NOVATEUR PUBLICATIONS JournalNX- A Multidisciplinary Peer Reviewed Journal ISSN No: 2581 - 4230 VOLUME 7, ISSUE 2, Feb. -2021 COMPARISON OF DEMONOLOGICAL AND MYTHOLOGICAL CHARACTERS OF UZBEK AND ENGLISH FOLKLORE SADRIDDINZODA SAFIYA SHAXOBIDDINOVNA Lecturer, Samarkand State Institute of Foreign Languages, Samarkand, Uzbekistan e-mail: [email protected] ABSTRACT people. These demonological images often The folklore of the Uzbek and English appear in the same way in folklore, as they have people is rich, varied and full of bright colors. ¥®• ≥°≠• ≤ØØ¥ ض ¥®• Ø≤§ ò™©Æó °Æ§ °≤• •≤π It is folklore that reveals the true beauty of popular in the East. People in folk legends try to the people, from where the unique customs, subjugate him, since he has magical powers, and traditions, way of life of people come. at the same time they are independent creatures Demonology and demonological characters with a choice to do well or harm a person, the in the folklore of the °©ï≥ we study have environment, thereby the motive for the their own special place, because it presents in appearance of this image in folklore has every work, in oral folk art, it is considered to similarities with a demon. Considering the image be a large component of the spirituality of the of a demon, Satan, "Mythological character" as people. one of the key elements of the demonological KEYWORDS: Demonological images, system in the visual arts of the Uzbek people, the functionality of characters, characteristics of image of a demon, Satan is not fully disclosed, demonology, mythological images, oral folk and in English visual arts the first images of Satan art. show that he is holding scales in his hand; and the latter show that he is slyly trying with his hand INTRODUCTION: or foot to press the side of the balance in which We tried to carry out our analysis with the the evil deeds of the soul are weighed against the help of the lower mythology of ancient Uzbek good. Later this image was depicted by S. Rosa. folklore, because it reflects traces of the In Anglo-Saxon times, it was customary to worldview, way of thinking, ancient traditions identify Lucifer with Satan and the devil, and all and culture of the people. In folklore and three with the serpent from Genesis and the ethnographic sources, data of this type are dragon of Revelation. Here Anglo-Saxon presented on the basis of materials in the form of demonology departs from well-established legends and fairy tales. Without involving a wide traditions to maintain a fairly consistent range of the system of mythological images, it is distinction between Satan, the fallen angel impossible to identify and reconstruct the signs Lucifer who is bound in hell, from the devil, a and functions of mythical characters. By the more mobile instigator of evil, whose exact £ØÆ£•∞¥ ض ° ¥®Ø¨Ø©£°¨ ¥•á • ≠•°Æ òäää °≥ ° relationship with Satan is imagined in different text that functions in various forms of everyday, ways. The main role of this composite figure is semi-ritual and ritual speech, containing the tempter. The overwhelming majority of information about demonological phenomena references to the devil in Old English give the and reproduced in certain thematic, linguistic impression of a psychological metaphor, evil and situational formsó [8, 85]. There are many impulses, and an inclination to sin is easily dialect variants and local forms of demonological attributed to him. ©≠°ß•≥ä 3µ£® §•≠ØÆبØß©£°¨ £®°≤°£¥•≤≥ °≥ ò*©óá By the end of the Middle Ages, the characteristics ò!™©Æ°ó ¨°π ° •π ≤ب• ©Æ the folk art of the Uzbek of this demonological image change: the 99 | P a g e NOVATEUR PUBLICATIONS JournalNX- A Multidisciplinary Peer Reviewed Journal ISSN No: 2581 - 4230 VOLUME 7, ISSUE 2, Feb. -2021 character of the devil, worked out in detail in suffering and fear, while the demonic can be treatises, dramatic images and folklore works, comical or even useful as an ally. In fact, these assimilates in local fairy tales and, within a two provinces are rarely so sharply Christian framework, becomes personal and dichotomized. Such a negative attitude towards vivid, even in circumstances in which its function evil spirits, demonology among the people arose is unclear or completely absent. The image is in the opinion of the scientist Conway M.D. for the often associated with hell.... enim Deus angelis reason that for the first time a person fought for peccantibus non pepercit, sed rudentibus infemi his daily food. With the help of a rough tool made detractos in brtanirn tradidit in iudicium of stone or bone, he had to get fish from the sea, cruciatos reservari.. a bird from the air, an animal from the forest. For [. .God did not spare the angels when they centuries, with such poor equipment, he had to sinned, but cast them into hell and committed wrest dangerous livelihoods from nature. He also them to chains of deepest darkness to be kept saw that all living things around him were until the judgment.. (2 Peter 2.4)] equally trying to satisfy his hunger. It seemed Angelos ver0 qui non servaverunt suum that there was a Spirit of Hunger abroad. And at principatum sed derelinquerunt suum the same time, when he asked for bread, he came domicilium in iudicium magni diei vinculis to the conclusion that there must be invisible aeternis sub caligine reservavit. [And the angels voracious creatures who want all the best for who did not keep their own position, but left themselves. Therefore, the ancient world was their proper dwelling, he has kept in etemal engulfed in a huge brood of Hungry Demons. chahs in deepest darlaiess for the judgment of the Indeed, it is believed that all evil spirits are great Day. (Jude 6)p1 opposed by good ones who, with due While these passages may be cryptic due propitiation, make it their business to protect the ¥Ø ¥®• ©Æ¥•≤≤•¥°¥©ØÆ Ø¶ ¥®• Ø≤§≥ ò®•¨¨ó °Æ§ inhabitants of specific places from demonic ò§•••≥¥ó §°≤´Æ•≥≥ ó ≥Ø≠• °¥≤©≥¥©£ encroachments. Every district, and even every authorities as the air of this world (to be village, has its own guardian genius, often called discussed briefly), the emergence of an his Mother. Although there is a universal image independent literary tradition - the visions of hell of the demon, which is in the minds of not only and Descensus ad inferos - ultimately concluded the peoples we study, but also in almost all the Satan's underground prison is absolutely peoples of the world, this is a demon that "lurks unambiguous. These ambiguities of function and in cemeteries." [19, 90] In the East, it is location create an even more perplexing tension represented mainly by such forms as the that recurs throughout the devil's narratives, the repulsive ghoul that preys on dead bodies; but it very distinction between devil and subordinate was developed in some strange way to a Slavic demons. As noted above, scientist notes that phantom called the vampire, whose particular ò≥Ø≠•¥©≠•≥á ÆØ §á ®• §•∂©¨ ©≥ ≥©≠∞¨π µ≥•§ °≥ fearfulness lies in the fact that it represents a ° £Ø¨¨•£¥©• ¥•≤≠ ¶Ø≤ °¨¨ •∂©¨ ≥∞©≤©¥≥äó )Æ ¶Ø¨´¨Ø≤•á form in which any deceased can reappear, not in demonology encodes the main moral and order to beat the dead, but in order to suck the ontological registers in literary and liturgical blood of the living. formulations, and expresses personal and social Everyone who has had to deal with the practice anxieties through concrete images. This is, of of collecting folklore information of this type is course, too simplistic to argue that folklore well aware that the first difficulties begin with encodes its ideals in the divine and the taboo in the need to comprehend what exactly stands (in the demonic; the divine is often a source of terms of content) behind the first name of this or 100 | P a g e NOVATEUR PUBLICATIONS JournalNX- A Multidisciplinary Peer Reviewed Journal ISSN No: 2581 - 4230 VOLUME 7, ISSUE 2, Feb. -2021 that myphological character ówäwwä 4®• mythological such as "Pari" are given as a mythological characters of the Uzbek folklore are characters large number ¥®• ©≠°ß•≥ ض ò1°π°≤≥óá ò0°≤©óá ò!™§°≤óá ò8©∫≤ó 6 Genesis All of the above mythical characters, supernatural beings, ò óä 3•≠µ≤ -¥®Ø¨Ø©£°¨ characters often have a often with unknown origins close relationship with totemistic and animistic 7 Locus Caves, rivers, water areas, views and are the imagination of our ancient heavenly destiny. primitive ancestors, although much work has 8 Time of Often at any time of the day, been done to study the essence, related beliefs of functioning sometimes after sunset. 9 Functions Guardian (performs the each mythical and demonological character, but function of good, help the the genetic roots of each of them, functionality, people,) connection with ancient cults and beliefs are Patronage (connection with illuminated not bright. the water element, causing or As L. Vinogradova justly remarked, "Each of the stopping wind, rain, impact on natural phenomena, harvest features taken separately is practically never a vegetation) property of one single mythological character, but is included in a combination of When studying the data of the characteristics of one or another image." mythological character, it becomes clear that Following the developed Vinogradova's scheme, Kayumars is a mythical image that is widely used which includes a set of characteristics in the oral and written literature of the Turkic (hypostases, appearance, loci, characteristic and Persian peoples. In the book of Avesto, names, functions and relationship with a +°°≤≥ ©≥ µ≥•§ °≥ ò'°π° -°≤©¥°ó sá yzá person), we tried to give a set of characteristics, ©≤§°∂≥© ©Æ ò3®°® Æ°≠•ó •∏∞¨°©Æ•§ ØÆ• £®°∞¥•≤ Ø a holistic image, which are the central this image, describing it to the universe as a ruler mythological character of Uzbek folklore.