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22'What on earth can it be that two people so dissimilar as you and Strickland could aim at?' I asked, smiling.
'Beauty' [3;195]
In addition, we have to remember that there is a possibility that the main narrator converts these Tahiti episodes by other minor narrators for the sake of his work.
First, the narrator has a faculty to gather episodes of Strickland told by other narrators, such as Dirk, Captain Nichols, Cohen, Tiare, Brunot, and Dr Coutras. However, his collections are through his preference, and also considered to come under the influence of his invention.
Next, he has a strong notion that he is a writer, and has a faculty to invent fiction. He is quite similar to Maugham both in nature and background, but not equal to Maugham.
He does not have much interest in making a biography based on historical truths in the first place. He stresses making legend over revealing historical truths. It is not too much to say that what he calls a legend or myth is a kind of fiction.
According to Archie K.Loss, "In 'The Moon and Sixpence', the narrator, a novelist, is very much the observer who tells what he knows but never becomes too substantial as a character."[4;38-39] However, "the device of the narrator", which is apparently problematic, is very indispensable to the whole structure of the novel as recent critics says. Liebman points out that: "...the central character in 'The Moon and Sixpence' is not Strickland, but the narrator.the narrator borrows other people's ideas, speculates in order to fill in the gasp of his very limited knowledge, and projects his own fantasies onto the artist. The result is a romantic portrait of Strickland that tells more about the narrator than about the subject of his investigation"[5;331].
REFERENCES
1. Mary E.CH., Arno J., William E. Values in Literature. - U.S.A.: by Houghton Mifflin Company, 1965.
2. Somerset Maugham "The Moon and Sixpence"
3. Archie Loss K. Somerset Maugham. New York: Ungar, 1987. p.38-39
4. Sheldon Liebman W. "Fiction as Fantasy: The unreliable Narrator in The Moon and Sixpence." English Literature in Transition 1880-1920 38, 1995. p. 331
THE FUNCTIONS OF WATER IN FOLKLORE AND
LITERATURE
Kasimova Rano Bukhara State University
Abstract. Functions of water described in legends of Uzbek folklore and their traces in modern literature are analyzed in the article.
Keywords: the curative peculiarities of water, miracles related to the sea, the beliefs of rescuing people from disaster, possessing magic power, the means of passing from transitive world to eternal one.
Water is described as means of life in the myths, legends and fairy tales typical to folklore. Even world of water is depicted as the mysterious world. In ancient times people considered water as the magic world for passing from one world into another, cleaning up one's act, devoting him eternal life. One of the ancient motifs connected with the cult of water became a basis of origin of the legend about an ascetic [saint] Khodja Ubbon. The so called place is located at about 40 kilometers to the south-west of Bukhara city. This place is famous for its curative water well. The cemetery of Khodja Ubbon is included into the monuments of an ancient culture. Information about the cemetery is observed in the travel book of A. Burnes "Travels into Bokhara" firstly. He gave some facts about the coins and ancient relics of the kings lived in olden times. It was defined that these coins belonged to the kingdoms of III-I centuries B.C [2, p.455-473].
Narzulla Yuldashev [7,p.29], who had deeply investigated the cemeteries of Bukhara saints and the history of these spots, wrote about the origin of the legend about Khodja Ubbon cemetery:
Once upon a time there lived a king whose son caught infectious disease leprosy. Being ashamed of their son's illness parents left him in the desert which is called Khodja Ubbon cemetery nowadays. The boy felt exhausted and thirst in scorching hot. Fortunately with the order of God there appeared Khodja Ubbon and asked the fellow the reason of his being there. King's son told a story of himself. Having heard that Khodja Ubbon ascended the highest hill and as soon as he stuck his javelin into the peak, there appeared a spring. Khodja Ubbon told the boy to drink water of that spring. The young fellow did what he had been told and soon recovered.
It is evident that water is one of the main sources for recovering from the illness. On one hand legends show the curative peculiarities of water, on the other hand the beliefs of rescuing people from disaster exist. In some facts Khodja Ubbon is given in the form of Khubbi [4,p.25] and is used for the latter reason. Legends about Khoresm Khubbi indicate that the son of Hakim is a person who amused people with his deeds.
They say that Hakim had three sons; his youngest sons' name was Khubbihodja. Two older sons followed their father and learned religious sciences, but the last one liked to ride the horse and go hunting. Father was upset and angry with his son that he did not follow him. Later Khubbi started to astonish people.
Once Khubbi's father called him three times. After the first calling he started for the road, during the second one he was busy with rescuing suffered people. In the third call he appeared in front of his father. Father got angry with his son's deeds and forced him to leave Khorezm. Khubbi had parted with his father and disappeared.
As you see Khubbi was depicted as a performer of many miracles related to the sea in this legend. So we can say that Khodja Ubbon was created with the help of the imagination and the beliefs of people and always regarded as a mythical hero.
One of the wells situated in Bukhara is called Chashmai Ayub which means spring of Ayub. The water of this well is also famous for its curative function. People, who know about that function come and drink water of this well with a good intention. So many versions of the legend about Chashmai Ayub are spread among the nation. Water is shown possessing magic power which can destroy everything that humankind has got. But the end of the legend gives information about the cure for illness.
The blessed Ayub had 14 children and was very wealthy. He was so rich that he didn't know the amount of his property. Being deprived of his children and wealth he was deprived of his health as well. The worms began eating his body. Allah had ordered worms not to eat Ayub's heart and tongue. Because he remembered Him with his heart and repeated His name with his tongue. All the relatives turned away from Ayub even two of his wives out of three abandoned him. People made Ayub leave the city. After some period the worms began to leave one by one but while he was taking the worms and put them again in their places there came revelation not to put them back on his body, because they had already done their duty. He beat his foot on the ground from the place where he was sitting and with the power of Allah there appeared a spring. When he washed up in the water of that spring one of the worms dropped into the water and turned into a leech, and the other one went up to the mulberry tree and turned into a silk worm. The blessed Ayub regained his health.
That hill still exists and has become cemetery of Ayub. Spring water is the treatment for any wound. The people who keep the silk worm take water from this spring and pour on the worms when worms begin to weave cocoon. Old people wish the patience of Ayub to those who are in difficulty.
Another version of the legend about Chashmai Ayub Mausoleum is cited in the book "Bukhara. The city and the legends":
On the place of modern mausoleum, as the legend suggests, there used to be a desert. Its inhabitants had suffered from the lack of water; they had prayed to God to send them at least some water. In response to these prayers, Saint Job [Ayub] had appeared in front of poor people and hit the ground with his magic staff. Sudden appearance of a well had astonished the people by its vivifying spring and its crystal clear water. It is commonly believed that the water still keeps its clearness and herbal power [1.p, 14].
So, reverence for water and beliefs connected with the cult of water have deep roots in the works of folklore. But in some works of modern literature the theme of water is also been treated. Abdulla Aripov's dramatic epic poem "Way to Paradise" (Jannatga yo7) repeats the motif of water. While rescuing a girl from the disaster a fellow drowns and dies. So, water became the means of passing from transitive world to eternal one [6, p.93].
Attempting to clarify the functions of water described in the legends of Khodja Ubbon, Spring of Ayub, it became obvious that water and rain have been compared to wealth from ancient times and
WORLD SCIENCE
№ 2(6), Vol.4, February 2016
23
became a basis of peculiar ceremonies and customs to be formed. Furthermore, ceremonies connected with the belief in water and belief of our ancestors to nature attracts scientists all over the world.
In general, it can be said that peoples' belief of revering for water exists not only in the works of folklore but also has its traces in the works of modern literature, which causes admiration of the treasure of Uzbek convictions about water.
REFERENCES
1. Bukhara.The city and the legends, trans.M.Muzafarova. T.:Davr Nashriyoti,2010.
2. Burnes A. Travels into Bokhara, being an account of journey from India to Cabool, Tartary and Persia in the years 1831. London, 1839,vol.II.
3. Dirks William. Uzbek-English Dictionary. Central Asian Heritage Group, 2005.
4. Juraev M. and Saidova R. Bukhoro afsonalari [Legends of Bukhara] Tashkent, Xalq Merosi Nashriyoti, 2002.
5. Macmillan English Dictionary. Macmillan Publishers Limited, 2002.
6. Nizamova Sh. Zamonaviy she'riyatda suv bilan bog liq qadimiy tushunchalar talqini [Interpretation of ancient beliefs connected with water in modern poetry], Filologiya masalalari, no.6. T.: Fan, 2013.
7. Yuldashev N. Buxoro avliyolarining tarixi [History of Bukhara Saints] Bukhara, 1997.
8. www.PearsonLongman. Academic e-Tutor Longman Advanced American Dictionary.
ENGLISH COMPUTER TERMS IN A BULGARIAN
COURSE BOOK
PhD Kostadinova Dafina;
Simonski Evgeni
Bulgaria, Blagoevgrad, South West University 'Neofit Rilski'
Abstract. The article deals with some problems in the field of specialized translation, in particular, translation of computer terminology from English into Bulgarian. The focus of the investigation is a course book into Bulgarian concerning personal computers and the terms it consists of. The investigation is based on Newmark's terminology of translation procedures. A corpus of 159 terms is provided, analyzed and categorized. The analysis and categorization revealed that the translation procedures that have been most often used in the textbook that has been in the scope of the investigation are as follows: 54 examples of Descriptive equivalent; 49 examples of Through-translation; 24 examples of Shift and Transposition; 19 examples of Transference have been identified; 5 examples of Cultural equivalent; 4 examples of Couplets; 2 examples of Functional equivalent; 1 example of Naturalization; 1 example of Modulation. There are some translation procedures that do not occur in the analyzed examples; this might be due to the fact that the right terms for these translation procedures are not found in the excerpted examples. One must admit that the amount of terms regarded in this work is small compared to the whole field of the computer studies that is why no general conclusions can be drawn and further investigations can be suggested in this field of study, translation and development.
Keywords: specialized translation; translation of computer terms, English, Bulgarian
Living in a high-technology world and using inventions and machinery whose names sound more than strange and unfamiliar to non-native speakers of English (in our particular case native speakers of Bulgarian) can lead to problems in understanding the specific terms. The object of this investigation is the Bulgarian course book "BtBegeHHe b nepcoHararn-e KOMnroTpn" (2011) /Introduction to personal computers/ (2011) by L. Gugov, and the translations of the English computer terms it contains. We have set the following goals: to analyze and compare the English computer terms and their Bulgarian translations; to investigate the ways in which the English definitions of the terms and the terms themselves change after their translation into Bulgarian; to find out which translation procedures are most used for the English-Bulgarian translation of terms.
