspects of human existence. In recent years, significant progress has been made

in the examination of language phenomena, specifically phraseological phenomena, within the field of Turkic

studies. While there has been scientific research undertaken in our country on phraseologies in the Turkish

language, these studies have primarily focused on specific parts of the broader topic. This condition suggests

that there are unresolved concerns in this particular domain.

1 INTRODUCTION

The primary objective of this study is to elucidate the

national-cultural attributes of Turkish phraseological

units, including their overarching principles of

formation, the development of phraseological

meaning, their grammatical foundation, syntactic

structure, and models.

Phraseologisms, also known as idiomatic

expressions, serve as a concise means of conveying

substantial content while simultaneously reflecting

the creative faculties of human cognition. This

comprehensive and extensive research project

primarily focused on conducting a semantic analysis

of Turkish phraseology. The author categorized these

units into thematic groups, identified the

isomorphism between lexical meaning and

phraseological meaning, and provided a detailed

examination of the national-cultural aspects of

phraseology.

The nuanced interpretations of Turkish

phraseology are frequently conveyed through

descriptive means. The term "word" refers to its

proper and nominative meaning, whereas the term

"phraseology" refers to its figurative-nominative

meaning. Additionally, both units have distinct

communicative functions, with words conveying

meaning and phraseology expressing it. The presence

of numerous meanings in words should not serve as a

justification for rejecting this rule, as the figurative

meaning within phraseology has a broader range than

the figurative meaning inside individual words.

In Turkish, expressions exhibit a primary

grammatical characteristic shared by all languages,

namely their composition of a minimum of two

words, adherence to grammatical principles, and

formation as fixed, conventionalized combinations,

as opposed to unrestricted combinations. In order to

establish a definition of phraseology, it is necessary

to initially delineate its objective properties.

Subsequently, it is isolated as a distinct entity inside

the language and progresses to the subsequent phase.

Furthermore, it is imperative to differentiate between

pure phraseologisms and compounds that are in the

process of transitioning into phraseologisms but have

not yet attained a phraseological significance. The

ease of distinguishing indications is directly

proportional to their clarity and objectivity.

Phraseology can be distinguished from other

language units by distinct categorization properties

(Voynova, 1967, p. 8). There are three key aspects to

178

Hamidov, K., Ismatullayeva, N., Kayumova, M., Mubarakova, D. and Jumaboyev, O.

Exploring Phraseologisms Formed with Somatisms in the Turkish Language.

DOI: 10.5220/0012695000003882

Paper published under CC license (CC BY-NC-ND 4.0)

In Proceedings of the 2nd Pamir Transboundary Conference for Sustainable Societies (PAMIR-2 2023), pages 178-189

ISBN: 978-989-758-723-8

consider: a) lexical meaning, b) composition of

components, and c) grammatical categories. In order

to validate and accurately comprehend the essence of

the phrase, it is imperative to do a comparative

analysis, primarily with terms that share common

characteristics with phraseology, and secondarily

with a non-idiomatic phrase (or sentence). The

genetic origin of phraseology can be traced back to a

phrase, which in certain instances may consist of a

single sentence.

The similar qualities shared by phrases and words

are widely acknowledged. The lexical meaning of a

phrase can be substantiated through both its

interpretation as a word and its synonymy with the

word, based on the lexical meaning. For instance, the

phrase ödü kopmak might be interpreted as an

expression denoting fear or anxiety. Similarly, the

phrase yanağından kan danlamak (bleeding from the

cheek) can be understood as an indicator of good

health.

The confirmation of a word and a phraseological

unit's possession of grammatical categories is

established through their relationship with other

words in a sentence. This includes both the

relationship between the phraseological unit and

individual words within the sentence, as well as the

mutual relationship between words within the

sentence. A phraseological unit has the ability to

establish syntactic relations with other words in the

sentence, such as adaptation, control, and

conjunction.

Phraseologism is observed as a distinct and

inseparable unit in reference to the constituent words

inside a phrase. In alternative terms, it is

impermissible to amalgamate it with lexemes and

disintegrate it into constituent elements. Based on the

lexical-grammatical characteristic that determines the

syntactic function of a phrase within a sentence, the

noun phraseologist functions as the noun constituent,

the complement, and the noun constituent within a

complex noun clause. The verb phraseologism

functions as a participle, complement, and adjective

phraseologisms serve as determiners. Adverbial

phraseologies can potentially function as case

constituents. As an illustration, Gözlerine doymadan

gidersem eğer, gözlerim açık gider bunu bil” (Hasan,

1999, p. 14) (Translation: If I can't get enough of your

eyes, you should know that I will leave this world with

my eyes wide open). Within this sentence, the

expression gözleri açık gitmek constitutes a

constituent of a sentence. The phrase is presented as

a participle and functions as an independent sentence.

The association between a phrase and a word is

governed by the principles of lexical and grammatical

collocation. Nevertheless, it is important to note that

the aforementioned scenario does not preclude the

existence of various connections between

phraseologies and individual words. One phrase can

form connections with multiple words inside a

sentence in various manners, whereas another phrase

is limited to being connected with only one or two

words. Additionally, a phrase may be capable of

combining with one word, but unable to combine with

another word, and so forth. Determining the number

of words in a phraseology and understanding its

combination inside a sentence is typically not a

challenging task. In this particular instance, it is

imperative to discuss the lexical collocation of the

sentence in conjunction with the term, as well as the

grammatical collocation.

The lexical meaning is derived from the

amalgamation of a phrase and a word. The

grammatical combination is determined by the

distinct grammatical categories associated with

individual linguistic units, namely the grammatical

features that pertain to the grammatical meaning of

words and phrases. The simultaneous occurrence of

phraseologies and individual words is governed by

the principles of lexical and grammatical

combination.

Grammatical categories, similar to lexical

meaning, serve as a distinctive characteristic of

phraseology. With the inclusion of these two

characteristics, the expression closely resembles the

term. Furthermore, it is important to note that every

word possesses a distinct lexical signification and is

associated with specific grammatical categories. The

co-occurrence of a phrase and a word is determined

by the same characteristics that are enumerated.

The semantic content of a phraseologist is

comprised of its lexical and grammatical meaning.

The semantics of a phraseologist is distinct from the

form that arises from the combination of its

components. Semantics and form are both considered

equally important in the overall characterization of a

phraseologist, which is a linguistic unit. The

categorical nature of the term is exhibited by its

amalgamation of content and form, resulting in its

integrity. Hence, the association between the phrase

and the noun possesses a relative nature.

Phraseologism is a linguistic approach that

focuses solely on the semantic aspects of words.

Currently, it is not accurate to assert that

phraseologies and words are mutually exclusive units

within language. Phraseologism refers to a distinct

linguistic unit that exhibits a combination of multiple

indicators, including but not limited to words. The set

Exploring Phraseologisms Formed with Somatisms in the Turkish Language

179

of categorical signs has a distinct dissimilarity in

comparison to the signs associated with the word.

The scholarly investigation of phraseologies

necessitates an initial examination of the sources from

which they originated.

The comprehension and explanation of the

national character of phraseology, which serves as an

expression of the populace's lifestyle, cultural values,

and economic circumstances, aids in ascertaining the

specific circumstances, conditions, or contextual

factors that gave rise to these linguistic expressions.

The correlation between the exterior and internal

structures of phraseology is of paramount importance

in elucidating the underlying factors contributing to

their manifestation.

The scholarly works of Z.G. Uraksin (1975), Sh.

Rakhmatullaev (1966), G.N. Jmagulova, and other

experts have examined the phenomenon of the

creation of expressions in Turkish languages.

2 RESULTS AND DISCUSSION

It is widely acknowledged that a significant number

of linguistic terms employed by Turkic peoples are

derived from folk art. Similar to proverbs, statements

that were initially uttered by an individual have

gradually evolved through time, giving rise to

comparable variations and synonyms that have

gained popularity among the general populace. The

Turkish language has witnessed the emergence of

several expressions as a consequence of the

incorporation of traditional similes from various

folklore genres into written literature via fiction. For

instance, the symbolic connotations associated with

the number “seven” have been incorporated into the

literary language through folk tales. Expressions such

as yedi kat yerin altında (under the seven floors of

ground), yedi iklim dört bucak (seven climates and

four sides), yedi kat gökten yere inmek (literally: to

descend from seven floors of heaven to the earth,

meaning is, to return from royal life to ordinary life),

yedi kıralla barışık (literally to be able to get along

with seven kings, meaning is, to be able to quickly get

along with everyone), yediden yetmişe (from seven to

seventy), yedi mahalle (seven neighborhoods), and so

forth, have been adopted.

Numerous traditional similes, which have been

derived from folklore, have been incorporated into

the written literary language across various genres.

Examples of such similes are arpa boyu (denoting a

diminutive length, like barley) and iğnesinden ipine

kadar (referring to the narrow range from a needle to

a thread).

Several phrases that have transitioned from folk

art to written speech include expressions related to

speed, such as kaşla göz arasında (in the blink of an

eye). Other examples include der demez, which

signifies not opening the mouth, and burnunun divide

(being very close, near the nose). Additionally, there

are phrases that express external similarity, such as

elmanın iki yüzü (two faces of one apple), implying a

strong resemblance. Furthermore, there are idiomatic

expressions like

hayat sürmek (to live in the meaning

of making ends meet), which denotes a struggle for

survival, and hali vakti yerinde (well off). Moreover,

there are phrases like elinin ekmeğiyle geçinmek (to

live with one's bread), which signifies earning a living

through honest work, and varını yoğunu yemek (to be

extravagant), meaning to indulge excessively. Other

phrases with distinct structures and origins include

(servetini) havaya savurmak, which conveys the act

of discarding everything carelessly, and boyun

eğdirmek, which signifies subjugating someone.

Lastly, there is the phrase başına bela olmak, which

implies being a constant problem. A range of

sentences can be inputted.

In the following discussion, we will examine the

fundamental linguistic foundations that have played a

significant role in the development of Turkish

idiomatic expressions.

2.1 Phraseologisms Are Derived from

the Nomenclature of the Human

Body’s Exterior Organs

Phrases serve to amplify the efficacy of verbal

communication and, as linguistic entities assimilated

by individuals, they overtly manifest the societal

norms, traditions, cultural heritage, and historical

context of a given population, encompassing all

facets of human existence. The creation of Turkish

expressions is rooted in the relationship between man

and his diverse attributes, the surrounding nature, and

the animal world (Türkçemin Sesi, pp. 4-6).

One of the primary foundations for the

development of phraseologies pertaining to human

existence is in the utilization of anatomical terms

denoting various body parts (referred to as somatics).

These expressions are generated through the use of

somatics, serving as a mechanism to convey an

individual's cognitive abilities, thought processes,

belief systems, emotional states, social interactions,

behavioural patterns, and physical appearance. These

two entities exhibit compatibility not only in their

semantic content but also in their structural

composition and use of imagery, both of which are

derived from a shared internal framework.

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The field of world linguistics has extensively

examined somatic phraseology through the

contributions of various scholars such as V.

Humboldt (1984), R. M. Weintraub, A. Bolganbaev,

M. Kh. Abilgaliev, and others. Additionally, the

specific context of Turkish somatic phraseology has

been explored in Sh. Usmanova's doctoral thesis

(1998). Nadir Ilhan conducted scientific research on

proverbs and idioms associated with anatomical

components within the context of Turkey (2007).

During the course of this research, a substantial

number of Turkish expressions pertaining to this

particular category were gathered and analyzed. The

phrases included in this study were primarily sourced

from phraseological dictionaries that have been

published in Turkey, alongside various works of art.

The primary constituents of expressions falling

within this category include terms such as “baş” and

“kafa” (referring to the head), “el” and “kol”

(referring to the hand), “göz” (referring to the eye),

“ayak” (referring to the foot), “kulak” (referring to

the ear), “dil” (referring to the tongue), “ağız”

(referring to the mouth), “çene” (referring to the

jaw), “burun” (referring to the nose), “kalp”

(referring to the heart), “yürek” (also referring to the

heart), “ciğer” (referring to the liver), “öt” (referring

to the gallbladder), and so forth. The present study

focused on the analysis of the most commonly

utilized expressions derived from the aforementioned

nouns.

At the outset, phraseologies were classified into

two categories according to the nomenclature of

human external and internal organs. Following this,

expressions pertaining to speech action and

expressions denoting state were categorized into

several groupings, with the terms dil (tongue), ağız

(mouth), and çene (jaw) serving as the primary

constituents. The rationale behind this phenomenon

can be elucidated through the framework of cultural

codes within the realm of linguistic and cultural

studies. The initial perception of the external reality

is mostly mediated by an individual's corporeal

senses. This phenomenon leads to the development of

enduring language entities that are linked to somatic

expressions.

The primary source utilized in this study was the

“Big Turkish-Russian” dictionary. Over one hundred

phrases were carefully chosen from this source, with

a particular focus on the key terms baş (head), kafa

(head), el (hand), göz (eye), and ayak (foot). The

identification of a comparable quantity in the

linguistic expressions of different languages presents

a challenging task. The nomenclature of human

external organs has proven to be a significant catalyst

in facilitating the development of stable compounds

within Turkic languages, hence presenting a

multitude of opportunities for linguistic expansion.

For instance, ağ

zı kulağında in the scenario where the

mouth is positioned within the ear, the act of

expressing joy or happiness, burnu büyümek leads to

the elevation of the nose, symbolizing self-

aggrandizement and disregard for others. This

metaphorical representation can also be interpreted as

nurturing and safeguarding an idea, while persistently

exerting effort and remaining resolute without

seeking solace. Furthermore, göğüs germek conveys

the notions of courage and valor, although it should

be noted that the Uzbek phrase ko’krak kermoq does

not encompass such connotations. In the Turkish

language, the term omuz (shoulder) serves as the

primary load-bearing component of the human body,

while the terms baş, kafa refer to "mind," and

"cognition," represent the fundamental constituents

of expressions that convey meaning.

There exist over a hundred idiomatic expressions

derived from the words "baş" and "kafa" that

encompass various domains of human activity. These

expressions include başında kavak yeli esmek

(denoting the act of blowing a poplar tree on the head,

symbolizing the loss of one's mental faculties), başına

dert açmak (referring to the act of causing trouble to

one’s head), hırkayı başına çekmek "to pull a

cardigan on one's head" (indicating the act of

withdrawing oneself from social interactions), kafa

patlatmak (signifying a state of dizziness), kafadan

atmak (referring to the act of speaking without careful

consideration), kafası durmak (denoting a state of

dizziness), and many others. Evet, yorgundum, başım

dumanlıydı (Karay, 1986, p. 95). Indeed, I

experienced fatigue and a sense of mental cloudiness.

The phrase başım dumanlıydı "my head was foggy" in

this context signifies a state of mental fatigue,

wherein an individual's cognitive faculties are

preoccupied with many ideas and concerns. Ha, juda

charchagan edim, miyam g‘ovlab ketgan edi. Yes, I

had significant fatigue and cognitive disorientation.

In the Turkish language, these idioms serve to convey

the concept of an individual engaging in

contemplation on unaccomplished duties,

experiencing fatigue, and afterwards engaging in

futile discourse.

In the Turkish language, numerous linguistic

expressions are derived from the term yüz (face) For

instance, the phrase yüzü gülmek (to grin, to lighten

up) is employed to convey the notion of "to

experience happiness." As an illustration, the

sentence Hiç olmazsa çocukların yüzü gülsün diye

bunları aldım (At least I bought these so that the

Exploring Phraseologisms Formed with Somatisms in the Turkish Language

181

children's faces would lighten up) is indicative of this

usage. The term yüz "face" is also utilized in

idiomatic expressions that convey the psychological

condition of an individual. For instance, the phrase

yüzünü köpek yalamak (translated as "to lick a dog's

face") denotes a state of shamelessness.

Expressions derived from the term göz "eye"

frequently convey negative connotations associated

with individuals. For instance, göz yummak denotes

the act of closing one's eyes metaphorically, implying

a deliberate ignorance or avoidance of certain

realities. Similarly, the phrase gözü kapalı satın

almak "to buy blindly" signifies making purchases

without careful consideration or evaluation. Another

example is the expression kaş yapayım derken göz

çıkarmak, which figuratively suggests the intention to

shape an eyebrow but inadvertently causing harm to

the eye. These linguistic constructs, such as gözlerini

oymak "to make eyes" further exemplify the negative

connotations associated with the word "eye." For

instance, the author asserts their intention to

forcefully subdue the individual in question

subsequent to enlightening them, as stated Gözlerini

oyduktan sonra muhakkak aşağı atacağım...

(Güntekin, 1995, p. 38). In Chapter 39, the narrator

expresses the intention gözlerini oymak to remove the

individual's eyes and thereafter cast them below. In

the context of this passage, the phrase "open your

eyes" connotes the act of seeking retribution.

Alternatively, the author observed that the individual

in question cast a sidelong glance in their direction,

which led them to infer that there was a mutual

attraction based only on this nonverbal cue Beni göz

ucuyla süzmüş ve bakışından beğendiğini belli etmişti

(Karay, 1986, p. 136). Göz ucuyla süzmek. In the

Uzbek language, the phrase "to swim with the tip of

one's eyes" is used metaphorically to convey the act

of observing someone covertly. The expression "to

look from under the ground" is employed to describe

this hidden observation. In the given context, the

individual in question was covertly observing me and

expressing their affection through subtle gestures.

Alternatively, are these phenomena imperceptible to

an individual such as Abdulgafur gibi hinoğlu hinin

gözünden bunlar kaçar mı? (Karay, 1986, p. 401) The

phraseological unit identified in a sentence is “gözden

kaçırmak” or "to overlook," which has the concept of

not neglecting or missing anything. Translation is:

Abdulg‘afur kabi shaytonvachcha buni ko‘zdan

qochirarmidi?.

The primary function of the eye is the processes

of "seeing" and "looking", which can be conveyed

through various means. As an illustration, The colour

of Nil's eyes, which were directed towards me, is a

vibrant shade of blue resembling that of a ruby. The

phrase gözlerini üzerine çevirmek "to turn your eyes"

in the sentence Nil’in üzerime çevrilen gözleri gök

yakut renginde imiş. Bu gözlerin o rengi ancak

severek baktığı zaman aldığını bildiğim için sevinçten

sarsılmıştım (Karay, 1986, p. 308) conveys the idea

that the speaker's happiness stems from their

awareness that the color of these eyes can only be

truly appreciated when viewed through the lens of

love. The given sentence can be interpreted in the

following manner: Nil's eyes have a striking hue

reminiscent of the precious gemstone known as ruby,

characterized by a vibrant shade of blue. I

experienced a profound sense of elation as I

recognized that these eyes possess the ability to

exhibit such a hue just in the presence of an individual

experiencing romantic affection.

Another illustration involves Sultan Mehmed gece

yatağında, gündüz divanda, İstanbul(dan başka bir

şey düşünmüyordu. Bu şehri nasıl zapt edeceği

düşüncesiyle gözüne uyku girmezdi (Koçu, 2004).

Sultan Mehmed, whose thoughts were solely

occupied by Istanbul, both during his nocturnal

repose and day lounging. Sultan Mehmed's

preoccupations were solely centered on Istanbul, both

during his nocturnal repose and his daytime

deliberations in the divan.

In the Turkish language, there exist various

idiomatic expressions that incorporate the terms "el"

(hand), "parmak" (finger), "kol" (arm), and "avuç"

(handful). These expressions include bir eli yağda,

bir eli balda (one hand in oil, one hand in honey),

signifying being in front of the owner and behind the

shoulder),

eline su dökememek (being unable to pour

water on one's hand), on elinde (in the finger), on

marifet (ten marifat in ten fingers, indicating being

skillful), parmagında oynatmak (to play on the finger,

implying the ability to handle something skillfully),

and avucunun içi gibi iyi bilmek (to know as well as

the back of the hand). The term el sürmek refers to the

act of reaching out or clapping hands. Similarly, kol

kanat olmak is an expression used to describe a close

and supportive relationship, sometimes translated as

"to be hand-to-hand." On the other hand, kolları

sıvamak is an idiom that conveys the idea of rolling

up one’s sleeves to do something. These phrases are

examples of idiomatic expressions commonly used in

the Turkish language. For instance, it is possible that

he assumes the responsibility of overseeing the

governance of the state from a subordinate position.

Belki de el altından devlet işlerini idare eden

kendisidir. (Karay, 1986, p. 400). Translation: Maybe

he is the one who secretly manages state affairs.

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The anatomical structures associated with the

term "ayak" (bacak, diz) (leg, knee) are considered to

be the most dynamically engaged regions of the

human body. ayaklarını yere dokundurmadan

götürmek (to move one's feet without touching the

ground), ayağını denk almak (keep one’s feet on),

ayak uydurmak (to adapt one's foot, i.e. to adapt to

the conditions), ayağının pabucu olamamak (not even

worth a foot, that is, not even worth a nail), diz

çökmek (to kneel), dizlerini dövmek (beat one’s

knees), anasının dizlerinin dibinden ayrılmamak (not

taking a step away from his mother). For example:

Aunt Besime's daughter, Necmiye, was a quiet and

somewhat sickly child who never left her mother's

knee. (Güntekin, 1995, p. 25). Translation: According

to the source cited in Chapter 25, Najmiya, the

daughter of my aunt Basima, was a frail young girl

who exhibited a strong attachment to her mother. In

this sentence, the term annesinin dizi dibinden

ayrılmayan çocuk (a child who is not separated from

his mother's knee) refers to a child who does not

deviate from his mother's guidance, specifically, "she

does not venture outside unaccompanied and

independently".

Or: Bazı para içinde yüzen, bazı meteliksiz kalan,

fakat daima dört ayak üstü düşen acayip bir adam

olduğumu bütün Hindistan bilir (Karay, 1986, p.

401). Translation: All of India knows that I am a

strange man, sometimes swimming in money,

sometimes broke, but always falling on all fours. Two

expressions are used in this sentence: para içinde

yüzen (floating in money) and dört ayak üstü düşen

(fell on all fours), which means "lucky". The origin of

the second phrase is based on the movement of the cat

because only the cat falls on all fours when it falls

from above and does not cause any harm to it. When

this situation is applied to people, it is emphasized

that a person is lucky to be able to get out of the

situation without being harmed in any dangerous

situation. Uzbek phraseology “tegirmondan butun

chiqadi”, or “suvdan quruq chiqadi” is an alternative

to this Turkish expression.

In Turkish, the number of phrases involving the

words yüz, burun, kulak, ense, boyun (face, nose, ear,

neck, and neck) is quite large: yüzünün akıyla çı

kmak

(to give a good account of oneself), yüzünden okumak

(to read from one's face), yanağından kan damlamak

(to drip blood from one's cheek, i.e. to be very

healthy), burnu büyümek (grow nose), burnunun

dibinde (below the nose, i.e. very close), bir

kulağından girip, öbür kulağından çıkmak (go in one

ear and go out the other), kulağına küpe olmak (be an

earring in one's ear) etc. For example: Allah(ın işine

burnunu sokma. Köpeğin de rızkını veren O, insanın

da (Baysal, 1993, p. 330). He is also the one who gave

sustenance.

In the Turkish language, the words diş, saç, kaş,

tüy, kuyruk, but, et (tooth, hair, eyebrow, hair, tail,

leg, meat) are the main components of the expressions

such as dişe dokunur (tishga tegadigan, ya’ni

pichoqqa ilinadigan), dişinin akını bile göstermemek

(tishining oqini ham ko‘rsatmaslik), kaş çatmak

(qoshini chimirmoq), kaşla göz arasında (qosh bilan

ko‘z orasida, ya’ni ko‘z ochib yumguncha), kaş

yapayım derken göz çı

karmak (qosh qo‘yaman deb

ko‘z chiqarmoq), kuyruğu kapana sıkılmak (dumi

qopqonga qisilmoq, “sichqonning ini ming tanga

bo‘lmoq”). Güzel, şöyle etine buduna dolgun, gözleri

yamacı yamacı bakan bir kız görmüş gibi başım

döndü birden (Baysal, 1993, p. 10). The expression

etine buduna dolgun in this sentence can be given by

the Uzbek words "domboqqina" and "lombillagaan"

which are used for women: I suddenly felt dizzy, as if

I saw a beautiful, plump girl with eyes looking at me

from side to side.

There is an expression in Turkish postu kurtarmak

(to save the skin). The Uzbek alternative to this

phrase is jonini qutqarmoq (to save one's life). Here

the word "post" comes in the meaning of "soul".

When analyzing the components of phraseologies

in the Turkish language, the behaviour and gesture

semantics they imply should also be taken into

account. For example, dizlerini dövmek (to beat one's

knees) in the sense of "to regret what one has done",

el sallamak (to clap one's hands) in the sense of

"careless", kaşlarını çatmak (to raise one's eyebrows)

in the sense of "to be disappointed", etc. Expressions

built on the basis of gestures and facial expressions

mainly express the mood of a person.

The ethnographic factor, i.e., the customs and

traditions of a nation, is also a source of the

emergence of somatic phraseology. In this case,

actions expressed in phraseology acquire a symbolic

meaning. For example: ağızdan ağıza dolaşmak (to

pass from mouth to mouth, i.e. "to be word of

mouth"), ağız karası ("black of the mouth", i.e.

gossip), etc.

The analysis shows that there are more Turkish

phraseological units based on the names of human

external organs than those belonging to other

meaning groups.

2.2 Phrases Are Formed on the Basis of

the Name of the Internal Organs of

the Human Body

The number of somatic phraseologies derived from

the names of interior organs in the human body is

Exploring Phraseologisms Formed with Somatisms in the Turkish Language

183

significantly lower compared to those derived from

the names of exterior organs. The rationale behind

this phenomenon stems from the fact that human

internal organs possess a lesser degree of visibility

and their functionalities remain relatively unfamiliar

to the general populace. The origins of these

statements can be traced back to ancient times, when

medical science was still in its nascent stages, and has

undergone gradual refinement over the course of

history. The phenomenon under consideration can be

elucidated by examining the elements that contribute

to the varying degrees of effectiveness in the

occurrence of expressions, namely the extent to

which somatisms possess a broad or limited semantic

range.

In the course of research, it was found that there

are more than seventy stable compounds formed on

the basis of the words kalp (heart), yürek (heart) in the

Turkish language. The words yürek and kalp are

important tools for expressing human feelings. Most

of the phraseological units formed on the basis of

these words appear as variants of each other. For

example: temiz yürek – temiz kalp, uüreğini

boşaltmak – kalbini boşaltmak; yüreği parça parça

olmak – kalbi parça parça olmak, yüreği yanmak –

kalbi yanmak, yüreği erimek – kalbi erimek ets. İnsan,

onları (çikolataları) ağzında eritirken yüreği de

beraber eriyor (Güntekin, 1995, p. 49). When a

person melts them (chocolate) in his mouth, his heart

melts with it.

Although the words kalp and yürek can be used as

variants of each other in most of the expressions, the

number of expressions formed on the basis of the

word yürek is more. Because in Turkish, the word

kalp is a medical term. If this is compared with the

Uzbek language, the opposite situation is revealed: in

the Uzbek language, the word "heart" is a medical

term, and the word "qalb" means an abstract concept

related to feelings, and inner experience.

Nevertheless, the words in the phrase are used

interchangeably in the Uzbek and Turkish languages.

The name of human internal organs is summed up

in the word karın (stomach): karnı zil chalmak (to

open the stomach). Abdomen, together with the liver,

stomach, intestines, gall bladder and other internal

organs in the human body, rarely represents a person's

emotions, inner experiences, and secrets that are

known only to him (with the exception of (ödü

kopmak – gall bladder rupture).

The number of phrases based on the word liver is

very small:

cigeri beş para etmemek (liver is not

worth five coins, i.e. "a person worth a penny"),

cigerini dağlamak (to stain one's liver, i.e. to suffer).

2.3 Phrases Related to the Activity and

Name of the Members of Speech

Some of the phrases that have arisen on the basis of

the names of human organs are related to speech

activity (Hamidov, 2006, pp. 76-79). In such

expressions, words such as ağız (mouth), dil (tongue),

çene (jaw), söz (word) are defining components, and

such expressions are used in speech in the sense of "to

speak", "to tell" and "to say": ağız açmak (og‘iz

ochmoq), dili tutulmak (tili tutilmoq), ya’ni (tili

kalimaga kelmaslik), sözlerini tartmak (so‘zlarini

tortmoq), ya’ni o‘lchovli, gapirilayotgan gapning

yaxshi-yomon oqibatlarini o‘ylab gapirmoq, söze

karışmak (gapga aralashmoq), ağzını değiştirmek

(so‘zidan qaytmoq), ağzında bakla ıslanmamak

(gapdan og‘zi to‘xtamaslik) etc. In phraseology based

on the word “bakla” "bean" (a leguminous plant,

bean), the difficult ripening of dry beans and the fact

that they do not soften quickly when put in the mouth

were taken into account: Çünkü gevezeydim, sakallı

dayının dediği gibi, ağzımda bakla ıslanmazdı

(Güntekin, 1995, p. 29). Translation: Because I'm

talkative, as the bearded uncle said, broad beans

cannot get wet in my mouth.

In terms of semantic categorization, it is deemed

reasonable to classify Turkish linguistic expressions

pertaining to speech into several groupings. From this

perspective, verbal expressions can be categorized

into two distinct classes based on their inherent

meaning.

- phrases expressing a positive situation;

- phrases expressing a negative situation.

Also, expressions belonging to this group can be

divided into groups according to their main

component:

- phrases formed on the basis of the word of ağız;

- expressions formed on the basis of the word dil;

- phrases formed on the basis of söz

;

- expressions formed by means of other words

related to the speech process.

In the group of expressions that express the

positive state of a person in connection with speech,

include the phrases dilini sıkı tutmak (hold your

tongue tightly), ağzı var, dili yok (has a mouth, no

tongue) or ağzında dili yok (no tongue in his mouth)

possible. Expressions describing the inner world and

character of a person can be included in this group.

Such phrases describe the character of a person, and

it is emphasized that he openly speaks what he thinks,

and speaks the truth without thinking. The meaning

of telling one's secret to someone is expressed by

means of the word kalp (heart; soul), which is not a

speech organ, and by the expression kalbini açmak (to

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open one's heart): Mücgan, bugüne kadar yalnız sana

kalbimi açabildim (Güntekin, 1995, p. 391).

Translation: Mücgan, until today I could only open

my heart to you.

The frequency of expressions denoting the

negative emotional state of an individual is higher in

the current cohort compared to the preceding group.

This phenomenon can be attributed to the fact that

idioms, similar to proverbs, tend to predominantly

convey negative attributes of individuals. This

includes the following: çenesi düşük (chakagi

tushgan), dili açılmak (gapga tushib ketmoq), sözü

ağzından almak (so‘zni og‘zidan olmoq, i.e. “gapni

bo‘lmoq”, ağzını aramak (og‘zini qidirmoq), i.e. “bir

narsani so‘rab, bilib olmoq”, ağzına bir kemik atmak

(og‘ziga bir suyak tashlamoq).

When phrases are grouped based on the main

component or figurative basis, it is necessary to

separate the phrases in which word of mouth was

originally the main component. In expressions

belonging to this group, the word ağız (mouth) is a

defining component: ağız açmak (to open the mouth,

to slip words out of the mouth), etc.

In Turkish, the word ağız mouth is the main

component in expressions that mean to speak

beautifully, to be liked by everyone, to listen

attentively, such as ağzından bal akmak (tilidan bol

tommoq), ağzının içine bakmak (og‘zining ichiga

boqmoq) or ağzı açık dinlemek (og‘zi ochiq

tinglamoq).

Refraining from saying something through the

expressions ağza almamak (not speaking), for some

reason, not speaking due to sadness or fatigue , the

caution in speaking is expressed by the expressions

ağzına bakla almak (og‘ziga tolqon solmoq), ağzına

kilit vurmak (og‘ziga qulf solmoq), ağzını bıçak

açmamak (og‘zini pichoq ham ocha olmaslik).

Hüviyetiniz azıldın ne sebeble bu kad özzi sıkı

oluyorunşım? (Karay, 1985, p. 84). Translation: Why

are you so tight-lipped about her identity?

Sometimes it is said to a person who is not talking,

“ağzını kiraya mı verdin, niye konuşmuyorsun”. In

this sentence, the meaning of the expression ağzını

kiraya vermek "to rent out one's mouth" is interpreted

as "one's mouth is rented out, if one word comes out

of one's mouth, one will pay for it."

Saying something that needs to be kept secret

without thinking through such expressions as

ağzından dökülmek (to spill out of the mouth), i.e.

"blossom from the tongue", ağzı gevşek (empty

mouth), ağzından kapmak (to hang out from the

tongue); To start talking after a long silence or to

reveal someone's secret is reflected in the expression

baklayı ağzından çıkarmak "to take out the bean from

under the tongue" and "to take the bean out of the

mouth" (to take out the bean from under the tongue

(mouth), i.e. "to tell the thing (secret) that is kept

inside"). This expression is said to a person who is

unable to say a sentence due to circumstances (Çıkar

ağzından baklayı! – Now get the beans out of your

mouth!).

In general, most of the Turkish expressions related

to speech emphasize that it is harmful to speak more

than the norm: like, ağzı açılmak (jag‘i ochilmoq),

ağzı gevşek (og‘zi bo‘sh), ağzından düşürmemek

(og‘izdan tushirmaslik), ağzından çıkanı kulağı

duymamak (og‘zidan chiqqanini qulog‘i eshitmaslik).

Using rude words, cursing is expressed through the

phraseology of ağıza alınmaz sözler (unspeakable

words), mumbling, unintelligible speech.

The phrase ağzından girip burnundan çıkmak

"enter from the mouth and exit from the nose" is used

in the sense of trying with all one's strength to

convince someone of something, the phrase ağzına

bir parmak bal çalmak "to put a finger in the mouth"

(deceive with sweet promises).

In Turkish, the verb açmak (to open) is used in

expressions related to speech (along with the word

ağız): ağız açmak (to open the mouth, open the

mouth, open the mouth), ağız açmamak (not to open

the mouth, not to protest). The variants of the

combination of

ağız açmak are yüreğini açmak,

kalbini açmak, gönlünü açmak are used in the sense

of "telling someone one's pain", but also mean to say

the right thing without thinking, simply. This

corresponds to the Uzbek phraseology “ko‘nglini

yormoq”, “yuragini ochmoq” ("to break one's heart",

"to open one's heart").

In expressions related to speech, the adjective açık

is also used. The phraseological units involved in this

word are also related to the inner world of a person,

expressing simple, open voluntariness, expressing

one's thoughts and sufferings without hiding them:

açık gönüllü, açık yürekle söylemek.

The phraseology of ağızdan ağıza dolaşmak is

used in the sense of "to pass from mouth to mouth",

ağzına girmek (to enter into one's mouth), "to get into

someone's private room": Kuzenim, neredeyse

kadının ağzına girecek…(Güntekin, 1995, p. 391).

Translation: My cousin almost entered the woman's

mouth. Bo‘lam qayerda bo‘lsa ham, o‘sha xotinning

pinjiga kirib oladi.

Ağız ağıza (ağzı ağzına) (mouth to mouth), that is,

whispering between two people standing on the

sidelines without letting the others hear, ağız

alışkanlığı (mouth habit), multiple use of one word,

ağız birliği

(to agree on one topic and speak the same,

i.e. "mutual collusion", ağız burun birbirine karışmak

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185

(face, appearance changed and unrecognizable due to

fatigue, drunkenness), ağız eskitmek (repeating the

same thing over and over), ağız kokusunu çekmek (to

put up with the smell of one's mouth, meaning to put

up with someone's unbearable desires due to

necessity, service: Zavallı gelin yirmi senedir

kayınvalidesinin ağız kokusunu çekiyor (The poor

bride has endured her mother-in-law's whims for

twenty years).

In expressions related to speech, the word dil

tongue becomes the main component and acquires

positive and negative meanings: dilini yutmak or

dilini tutmak (not to tell a known secret, refrain from

speaking inappropriately), dilini sıkı tutmak (keep

your tongue tight, restrain your tongue), dili sağlam

(the tongue is healthy), dilin kemiği yok (there is no

bone of the tongue), etc. In the sense of "to stop

speaking", to cut one's tongue, dili kesilmek, dili

tutulmak (to be tongue-tied, to stick one's tongue to

one's palate); When a silent person begins to speak, it

is reflected in the expressions dili çözülmek, dile

gelmek (to enter the language, to start speaking).

V.A. Maslova emphasized that the language

component is sometimes a "symbol of fakeness, lies

and gossip" in phraseology, and this situation is

reflected in such expressions as длинный язык (long

tongue), держать язык за зубами (to bite the

tongue), язык чесать (to bite the tongue). She

concludes, "There is nothing better than language, but

there is nothing worse." (Maslova, 2014, p. 21).

In some Turkish expressions, the words ağız

"mouth" and dil "tongue" can be used together: ağzı

dili kurumak (to dry up the mouth and tongue by

talking too much), ağzını dilini bağlamak (to tie one's

mouth and tongue, not to speak).

The third group of expressions related to speech

activity consists of expressions formed on the basis of

the söz word component. Such phrases can be

synonyms or variants of the same phrase with

phraseologies in which the words ağız mouth and dil

tongue are the main components.

The Turkish söz word corresponds to the Uzbek

“so‘z” and “gap”. For example, the phrase ağır söz

"hard word" in Uzbek is "og‘ir so‘z" or "og‘ir gap"

and is used in the sense of saying something that

touches a person's pride: Bu ağır sözler karşısında,

başını öne eğmekten başka bir şey yapamadı.

(Bunday og‘ir gaplar qarshisida yerga tikilishdan

boshqa chora topa olmadi) (In the face of such harsh

words, he could not help but stare at the ground). Or

the phrase sözünün arkasını getirememek (can't find

words) is used in the sense of having trouble

summarizing the thought, not being able to finish the

sentence.

It is known that interfering with someone's speech

is disrespectful and impolite. Interrupting the speech

of the speaking person is expressed by the

expressions sözünü kesmek (split his words), sözűnű

ağzına tıkamak (to stick what comes out of his mouth

to his collar). Or the Turks followed the following

wisdom about words: Sözü söylemiyorsan o söz senin

kölendir, söylediysen artık sen onun kölesisin. This

means that a person should think carefully before

speaking and speak logically. The meaning of this

word is reflected in expressions such as sözlerini

tartmak (to pull the words), sözlerini seçmek (to

choose the words).

Expressions related to speech were also formed on

the basis of the components of çene, kafa, baş, kulak

(chin, head, head, ears): çene çalmak (jaw), to talk a

lot, çene yormak (jaw tired), talk in vain, kafadan

atmak (shoot from the head), i.e. "to speak without

thinking" kafasına sokmak (pour into the brain), ağır

başlı (heavy-headed), i.e. taciturn, baş kaldırmak

(raise one's head), i.e. talk back. İki “w” li “New -

Wellington”u otelin penceresinden heyecanla

seyrediyorum; çenemi bıçak açmıyor (Karay, 1986, p.

207). Translation: I am excitedly watching "New -

Wellington" with two "w" from the hotel window; I do

not say anything. In this sentence, the phrase ağzını

bıçak açmamak (don't open one’s jaw with a knife) is

a variant of the phrase özını bızakh açmakam (don't

open one’s mouth with a knife) and is used in the

sense of "not to say anything".

Speech activity is also carried out by means of the

verb konuşmak to speak. There are not many

expressions with the presence of this verb: abuk

subuk (saçma sapan) konuşmak (to speak without

slurs). Phrases belonging to this group are also based

on the word ses (sound, voice). For example: Öyle

sevecen öpüyorum ki, anlıyor, ses çıkaramıyor

(Karay, 1986, p. 436). Translation: I kissed so much

that he understood me and couldn't make a sound.

The meaning of the phrase "to keep silent" is "not to

talk back to someone": Ben konuşurken sesini bile

çıkaramaz. (She can't even make a sound when I'm

talking).

Although some expressions are not words related

to speech activity, they can express this activity. For

example: shortening the sentence is expressed in the

phraseology of kısa kesmek (to cut short): Kısa

kesmek istedim, ama hemen fikrimi değiştirdim

(Karay, 1986, p. 25). Translation: I wanted to make

the speech short, but I changed my mind.

Phrases related to speech activity also reflect

different relationships between people. For example,

speaking well to someone you hate for your own

benefit is expressed by means of the phrase ayıya dayı

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demek, speaking bad words about someone, speaking

in a way that affects his honour and personality is

expressed by throwing stones, being very angry by

throwing fire: …O hocaya ateş püskürterek baktı

(Baysal, 1993, p. 211). He looked with anger at the

teacher. The literal translation of the phrase ateş

püskürtmek in this sentence is "breathing fire."

2.4 Phraseologisms Express the

Situation

Conditionally, phrases that convey a state may be

classified as part of the somatic phraseology group.

Additionally, it is worth noting that they function to

depict the mental and physical condition.

Some of the expressions belonging to this group

express a state of fear: yüreği ağzına gelmek (heart to

mouth), ödü patlamak, ödü kopmak (stomach burst),

etc. Oturduğum yerde bir gürültü yapacağım diye

ödüm kopuyordu (Güntekin, 1995, p. 36).

Translation: I was afraid I would make a noise where

I was sitting.

It is known that the feeling of fear appears in

different situations and is expressed through different

images. For example, the meaning of sweating from

fear is expressed by the phraseology of ecel teri

dökmek (to shed a dead skin), and the meaning of fear

of being separated from something is post elden gider

korkusu (fear of losing one's skin).

One of the mental states of a person is happiness,

good mood: ağzı kulağında, ağzı kulaklarına varmak

(og‘zi qulog‘ida), içi içine sığmaz olmak (ichiga

sig‘maslik), gönül eğlendirmek (ko‘ngilxushlik

qilmoq), etc. Phrases expressing mental state and

feeling are formed as a result of using the words kalp

and yürek together with verbs such as parçalamak

(parchalamoq), delmek (teshmoq), kopmak

(uzilmoq), yanmak (yonmoq), doymak (to‘ymoq),

vurmak (urmoq, otmoq) will come They acquire

figurative meaning and express human feelings:

kalbini parçalamak, yüreğini delmek, yüreği yanmak,

etc. Also, besides the words

kalp (soul) and yürek

(heart), the mental state and feelings of a person, the

word ciğer (liver), bağır (liver), öt (gall-bladder), iç

(stomach) and even the word gönül (heart), which is

not a part of the human body. It is also expressed

through expressions formed with For example:

yureğini dökmek – içini dökmek (telling about one's

pain), yüreğı parçalanmak – ciğeri parçalanmak (to

break one's heart, i.e. "to feel sorry for someone's

plight"); kalbi yanmak – bağrı yanmak (burn heart).

The words kalp and yürek used in the expressions

are synonymous with the word gönül "heart" and

express the meanings related to the most delicate

feelings in a person – love, desire, and such feelings.

it is impossible to replace it with the words ciğer

"liver", bağır "bosom", iç "intestine", öt "gall-

bladder": Aşk: gönlüm tadına doyulmaz bir

yumuşaklıkla dolu (Karay, 1986, p. 260) (Love: my

heart is full of boundless feelings). In this sentence,

the word gönül "heart" can be replaced by its

synonym kalp. Or: Kalbini kıracak bir şey demedim

ki sana (Baysal, 1993, p. 328). Translation: I didn't

say anything to break your heart. The expression

kalbini kı

rmak (to break his heart) in this sentence can

be given in Uzbek only in the form of touching his

heart.

In expressions, the word yürek, kalp "heart" is also

used as a synonym for the word can "heart": "

Kâmrân’ın ehemmiyeti yok tabii, onun karşısına

hangi çehreyle çıkmayı canım isterse öyle yparım..."

(Güntekin, 1995, p. 48). (Of course, Kamran is not

important, I can appear before her with whatever face

I want .... The word ko‘ngil in this sentence

corresponds to the phrase ko‘ngli tusamoq which is a

synonym of the Uzbek word for soul.

The word yürek heart can be substituted for the

word can. For example, the phrase can evinden

vurmak corresponds to the Uzbek phrase yuragidan

urmoq. The expressions bağrını delmek or içine

işlemek, içini yakmak can be given in Uzbek as

bag‘rini tilka-pora qilmoq. ...Onun bütün vücudu ayrı

ayrı isteklerle içimi yakıyor (Karay, 1986, p. 634)

Translation: ...Her whole body burns me with

different desires. In this sentence, the word iç is used

synonymously with the words kalp and bağır in the

sense of "to fall in love with someone", or "to suffer

from the pain of love". The words ciğer and bağır

acquire a figurative meaning in the syntactic scope

(context).

Another Turkish synonym for gönül (heart) is iç

(stomach): gönül acısı (pain in the heart), iç acısı

(pain inside). The Uzbek alternative of the

expressions gönül açıcı va iç açıcı is ko‘ngil

ochuvchi, ko‘ngil yayratuvchi (encouraging):

Halbuki önünde bulunduğum manzaranın iç açıcı

olması gerekir (Karay, 1986, p. 437). (However, the

view I am in front of must be heartwarming). Or:

“Olabilir” - dedim, kayıtsız göründüm ama içimden

sarsıldım (Karay, 1986, p. 308) (It is possible, - I said,

I pretended to be indifferent, but I was crushed

inside). In this sentence, the expression içinden

sarsılmak is used in the sense of "to shake from the

inside", "to be crushed".

In Turkish, the word kan is sometimes used as a

synonym for the word can. If the Uzbek alternative of

the expression kan yutmak is qon yutmoq (to swallow

blood), and the word kan has nothing to do with the

Exploring Phraseologisms Formed with Somatisms in the Turkish Language

187

word can, then in the phrase son damla kan (the last

drop of blood), the word kan is synonymous with the

word can.

In Turkish expressions, the state of a person is

also formed by means of other components. For

example: kabına sığmamak (idishiga sig‘maslik),

“terisiga sig‘maslik”, gözü tok (ko‘zi to‘q),

sevincinden göklere uçmak (quvonchidan ko‘klarga

uchmoq), dünyalar onun olmak (dunyoda undan

boshqa baxtli odam yo‘q), dünyayı hiçe saymak

(dunyoni yo‘q hisoblamoq), etc. Another feeling close

to joy is a good mood, which includes the word keyif:

keyfi yerinde (kayfiyati joyida), keyfi kaçmak

(kayfiyati tushmoq), keyif çatmak (kayf-safo qilmoq),

keyfini çıkarmak (to‘yguncha kayf-safo qilmoq,

o‘ynab-kulmoq), keyif sürmek (kayf-safo qilib

yurmoq), felekten bir gün çalmak (literally: to steal a

day from the sky, i.e. "to be the happiest person in the

world for a short time").

3 CONCLUSION

In summary, the investigation of phrases in the

Turkish language revolves around the exploration of

the relationship between the original and derived

meanings, which gives rise to the emergence of

phraseological meaning. The existence of meaning in

a phraseological unit is rooted in a specific image,

which is established through the examination of

semantic relations, the mutual meaning of phrases,

Turkish proverbs, and phraseology. While a

phraseology maintains a connection with its internal

form and expresses a single meaning like a word, its

phraseological meaning differs from the lexical

meaning in various ways. Therefore, even when these

units are synonymous with words, the phraseological

meaning and the lexical meaning are not equivalent.

The scope of the phraseological meaning is broader

than that of the lexical meaning. It is noteworthy that

certain phraseologisms possess a sign-characteristic

that is absent in individual words.

The primary significance holds significant

importance in the construction of phraseological

meaning. The figurative meaning of a word or phrase

is derived from its primary meaning, and there is

some degree of preservation in the relationship

between the two. The original signification that

corresponds to objective reality undergoes a

transformation into a portable, idiomatic signification

rooted in metaphorical imagination. The development

of idiomatic expressions is grounded in commonplace

actions and experiences. The interpretation of the

meaning is not derived solely from the individual

semantic value of each word but rather emerges from

the figurative connotation.

The lexical item undergoes a shift in its primary

role when it becomes part of a phraseological unit,

while the overall meaning of the phraseology and

some connections between its constituent elements

persist. The examination of these relationships aids in

the identification of the origins and mechanisms of

phraseological units. The defining and classifying

features of a phraseology include its lexical meaning.

The intended significance of the phrase can be

discerned through the utilization of a lexicographic

depiction and accompanying annotation. Firstly, this

approach enables the determination of the individual

lexical meaning of each phrase. Secondly, it

facilitates the comprehension of the inherent

characteristics of the lexical meaning within the

phrase, namely those aspects that distinguish it from

the nature of the lexical meaning itself.

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