Exploring World Literature Through Artistic Evolution: Depicting

the Essence of Homeland

Faizullayeva Rano Makhmudovna

Navoi Innovations University, Karmana, Navoiy, Uzbekistan

Keywords: World Poetry, Form and Content, Poetic Skill, Art of Translation, Theme of the Motherland, Patriotism.

Abstract: This article explores the profound exploration of nationalism and patriotism in world literature, particularly

through the lens of Uzbek literature represented by poets like Sirojiddin Sayyid. It delves into the historical

roots of patriotic themes, tracing back to ancient epics like "Bilgamish" and their influence on global literary

works such as Homer's "Iliad" and "Odyssey," and Georgian literature represented by Shota Rustavle. The

abstract also highlights the significance of translations in enriching national literature, citing examples from

Russian, Tajik, and Uzbek poets like Sergey Yesenin, Loyiq Sherali, and Pushkin, translated by Sayyid.

Through translations, the abstract argues, cultural exchange and enrichment occur, contributing to the spiritual

wealth of Uzbek readers.

1 INTRODUCTION

Subtle similes, true, philosophical expression of

feelings in world literature brought the reader's

condition deeper. Since ancient times, world poetry

has been trying to understand a person, to assimilate

the expression of feelings in the heart to the will and

freedom of the homeland.

Literature knows no borders; it reflects the image

of the nation and introduces the nation to the world.

The theme of the Motherland has been one of the

main themes in world literature since ancient times.

About 5-6 thousand years ago, Sumerians wrote

epics, epics, and songs. Samples of them have been

preserved. For example, in the epic "Bilgamish",

issues such as the creation of the world and man by

God, the concept of a holy land, and its preservation

are written. Comparatively, such aspects of the epic

have influenced many epics of the peoples of the

world, especially Homer's "Iliad", "Odyssey", Indian

"Mahabhorat", "Ramayana", Uzbek people's

"Alpomish". It is clear that the motives of heroism

and patriotism were nourished by the plot of

"Bilgamish". BC Homeland and patriotic heroes are

sung in the 9th century Homer's "Iliad" (Ancient Troy

was called Ilion. "Iliad" is an epic about the city of

Ilion.) and "Odyssey". The life of the cities of Thebes,

Athens, and Rome is described in the works of

Saphocles. In the works of the Greek historian

Herodotus "History" and "Scythians" patriotic heroes

of the people are taken as the main characters.

Shota Rustavle, a great representative of Georgian

literature, "The wrestler wearing a tiger skin" is a

work that informs about the ancient culture of the

Georgian people. Enlightenment ideas calling for the

unity of the nation and superstition have a wide place

in the works of the representatives of Roman

literature, Cicero, Voltaire, Diderot.

In general, every national literature reflects the

spirit, spirituality, culture, and morality of that nation.

The concept of the nation appeared during the great

French revolution at the end of the 18th century.

Thanks to the revolution, the French and the whole of

Europe began to believe that the main factor in the

development of the country is the self-realization of

the nation. In our country, as a result of the heroic

activities of the young people who entered the

battlefield at the end of the 19th century and the

beginning of the 20th century, the need to fight for the

nation's career, dignity, and glory has reached its

peak. One of the representatives of Jadid literature,

Siddiqi Ajziy, in his work "Mir'oti Ibrat" ("The

Mirror of Lesson") concluded that without science,

state, language, and law, no nation has any prospects,

and a nation that does not acquire these four things is

doomed to destruction. comes – Kasimov (2004).

In this work inspired by Ismailbek Gaspirali's

novel "Dorur-rohat Muslims", one is surprised that

the poet's sweet dreams about the advancement of

Makhmudovna, F.

Exploring World Literature Through Artistic Evolution: Depicting the Essence of Homeland.

DOI: 10.5220/0012854000003882

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 391-396

ISBN: 978-989-758-723-8

391

science and the achievements of the nation and the

Motherland have come true today. Because it has

ideas not only about television, but even about today's

videophones. This shows that people of creativity -

poets and writers are the eyes and ears of the people,

the nation, devotees who care for a bright tomorrow,

and wise men with far-sightedness.

2 METHODOLOGY

Singing the feelings of nationalism and patriotism

started by the Jadidsts on high screens is still giving

new energy and inspiration to our poets, writers and

intellectuals. One of them is Sirajiddin Sayyid, the

national poet of Uzbekistan.

There are many symbols of the country. Every

plant that grows on the soil of the Motherland is the

Motherland. The heart of every person who lived in

this country is one country. Gardens, mountains,

deserts - pictures of the Motherland. Even the clothes

that are idols on us represent the taffeta of the

Motherland. Motherland is as dear as a mother, sweet

to the heart. That's why Sirojiddin Sayyid

Ko‘klardagi to‘lin-to‘lin oyday Vatan,

Osmon desam, toshqin-toshqin soyday Vatan.

Vatan desam, ko‘z oldimga onam kelgan,

Onam desam, nigohimda paydo Vatan –

Sayyid(2018).

I fully agree with his statement. You believe that

these feelings come from the heart. As the spring is

described in the poem "Bahor Kelmish", it is

emphasized that this spring is the spring of the

Motherland, it is incomparable in its familiarity,

beauty and grace to every home and every heart. The

feeling of patriotism shines in the poem "Vatan

Berilmagay" (Sayyid, 2018). Why is the Homeland

not given? Can't get it? Because the Motherland is

destiny, it is up to Allah to decide what kind of

Motherland will be given to whom. Whether you

were born in the country, whether you have a country,

you must be loyal to it until death, take care of it, do

not give it to others. The reason for this is simple:

Otalar bir umr zahmatlar chekkay,

Ro‘zg‘orning tinchi-yu butligi uchun.

Farzandlar shul sabab jonlarin tikkay

Shu yer ona Vatan, yurtligi uchun (Sayyid,

2018).

The honour and love of the nation is greater and more

honourable than anything else. But we don't always

think about the need to keep it clean, honour it, and

praise it, we don't test ourselves to see how

responsible and duty-bound we are in front of this

responsibility. The poet examines himself and others

to see how responsible he is to the Motherland, its

pride and honour. He makes cruel judgments about

unpleasant situations, pours out his anger and hatred.

These verses should wake up those who are thinking

deeply about the Motherland, those who are dull-

minded and shallow observers.

3 RESULTS AND DISCUSSION

Sirojiddin Sayyid's poetry was nourished by national

traditions as well as world traditions. The poet's

translations of Russian and world poetry were able to

raise the poet's poetry to poetic perfection. Therefore,

a number of translated works of the poet were able to

express the following traditions of great talents both

in form and content.

Translation plays an important role in the process

of literary communication and exchange of

experience between literatures. Through translation,

the best examples of one nation's literature can be

enjoyed by another nation, national traditions and

values of one nation become the cultural property of

another nation through literary works. The art of

translation has a long historical development in the

literature of the peoples of the East. Although Alisher

Navoi's epic "Lison ut-tayr" is original, it is said to be

a translation of Farididdin Attar's work "Mantiq ut-

tayr". In different periods, the Indian fairy tales

"Kalila and Dimna", the Arab "Thousand Nights",

and the work "Kobusnoma" by Kaikovus were

translated into Uzbek. Especially Ogahi, who lived in

the 19th century, did great work in the field of

translation.

Even now, translation is considered an important

field and plays a significant role in the development

of our national literature. In the past years, the works

published in the hundred-volume series

"Masterpieces of Russian Literature" became a great

literary event. In general, in the pre-independence

period, translation from the Russian language was

widespread. Examples of literature from English,

French, German and other European countries were

also translated from Russian and presented to Uzbek

readers. Today, works created in Japanese, Korean,

Chinese, English, German, and French languages are

directly translated from those languages. "It is

impossible to imagine the development of national

literature without literary translations from other

literatures. How did Erkin Vahidov become a prolific

poet by translating "Faust" and Yesenin, what search

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for content and form was born in Abdulla Oripov by

translating " Do‘zax", national literature is enriched

as a living organism through the translation of the best

works. changes and reforms itself artistically" –

Ibrahim (2018), says famous critic I. Gafurov.

Following in the footsteps of his mentors,

Sirojiddin Sayyid strives to contribute to the

enrichment of the spiritual wealth of Uzbek readers

by reading the works of other literary representatives,

studying their works, and translating them in order to

improve his creative skills. In volume IV of the poet's

works, translations of the poet are given under the

title "Kongil Safari". These are examples of the works

of Abu Hamid Ghazali, Abu Abdullah Rodaki,

Maulona Jalaluddin Rumi, Hafiz Sherozi,

Abdurrahman Jami, Alexander Pushkin, Laik Sherali,

Andrey Voznesensky, Oljas Sulaymanov, Alexander

Feinberg, Bulat Okudjava, Ernest Hemingway.

The translations of Jalaluddin Rumi are full of

deep philosophical observations. According to

Rumi's interpretation, the homeland is the place

where a person was born and grew up, the soil that

brought him to adulthood, the place that God has

given him. Ambivalence, love for the Motherland was

sung on a high note in Rumi's work. The greatness,

unity, and inequality of God is the main idea of the

whole creation of God's greatness, unity, and the

devotion of a lover who longingly waits for his

companion, his dedication, and his zeal in the path of

love. In every ghazal, the image of the yor is present,

he is the God who always calls to his vassal, love is

such a symbol that the Motherland is embodied in

him. That's why it is said that loving the Motherland

is a matter of faith, because a believer has a

Motherland, and a person who knows and knows

Allah can also appreciate the Motherland. The lyrical

hero, who wants pure faith, appeals to his lover:

O‘zing jonsan, o‘zing jonon, o‘zing husn ahliga

sulton,

Seni derman, seni jonim, uying qayda, uying

qayda – Sayyid (2019)

The verse is a beautiful description of divine love, in

which the lover is interested in where he lives, in

which corner he lives. By saying “O‘zing jon birla

jononim”” we understand that he has devoted himself

completely to this love. In Eastern philosophy, to

know and feel the Motherland is to know and aspire

to God, to become one body and soul with him.

We see places where the image of the Motherland

is reflected in Hafiz Shirozi's translations:

Bu manzillarda tuproq bo‘ldi Hofiz

Bu tuproqlar–mening ob-u gilimdan –

Sayyid(2019).

Birthplace, soil - the symbol of the Motherland. “Ob-

u gil” means water and soil. According to this, the

poet's words "bu manzillarda tuproq bo‘ldi Hofiz "

revives the image of the Motherland in the eyes of the

reader. In another ghazal, the word “ostona” means

the concept of the Motherland. It is said that the

homeland begins at the threshold. In the same way,

Hafiz means the Motherland when he says threshold:

Ushbu g‘urbatxonadan ketsam aziz ostonaga,

Ahd qildim yo‘l aro kirgum yana mayxonaga.

Bu safardan sog‘-omon qaytsam vatanga men

agar,

Qayga borsam do‘st bo‘lurman oqil-u farzonaga

In these stanzas, the mental state of the lyrical hero is

expressed through signs, symbols, and images, so that

a whole lyrical landscape appears in front of one's

eyes with its beauty and arouses admiration in the

heart. Gurbatkhana is a field of love, a place of

endless separation and emigration. The lyrical hero

dreams of abandoning it and returning to his

homeland. Along the way, he decides to enter a

tavern. The pub is a place of happiness, joy and

relaxation. Here, he will get relief from the heavy

feelings he experienced in the foreigner's house.

Returning to the homeland safely is a noble intention,

a great dream! Returning to the homeland is an

opportunity to make friends with intelligent people.

Another aspect is that he deeply understood the pain

of separation and hijran when he was far away from

his homeland and in exile, and this made him think

intelligently and wisely, and to be accompanied by

like-minded, like-minded, intelligent people.

In another ghazal, " Firdavsi rizvonim mening”–"

- my garden of paradise, "“do‘st ko‘yining tuprog‘i”–

in the soil where a friend lived, and in the second

stanza, this simile is reversed and the words and in

both cases we see the sanctity of the Motherland, its

comparison to heaven.

Sirojiddin Sayyid's translations from the Russian

poet Andrey Voznesensky have a great weight.

Volume IV of " Asarlar" contains translations of

examples from the book “Tovush soyasi”, essays, and

poems. The work “Tovush soyasi” is a compilation of

the poet's creative conclusions about literature,

poetry, life, the meaning of life and eternity, and his

life lessons. The writer and poet explain it like this:

"The poems, epics and prose writings collected in

this book (the book "Mangu Rizq" published in

Uzbek in Tashkent in 1990 is intended - emphasis is

ours) are the most valuable works for me. They are

imbued with the ideas of the purification process that

is now called "reconstruction" and are oriented

towards spirituality. I hope that the poem about Lake

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393

Baikal resonates in the hearts of Uzbek readers.

Because at the same time, the pain of the island hurts

me too."

A.A. Voznesensky loved Uzbekistan, had many

friends from Uzbekistan and was proud of them.

Sirojiddin Sayyid writes about it sincerely in his essay

“Ikki asr–bir hayot”. In April 1966, a terrible

earthquake occurred in Tashkent. Then the poet flies

to Tashkent on the first flight, without any assignment

or order, with the will of his heart. For ten days, he

walks next to those affected by the earthquake and

encourages them. During these days, the work

“Toshkentdan reportaj doston” was developed, and he

wrote “Toshkentga yordam bering!” was given under

the slogan and caused a great commotion. Alexander

Feinberg translated the poems of Sirojiddin Sayyid

and published them in Trud newspaper in 2006. A.

Voznesensky wrote an introduction to these poems.

In these words, the poet beautifully expressed his love

for Tashkent and the Uzbek people in general:

"Tashkent is not just an ordinary city. No power, no

worldly changes can tear this city, which is so

precious and unimaginably precious to me, from my

heart. For this reason, every phone call from this city,

which has become a part of my destiny, brings joy to

the world. Tashkent poets are poets who have passed

the harsh tests of time. I salute and thank Tashkent for

helping us find ourselves and our identity!".

A. Voznesensky wrote about Boris Pavsternak,

about his patriotism, his contribution to increasing the

world fame of the Russian language and Russian

literature. Pasternak also mentored Voznesensky. His

student was loyal to his teacher and stayed by his side

until his last moments. The teenager, who was in the

presence of a great artist for the first time at the age

of fourteen, later became a mature artist with the

education of this great writer and poet. During his life,

he was among many writers, poets, literary critics,

artists, how much he paid attention to their places in

the world of creativity, their personal qualities,

character traits, their relationship to artistic creation,

literature, and the negative situation in the literary

process. openly thought about what they are. The

theme of the Motherland, the poetic image of the

Motherland is a leading theme, a timeless image in

the literature of every nation. You can see and feel the

feeling of love for the country in every poem of A.

Voznesnsky. Sirojiddin Sayyid's poems on the theme

of the Motherland are a tribute to him. Voznesensky

wrote a poem called “So‘z hajrida”. It was freely

translated by Sirajiddin Sayyid. In the translation,

through love for words, loyalty and devotion to the

mother tongue, motherland, and motherland are

expressed. Unsatisfied with this, the poet created the

epic “So‘z hijroni ”

So‘z yo‘q.

Muzxonalar singari

Muzlab turar til qo‘rg‘onlari

So‘z yo‘q

Muzlab turar–kezaman

“Devon ul-lug‘otit turk” o‘rmonlari!

In the poem “Izoh“he uniquely expresses the

responsibility before the word:

Mendan so‘z so‘raydi har kecha so‘zlar–

Aytilgan so‘zlar.

Suv so‘ragan kabli suvsiz ariqlar,

Mehr so‘raganday so‘zsiz og‘riqlar...

Another Russian poet, Sergey Yesenin, in his

poem “Singlimga xat expressed his deep love for the

Motherland in the image of his native village. The

same feature can be seen in the poem “Sog‘inch” by

Sirojidin Sayyid. S. Yesenin

Salom senga, singlim,

Salom, assalom.

Qadrdon dalalar salomat bormi?

Ayt, qalay parvarish qilmoqda bobom

Ryazandagi bizning oluchazorni.

Sirojiddin Sayyid:

Xatlar yozdim: “Bormisan, singil,

Daraxtlarim mening omonmi?

Men omonman, tanimoqdaman,

Gohi baland, goh past insonni”

In the translations of the works of the Tajik poet

Loyiq Sherali, we can observe a poetic expression

that is close to the property of the heart. Prose and

poetic translations encourage the reader to understand

himself, his identity, the mysterious moments of

poetry: "Poets live not in material space, but in the

land of universal pain and suffering. The word is the

spiritual life of the people, materialized in sound, and

the dying generations take with them the withered

branches and trees of the word. The word has a

biologically growing feature... Creating a work with

words is like building a wall from live birds and a

flock of birds that are squawking and squawking."

As rightly noted, changes in human thinking,

conflicts in the inner world bring to the stage of

research the approach to its perception using various

methods. The intensity of relations reflected in the

mood of the global world has been showing the power

of the word as well as expanding the possibility of

radical renewal of the essence of literary paintings. In

the rubai of the Tajik poet Loyiq Sherali, the

philosophical spirit of Hayomona is blowing. They

observe life, vitality, and the meaning of life. The

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translator tried to convey them to the Uzbek reader in

the original way.

Falak gardishidan oh-fig‘on yutdik,

Ishq ichra ko‘p g‘amu ko‘p armon yutdik.

Onalar ko‘ksidan oq sut emdigu

Tarix siynasidan barcha qon yutdik.

History has done many injustices to the Tajik and

Uzbek peoples, there is no end to their dreams, but

this grief and this dream have made people grow up

and taught them to understand the injustices in the

depths of history. In a deep philosophical observation

in four lines, the poet takes his imagination far and

wide. The preciousness of life and the pricelessness

of every moment are deeply artistically expressed in

the rubai:

Kelib-ketguvchimiz jahon bazmida,

Qaytadan bundayin davlat yetmagay.

Uning soqiysidan ikkinchi bora

Bizga sog‘ar yetmas, navbat yetmagay

In order to understand these verses, one should

put one's hat on the ground and think carefully.

Translation from Pushkin is a real test school for

a translator. Sirojiddin Sayyid enters this test without

fear. It is not easy to speak Pushkin in Uzbek. At the

time, Oybek and Mirtemir made beautiful translations

from it. When reading their translations, it seems as if

Pushkin wrote in Uzbek. The poetic novel " Yevgeniy

Onegin" was retranslated fifty years after its

translation by the talented poet Mirza Kenjabek

Oibek. The translation was a great creative lesson for

the poet and helped him to be creative in all aspects.

Sirojiddin Sayyid also selected and translated some

poems from Pushkin. In these translations, we can see

a closeness to the poet's spirit:

Bizni azal-azal aylagan sehr,

Yurak oziqlangay shulardan faqat:

Momo o‘choqlarga nisbatan mehr,

Bobo mozorlarga bo‘lgan muhabbat.

Inson – shu muqaddas tuyg‘ularga tan,

Ularsiz zamin ham bo‘shab qolardi.

Ularsiz beqadr bo‘lardi Vatan,

Xudosiz mehrobga o‘xshab qolardi.

Although the poet's lyrical hero describes Pushkin's

sorrows, the poet's heart is also expressed by the same

sufferings. Therefore, the complexities of lyrical

translation express harmony with the poet's heart and

aesthetic feelings. If we look at the concepts

understood from the feelings of the lyrical hero, we

realize that it is possible to observe harmony in the

dreams of the hearts of both artists of words. In this

regard, let's look at the poem "Hikmat" by Sirajiddin

Sayyid:

Hikmat na dasht-u qir, na bog‘u bo‘ston

Va na malikaning chorbog‘idadur.

Na qasr-u ayvonlar, na roh-u manzil

Va na yigitlikning qirg‘og‘idadur.

Na shon-u martaba, na mol-u dunyo

Va na chinorlarning yaprog‘idadur.

Hikmat – bu dunyodan o‘ksinib o‘tgan

Otang mozorining tuprog‘idadur.

Literary critic N. Rahimjonov writes: "The artistry

of talents is a divine phenomenon that is a source of

human value and universal culture. It is not a shovel

that can be held by hand and seen with the eye. It

brings thoughts to our consciousness, educates our

feelings, enlightens the mind, spiritual wisdom".

Based on these concepts, Sirojiddin Sayyid's poetry

develops our spirituality and thinking. it is necessary

to emphasize that it has a special place. As our nation

is an artistic nation, it is natural for it to be nourished

by existing traditions. The feelings of honor and

compassion inherited from our forefathers in people's

ties with a long history have been giving colour to our

lives.

4 CONCLUSIONS

Commenting on the influence of translations on the

poetry of Sirojiddin Sayyid, the tradition of

connecting the gradual laws of his poetry with the

reality of life began to gain harmony. It is necessary

to note the philosophical-intellectual aesthetic value

of the poet's work as a succession of traditions. In this

respect, the artistic poetic interpretation of the theme

of the Motherland has deepened the artist's skills. "It

is a philosophical-aesthetic phenomenon that unites

various currents and schools based on seriously

different views on the essence and existence of art

and, at the same time, having a number of common

aspects, which left a deep mark on the literature and

art of the 20th century. ". Two aspects underlying the

ideas and concepts presented in the quote are

noteworthy, firstly, the essence of being, and

secondly, the phenomenon of combining different

views. It is the centralization of different views in a

single essence (core) that can be interpreted as the

preservation of accuracy in the examination and

analysis of a person.

Sirojiddin Sayyid has been enriching Uzbek literature

by translating rare examples of Russian and world

poetry. Undoubtedly, the sensitive poet Sirojiddin

Sayyid has a significant contribution to the artistic

development of the image of the Motherland in the

experiences of world literature in the Uzbek school of

translation.

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395

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