The works of Zahir ad-Din Muhamad Babur enjoy global recognition and have been subject of study for centuries. Distinguished by its national spirit and unique lexicon, Babur's work stands apart from other Central Asian writings. "Baburnama," a rich source of information, has been translated into numerous languages, including notable English translations by John Leyden and William Erskine (1826), Annette Susannah Beveridge (1921), and Wheeler Thackston (1996), each offering comprehensive renditions. This article focuses on a comparative analysis of medical terminology within "Baburnama" across these three translations. It delves into Zahir ad-Din Babur's portrayal of real events, his expressions of surprise and regret, and the circumstances surrounding individuals' illnesses and deaths. The article examines these aspects by analyzing original text excerpts alongside their corresponding medical terms as found in the English translations.

Har bir millatning daho sanalgan mashhur vakillari bor. Mashhurlar olamdan otsalar-da, ularning qilgan yaxshi amallari, meros qilib qoldirgan asarlari hamisha millat tomonidan yodga olinadi. Zahiriddin Muhammad Boburning “Boburnoma”sida keltirilgan “Zikri nomero hakimon umri soniy guftand” – “Shuhrat bilan yodlanishni hakimlar ikkinchi umr deyishar” maqoli bugungi kunda uning o‘zini tez-tez yodga olinishini anlatadi, nazarimda. “Boburnoma”ni o‘rganar ekanmiz, undan hayot uchun ibratli misollarning ko‘pligini anglab yetamiz. “Boburnoma” o‘zbek olimlari tomonidan H.Qudratullayev, S.Hasanov, N.Otajonov, D.Hoshimova o‘zbek va chet el adabiyoti tarixi ko‘lamidagi tadqiqotlar amalga oshirishilgan. Abdurauf Fitrat, H.Yoqubov, Y.G‘ulomov, V.Zohidov, X.Sultonov, I.Sultonov, A.Qayumov, A.Haitmetov, F.Sulaymonova, N.Mallayev, X.Nazarova, P.Qodirov, S.Jamolov, B.Valixo‘jayev, R.Nabiyev, A.Abdug‘afurov, B.Qosimov, N.Komilov, J.Sharipov, M.Xolbekov, B.Mamatov, G‘.Xo‘jayev, R.Vohidov, I.Sulaymonov singari o‘zbek olimlari asarga tarixiy, adabiy, geografik manba sifatida yondashib, e'tiborni badiiy-estetik qiymatiga qaratganlar. Tilshunoslik va tarjimashunoslik yo‘nalishida S.Azimjonova, A.Ibrohimov, S.Shukrullayeva, F.Salimova, Z.Xolmonova, L.Xo‘jayeva, N.Jiyanova, N.Otajonov, M.Sobirov, R.Karimov, N.O‘rmonova, M.Amanov, D.Hoshimova (doktorlik dissertatsiyasi) Sh.Haitov, D.Muhammadiyeva qiyoslanayotgan tillar (turkcha, qozoqcha, ingliz, hind va fransuz) vositalarini ko‘proq lug‘aviy muvofiqliklaridan kelib chiqib, tadqiqot olib borishgan.

“Boburnoma” chet el olimlari tomonidan jiddiy o‘rganilgan bo‘lib, u Yevropa sharqshunoslarining diqqat-e’tiborini XVIII asr o‘rtalaridan buyon jalb qilib kelmoqda. Asarni D.Vitsen, J.Leyden, V.Erskin, R.Kaldekot, S.Puul, E.Xolden, M.Elfinston, Jan-Pol Ru, Jan Lui Bake-Grammon, G.Elliot, V.X.Moreland, Pave de Kurteyl, F.G.Talbot, A.Denison Ross, A.S.Beverij, H.Beverij, H.Lemb, A.Shimmel, S.Deyl, M.V.Ko‘prulizoda kabi yirik G‘arb sharqshunoslari, N.I.Ilminskiy, N.N.Pantusov, V.V.Vyatkin, N.I.Veselovskiy, V.V.Bartold, A.N.Samoylovich, M.Salye, A.A.Semyonov, A.Yu.Yakubovskiy, I.V.Stebleva, M.Maklay kabi rus olimlari; Ahmad Ali Ko‘hzod, Abdulhay Habibiy, Gulchin Ma'oniy singari afg‘on va hind olimlaridan: Zokir Husayn, Nurul Hasan, Shafiqa Yorqin, Muni La'l, S.A.Sharmi, R.P.Tripathi, P.Saran, Kanunga, Muhibbul Hasanlar tadqiq qilganlar. Asarining yanada chuqurroq tadqiq etilishining boisi shundaki, undan turli sohalarga oid ma’lumotlar olimshimiz mumkin.

Shuningdek, tibbiyot sohasidagi terminlar ham unda yetarlicha qo‘llangan Shu nuqtayi nazardan bu safargi tadqiqotimizni “Boburnoma”dagi tibbiyotga oid so‘zlar, kasallik nomlarining inglizcha tarjimasini o‘rganishga e’tiborimizni qaratamiz. Asarda muallif kasallik nomlarining ma’nosini ochib berish bilan birga mumtoz adabiyot va zamonaviy ingliz tilidagi ma’nolarini ham ochib beradiki, muallif asarning voqealar bayonini tafsilotlar bilan qanday qilib?, nima uchun?, nima u? degan savollarga javob tariqasida aks ettiradi. Asarda tibbiyot terminlaridan mag‘zi chiqmoq, Iligiga qort chiqish, hasba marazi bo‘lmoq, quyong tashvishi, dobg‘uli kabi kasalliklar mavjudki, ular ingliz tilida qanday aks etishini aniqlash maqolamizda vazifa qilib qo‘yiladi. Boburning oyog‘i, yani soniga yara chiqqan mahaldagi voqeada ushbu termin aks etgan. O‘sha zamonlar eng yaxshi tabibni yarani davolashga chaqirtirishadi: Кичик хоннинг қошидин қўпуб, ўзумнинг ўрдумға келдим. Ярамни боққали Атика бахши отлиқ мўғул жарроҳини йиборибтурлар. Мўғул эли жарроҳни ҳам “бахши” дер. Жарроҳликда бисёр ҳозиқ эди. Кишининг мағзи чиқса, дору берур эди. Илдиздин ҳар турлук яра бўлса эди, осон муолажа қилур эди. Баъзи жароҳатқа марҳамдек дору қўяр эди, баъзиға егали дору берур эди. Менинг бутумнинг ярасиға бучқоқ ёрмоқни буюрди, фатила қўймади. Илдиздек нимани ҳам бир қатла едурди. Ўзи дер эдиким, бировнинг инчка пойчаси синиб, бир тутамча ери реза-реза бўлуб эди, этини ёриб сўнгакларини тамом олиб, сўнгак ўрниға доруни ун қилиб солдим. Ул дору сўнгак ўрниға сўнгакдек-ўқ бутти. Мундоқ ажиб ва ғариб нима хейли дедиким, вилоят жарроҳлари андоқ мудоводин ожиздурлар [Бобур 2002,94].

– Kichik xonning huzuridan chiqib, o‘zimning o‘rdamga keldim. Yaramga qarashga Atika baxshi ismli mo‘g‘ul jarrohini yuboribdilar. Mo‘g‘ul xalqi jarrohni ham baxshi deydi. U jarrohlikda juda mohir edi. Kishining miyasi zarb yesa – dori berardi. Har turli yaralarni ildizdan qilingan malham bilan oson muolaja qilardi. Ba’zi jarohatga malhamdek dori qo‘yar, ba’zisiga yegani dori berardi. Mening sonim yarasiga jun kuydirib bosishni buyurdi, pilta qo‘ymadi. Ildisdek narsani ham bir marta yedirdi. O‘zi der edikim: “Birovning ingichka poychasi sinib bir tutamcha yeri mayda-mayda bo‘lib edi. Etini yorib suyaklarini batamom olib, suyak o‘rniga dorini un qilib soldim. U dori suyak o‘rnida suyakdek bitdi.” Bunday ajoyib va g‘aroyib hodisalardan anchagina aytib berdiki, viloyat tabiblari bunday davolashdan ojizdirlar [Бобур 2008, 93]. Demak, birinchi keltirilgan misol asliyat matni, undan so‘ng uning tabdili keltirildi, chunki ajratib ko‘rsatilgan so‘zlarning barchasi tibbiyot terminlariga kiradi va ularning ma’nosini tushunib olish qulaydir [Бобур 2008, 93]. Asliyat mahsuli jarroh, baxshi, yara, fatila, so‘ngak, inchka poychalar, fatila qo‘ymoq, doru qo‘yar ot va fe’l so‘z turkumidan tashkil topgan. Ushbu terminlar “Boburnoma”ning uch turdagi Jon Leyden va Villiam Erskin (1826), Anetta Susanna Beverij (1921) va Vilyer Tekston (1995)ning inglizcha tarjimasida qay tarzda aks etganini kuzatamiz. Asliya matni Jon Leyden va Villiam Erskindsa quyidagicha tarjima qilingan: After getting up from the little Khan’s, I came to my own camp, when he sent me his own Yakshi or Surgeon to examine my wound. The Moghuls term a surgeon Yakshi. He was wonderfully skilful in surgery. If a man’s brains had come out, he could cure him by medicine; and even where the arteries were cut, he healed them with the utmost facility. To some wounds, he applied a kind of plaster; and to some wounded persons he gave a medicine to be swallowed. To the wound in my thigh he applied the skin of some fruits which he had prepared and dried, and did not insert a seton. He also once gave me something like a vein to eat, and said, “A man had once the bone of his leg broken in such a manner that a part of the bone, of the size of the hand, was completely shattered to pieces. I cut open the integuments, extracted the whole of the shattered bones, and inserted in their place a pulverized preparation; thepreparation grew in the place of the bone, and became bone itself, and the leg wasperfectly cured.” He told me many similar strange and wonderful stories of cures, suchas the surgeons of our countries are totally unable to accomplish [Leyden 1826, 112].

– Kichkina Xonnikida turgach, men o‘z qarorgohimga keldim, u menga yaramni tekshirish uchun o‘zining Yaxshi jarrohini yubordi. Mo‘g'ullar jarrohni Yaxshi deb atashadi. U jarrohlikda ajoyib mahoratga ega edi. Agar odamning miyasi chiqqan bo‘lsa, uni dori bilan davolay olardi va hatto tomirlari kesilgan bo‘lsa, ularni eng yaxshi usul bilan davolagan. Ba'zi yaralarga u gips turini qo‘llagan; ba'zi yaradorlarga esa ichish uchun dori bergan. Sonimdagi yaraga o‘zi tayyorlab quritgan ba'zi mevalarning po‘stlog‘ini surdi, lekin pilta qo‘ymadi. U ham bir gal menga ichib qo‘yishim uchun tomirga o‘xshash narsa berdi va shunday dedi: “Bir marta bir odamoyog‘ining suyagi shunday singanki, suyakning qo‘l kattaligidagi bir qismi butunlayparchalanib ketgan. Men lat yegan joylarni kesib oldim, hammasingan suyaklarnichiqarib oldim va ularning o‘rniga maydalangan dorini qo‘ydim; dori suyak o‘rnidao‘sib, suyakning o‘ziga aylandi va oyoq mukammal davolandi. U menga, masalan, bumamlakat jarrohlari umuman qila olmaydigan ko‘plab shunga o‘xshash g‘alati vaajoyib shifo hikoyalarini aytib berdi (Muallif tarjimasi).

Leyden-Erskinning tarjimasi bizningcha yomon emas, asliyatdagi barcha tibbiy terminlar o‘z ma’nosida keladi, lekin har qanday tarjimon adashadigan qiziq hodisa ro‘y bergan. Odatda podshohga eng yaxshi mutaxassislarni tavsiya etishadi. Shu nuqtayi nazardan bo‘lsa kerak, baxshi so‘zi Yaxshi (Jarroh)ga aylanib qolgan. Buni mantiqan va mazmunan togri deb oylagan tarjimon baxshi mogulcha so‘z ekanligini anglamagan. Natijada baxshi sozi “Yaxshi” “ot”dan “sifat”ga o‘zgargan. Inglizcha “seton” so‘zi esa aynan “fatila” yani, “pilta” so‘ziga to‘g‘ri kelgan. Asliyat matni “Boburnoma”ning ikkinchi tarjimoni Susanna Beverijda quyidagicha beriladi:I went from his presence straight back to my own camp and there he sent hisMughul surgeon to examine my wound. Mughals call a surgeon also a bakhshi; thisone was called Ataka Bakhshi. He was a very skillful surgeon; if a man’s brains had come out, he would cure it, and any sort of wound in an artery he easily healed. Forsome wounds his remedy was in form of a plaster, for some medicines had to betaken. He ordered a bandage tied on the wound in my leg and put no seton in; once hemade me eat something like a fibrous root (yildiz). He told me himself, ‘A certain man had his leg broken in the slender part and the bone was shattered for the breadth ofthe hand. I cut the flesh open and took the bits of bone out. Where they had been, I put a remedy in powder-form. That remedy simply became bone where there had been bone before.‘ He told many strange and marvelous things such as surgeons in cultivated lands cannot match [Beveridge 1921, 170].

– Men uning huzuridan to‘g'ridan-to‘g'ri o‘z lagerimga qaytdim va o‘sha yerda mening yaramni tekshirish uchun o‘zining Mug'ul jarrohini yubordi. Mug‘ullar jarrohni ham baxshi deyishadi; Bu mug‘ulda baxshi deb atalgan. U juda mohir jarroh edi; agar odamning miyasi chiqqan bo‘lsa, uni davolardi va arteriyadagi har qanday yarani osonlik bilan davolaydi. Ba'zi yaralar uchun uning davosi gips shaklida edi, davolash yoki bog‘lab davolash, ba'zilari uchun dori-darmonlarni qabul qilish kerakedi. U oyog'imdagi yarani bog'lab qo‘yishni buyurdi va hech qanday pilta qo‘ymasliknibuyurdi; bir marta u meni tolali ildiz (yildiz) kabi bir narsa yedirdi. U menga o‘ziaytdiki: "Bir odamning oyog'i ingichka qismi singan va suyagi qo‘lining kengligidasingan edi. Men go‘shtni kesib, suyak bo‘laklarini olib tashladim. Ular bo‘lgan joyga men dorini kukun qilib qo‘ydim. Bu dori ilgari suyak bo‘lgan joyda suyakdek bo‘libbitdi.” U ko‘p g'alati va ajoyib narsalarni aytib berdi, masalan, bu hududdagi jarrohlarunga tenglasha olmas ekan. Ushbu tarjimada “camp” yani “lager” va “gips” “plaster” so‘zlarini mumtoz matnga biroz to‘g‘ri kelmasligini hisobga olmasak, Susanna Beverij ham yaxshi tarjima qilgan. Tibbiyotga oid so‘zlarning barchasini tarjimada aks ettira olgan. Asliyat matni “Boburnoma”ning uchinchi tarjimoni V.Tekstonda quyidagicha beriladi: I left Kichik Khan and went to my own camp. A Moghul surgeon named Atika Bakhshi. He was quite an expert at surgery. If somebody’s brains had spilled out, he gave him some medicine. He could easily treat any sort of wound from his herb bag. For some wounds, he prescribed a salve like medicine; for others he dispensed medicine to be swallowed. For the wound on my thigh, he ordered animal’s foot to be rubbed on it, and he did not apply a dressing. Once he had me swallow something herbal. He used to say, “A fellow broke his leg. It was shattered for a span. I hollowed out the flesh, took out all the bone splinters, made a paste, and put it in place of the bone. The medicine healed just like bone where the bone had been.” He told me all sorts of strange and remarkable maladies the surgeons in our country were incapable of treating [Wheeler 1996, 127]. – Kichikxonni tark etib, o‘z qarorgohimga ketdim. Atika Baxshi ismli mo‘g'ul jarrohi. U jarrohlik bo‘yicha juda yaxshi mutaxassis edi. Agar kimnidir miyasi boshi yorilib chiqib qolsa, u unga dori berardi. U dorivor o‘t sumkasidan har qanday yarani osongina davolay olardi. Ba'zi yaralar uchun u dori kabi shilimshiqni buyurdi (suyuq malham); boshqalarga yutish uchun dori berdi. Mening sonimdagi yara uchun u va uni bog'lamadi. Bir marta u menga o‘simlikdan tayyorlangan narsalarni yutishni buyurdi. “Bir yigit oyog‘ini sindiribdi. U bir muddat suyaklari parchalanib ketibdi. Men go‘shtni o‘yib, barcha suyak bo‘laklarini chiqarib oldim, o‘simlikdan xamir tayyorladim va suyak o‘rniga qo‘ydim. Dori suyak bo‘lgan joyda xuddi suyak kabi shifo topdi".

U menga yurtimizdagi jarrohlar davolay olmaydigan turli g'alati va ajoyib kasalliklarni aytib berdi. Uzoq yillar davomida “Boburnoma” tarjimalarini taqdiq etish asnosida shuni ko‘rdikki, V.Tekston tarjimaning barcha metodiga murojaat qilgan. Asliyatning ma’nosi va g‘oyasini o‘girish, kalkalab tarjima qilish, frazeologik birlikni saqlab qolish va ixchamlilikka ham e’tibor qaratganini guvohi bo‘lamiz. Lekin V.Tekstonningtarjimasida asliyatdagi hayvonning junini kuydirib yaraga qo‘yish muolajasi notog‘ri berilgani, bu joyda u hayvonning oyog'ini surtishni buyurdi deb adekvat tarjimaga erisha olmagan. Lekin singan ingichka poychalarni voqeiy bayon etishini tarjimada juda yaxshi aks ettirganini ko‘rsatadi. Zahiriddin Bobur qo‘l ostidagi beklarini maqtar ekan, albatta, yana boshqa bir bekini uning ziddi ekanligini ta’kidlaydi. Yillar davomida sinalgan, unga qilgan xizmatlarini taftish qilib, oqibatda nima roֲ‘y berganini va o‘zi ham undan dili og‘riganini bildiradi. Ana shunday misollardan biri asliyatda quyidagicha beriladi: Менинг ҳам табъим бу мардак била ёмон эди, ҳам инфиолдин ва ҳам таваҳҳумдин тура олмади, рухсат тилади. Мен дағи миннат туттум, рухсат бердим. Али Дўст ва Муҳаммад Дўст ўшул рухсат олғон била Танбал қошиға бордилар. Танбалға муқарраб бўлуб, ғалаба ёғийлиқлар ва ёмонлиқлар бу оталиқўғуллуқтин зуҳурга келди. Бир икки йилдин сўнг Али Дўстнинг илигига қорт чиқиб ўлди [Бобур 2002, 77]. Oylaymizki, ushbu matn o‘quvchiga tushunarli va tabdilga hojat yo‘qdir. Ushbu matndagi qort chiqmoq-kuydirgi chiqmoq yoki hozirgi zamonaviy tibbiyotda rus tilidagi “сибирская язва”, yani “saraton”ni anglatadi. Demak, qo‘liga qort chiqib o‘lishi saratondan ekanligini anglatadi. J.Leyden-V.Erskin asliyat matnini quyidagicha tarjima qiladi: I had conceived a rooted dislike to the man. Partly from shame and partly from apprehensions, he could no longer remain with me, and asked leave to retire, which I granted with great pleasure. Ali Dost and Muhammed Dost, on leaving me, went and joined Tambol, by whom they were received and treated with much distinction; and I afterwards had many proofs of the mutinous and incendiary temper of both father and son. A year or two after, Ali Dost was siezed with a cancerous sore in the hands, of which he died[Leyden 1826, 83].

– Men bu odamni ich ichimdan yomon ko‘rardim. Qisman uyatdan, qisman xavotirdan u endi men bilan qola olmadi va nafaqaga chiqish uchun ruxsat so‘radi, men buni mamnuniyat bilan qabul qildim. Ali Do‘st va Muhammad Do‘st meni tark etib, Tambalga qo‘shilishdi. Keyinchalik menda ota va o‘g'ilning qo‘zg‘olon va qizg‘in kayfiyati haqida ko‘plab dalillari bor edi. Oradan bir-ikki yil o‘tgach, Ali Do‘st qo‘lida chiqqan saraton yarasidan vafot etibdi. Ushbu matnda faqatgina “a cancerous sore” tibbiyot termini bo‘lib, ya’ni “saraton yarasi” kabi o‘girilgan va adekvat tarjimaga erishgan. Asliyat matnining Susanna Beverijdagi tarjimasi quyidagicha beriladi: As for me, my very nature resisted ill with the manikin’s! From shame and fear, he could stay no longer with us; he asked to leave; I took it as a personal favor; I gave it. On this leave, he and his son, Muhammad-dost went to Tambal’s presence. They became his intimates, did from father and son alike, much evil and sedition issued. Alidost died a few years later from ulceration of the hand [Beveridge 1921, 125].

– Menga kelsak, mening tabiatimga bu erkak unchalik mos kelmas edi! Uyat va qo‘rquv tufayli endi u biz bilan boshqa qololmadi va ketish uchun ruxsat so‘radi. Men buni shaxsiy manfaat sifatida qabul qildim va javob berdim. U o‘g‘li Muhammad-do‘st bilan Tambal huzuriga ketdi. Ota va o‘g‘ildan ko‘p yovuzliklar bo‘lib, fitna ko‘tarib, uning yaqiniga aylandilar. Ali Do‘st bir necha yil o‘tgach, qo‘lidagi yaradan vafot etdi. Susanna Beverijda “qo‘liga qort chiqmoq” fe’ldan iborat kasallikning inglizchasida “ot” – “ulceration”- “yara”dan iborat bo‘lgan. V. Tekstonda quyidagicha tarjima qilinadi: Even my nature was repulsed by this fellow. No longer able to stay on account of shame and fear, he requested leave. I did him a favor and let him go. As soon as they were given leave, Ali-Dost and MuhammadDost went to Tambal. As they became intimates of Tambal, much sedition and evil issued from this father-son pair. A year or two later Ali-Dost died from an abscess on his hand [93]. – Hatto mening tabiatim ham bu odamdan jirkanishimni korsatardi. U uyat va qo‘rquv tufayli endi qola olmay, ketishga ruxsat so‘radi. Men unga yaxshilik qilib qo‘yib yubordim. Ali Do‘st va Muhammad Do‘st Tambalga ketishdi. Bu ota-o‘g'il juftligi ko‘p fitna va yomonliklari bilan Tambalga yaqin bo‘lib olishdi. Bir-ikki yil o‘tgach, Ali-Dost qo‘lidagi xo‘ppozdan vafot etdi. Ushbu tarjima orqali zamonaviy va og‘zaki nutqqa moyil Vilyer Tekstonnning uslubi bora bora yorqinlashganini ko‘ramiz. Uning tarjimasida iligiga qort chiqmoq – xoppoz leksik birligi “ot” turkumiga va og‘zaki nutqqa mansub tibbiy so‘zni qo‘llagan.

Bobur asarda juda ko‘p marta o‘zi va yaqinlarining qanday kasalga chalingani haqida batafsil yozadi. O‘zining onasi haqidagi yozgan voqeasi quyidagicha: Муҳаррам ойида менинг онам Қутлуқ Нигорхонимга ҳасба марази ориз бўлди, фасод қилдилар, ноқис воқиъ бўлди. Бир хуросонлиқ табиб бор эди, Саййид табиб дерлар эди. Хуросон дастури била ҳиндувона берди, чун ажал етиб экандур, олти кундин сўнг шанба куни Тенгри раҳматиға борди [Бобур 2002, 124].

– Muharram oyida onam Qutlug‘ Nigorxonim terlama kasaliga chalindi. Qon olishdi. Foydasi bo‘lmadi. Bir xurosonli tabib bor edi. Sayyid tabib derdilar. Xuroson usuli bilan tarvuz berdi. Ajal yetib kelgan ekan, olti kundan so‘ng shanba kuni Tangri rahmatiga bordi [Бобур 2008, 123]. In the month of Moharrem, my mother, Kutluk-Nigar Khanum, was seized with the pustulous (psorias) eruption, termed Khasber, and blood was let without effect.

A Khorasan physicians, named Sayed Tabib, attended her; he gave her water – melons according to the practice of Khorasan; but as her time was come, she expired, after six day’s illness, on a Saturday, and was received into the mercy of God [Leyden 1826,169].

– Muharram oyida onam Qutluk-Nigorxonim Xasba deb atalgan (psorias) kasalining zo‘rayishi bilan xastalandi va qon olidirishlar ta'sir qilmadi. Xurosonlik tabiblardan biri Sayid Tabib ismli uni ko‘rgani keldi; unga Xuroson amaliyotiga ko‘ra tarvus yedirdi. Ammo vaqti kelgan ekan, u olti kunlik kasallikdan so‘ng shanba kuni vafot etdi va Xudoning rahm-shafqatiga sazovor bo‘ldi. (Muallif tarjimasi). Ushbu tarjimada “Hasba marazi” ingliz tilida “was seized with the pustulous (psorias) eruption” – Xasba termini bo‘lgan (psorias) kasali, deb beriladi. Lekin psoriazdan inson halok bo‘lmaydi va tarjima xato. Qolgan tibbiy termin “qon oldirishlar” to‘g‘ri tarjima qilingan. Asliyat matnining Susanna Beverijdagi tarjimasi quyidagicha beriladi: In the month of Muharram my mother had fever. Blood was let without effect and a Khurasani doctor, known as Sayyid Tabib, in accordance with the Khurasan practice, gave her water-melon, but her time to die must have come, for on the Saturday after six days of illness, she went to God’s mercy [Beveridge 1921, 246]. – Muharram oyida onamning isitmasi ko‘tarildi. Qon oldirish ham ta'sirsiz bo‘ldi va xurosonlik bir Sayyid Tabib Xuroson amaliyotiga ko‘ra unga tarvuz berdi, lekin uning o‘lim vaqti kelgan bo‘lsa kerak, chunki olti kunlik kasallikdan so‘ng shanba kuni Xudoning rahmatiga bordi. V. Tekston tarjimasi: In the month of Muharram (June 1505) my mother, Qutlugh Nigar Khanim, fell ill with spotted fever. She was bled without effect. A Khurasani physician named Sayyed Tabib prescribed watermelon in accordance with the treatment in Khurasan. As her time must have come, she passed way six days later, on Saturday [Wheeler 1996, 184]. – Muharram oyida (1505-yil iyun) onam Qutlug‘ Nigorxonim toshma toshadigan isitma bilan kasal bo‘lib qoldi. Unga hech qanday dori ta'sir qilmay qon ketdi. Sayyid Tabib ismli xurosonlik tabib Xurosondagi muolajaga muvofiq unga tarvuz buyurdi. Vaqti kelgan bo‘lsa kerak, u olti kundan keyin, shanba kuni olamdan o‘tib ketdi.Tibbiyot termini “Xasba marazi”ni Susanna Beverij “spotted fever” yani inson kasal bo‘lgandagi “toshma toshadigan isitma” bilan degan ekvivalentni qo‘llaydi.

Xasba so‘zi uning tarjimasida tushib qoladi. Hozirgi kunda “quyonchiq kasali” deb ataladigan, inson tanasida og‘riqli bo‘lib, u doim inson tanasida ko‘chiq yurishi, bo‘g‘in kasali yoki ruscha “podagra”ni anglatib, eski o‘zbek tilida ham “quyong tashvishi” deb ataladi. Zahiriddin Boburning o‘zi sog‘ligi haqida qilgan bayonida ushbu “quyong tashvishi”ni shunday tasvirlaydi: Нижров дараларидин Пижрон дараси алалхусус бу дарада Ғайн кентининг улуғи Ҳусайн Ғайний оға-иниси била саркашлик ва новаҳмлик била машҳур ва маъруф эдилар, черикни Жаҳонгир мирзоға бошлатиб йиборилди, Қосимбек ҳам борди. Черик бориб Саркўбга чиқиб сингирлағон ерни зўрлаб олиб, бир порасини сиёсатқа еткурдилар. Қуёнг ташвиши жиҳатидин миҳафадек нима ясаб, Борон ёқасидан шаҳрғача мени кўтариб, Бўстонсароға келтурдиларким, ўшул қиш-ўқ бир неча кун Бўстонсарода ўлтурдум, бу беҳузурлиқ ҳануз яхши бўлмайдур эдиким, ўнг юзумга добғули чиқти, ништар солдилар, бу мараз учун мусҳил ҳам ичтим. Сиҳат топиб, Чорбоқға чиқтим. Жаҳонгир мирзо мулозаматқа келди[Бобур 2002, 127]. – Nijrov daralaridan Pijronda, G‘ayn kentining ulug‘i Husayn G‘ayniy og‘a-inisi bilan itoatsizlik va bezbetlikda mashhur bo‘lib tanilgan edilar. Ularga qarshi lashkarni Jahongir mirzoga boshlatib yuborildi. Qosimbek ham bordi. Lashkar borib Sarko‘bga chiqib singirlangan yerni kuch bilan olib, bir guruhini qatl ettirdi. Quyonchiq xastaligi tashvishi tufayli taxtiravondek narsa yasab Boron sohilidan shahargacha meni ko‘tarib Bo‘stonsaroga keltirdilar. O‘sha qishning o‘zida bir necha kun Bo‘stonsaroda o‘tirdim. Bu kasallik hali-hanuz tuzalmasidan, o‘ng yuzimga chipqon chiqdi, nashtar soldilar. Bu xastalikka qarshi surgi ichdim. Sihat topib, chorboqqa chiqdim. Jahongir mirzo mulozamatga keldi. [Бобур 2008, 127]. “Qoyong tashvishi” (quyonchiq kasali) bilan “dobg‘uli chiqmoq” (chipqon) tibbiyot terminidir. Ushbu kasallik nomlarining uch turdagi inglizcha tarjimalarda kuzatamiz. Among the glens of the valley of Nijrow, that of Bechghan is the chief, and is the principal district in the valley. The headman, Hussain Ghaibi Agha, and his younger brother, were noted for their rebellious and contumacious spirit. I dispatched a division against him, under the command of Jehangir Mirza, whom I made Kasim Beg accompany. The detachment went, attacked, and took by storm, a rough stone fort, or Sanger, which had been thrown up, and inflicted on part of them the punishment they deserved. In consequences of the pain, I suffered from my lumbago, they made a sort of litter, in which I was conveyed from the banks of the Baran to the city, where I was lodged in the Bostan-Sara, and spent there some part of winter. My first complaint was not removed, when I was seized with boils on my right cheek, which I got lanced. I also used laxatives for this disorder. On getting better I moved into Charbagh. Jehangir Mirza came thither to pay his respects to me [Leyden 1826, 175] – Nijrov vodiysidagi daralar orasida Bechghan shahri bosh va vodiydagi asosiy tuman hisoblanadi. Husayn G'aybi boshliq og'a, uning ukasi isyonkorlik va bezbetlik ruhi bilan mashhur edi. Men unga qarshi Jahongir Mirzo qo‘mondonligida bo‘linmani jo‘natdim, uni Qosim begimga hamroh qildim. lashkar borib, hujum qilib, bo‘ron bilan otib tashlangan qo‘pol tosh qal'ani yoki sangerni egallab oldi va ularning bir qismiga o‘zlariga munosib jazo berdi. Og'riq tufayli men bel og'rig'imdan azob chekdim, ularbir xil axlat yasashdi, ularda meni Baran qirg'og'idan shaharga olib borishdi, u erdameni Bo‘ston-Saraga joylashtirdilar va u erda qishning bir qismini o‘tkazdilar. Mening birinchi kasaligim tuzalmadi, o‘ng yanog'imda yiringlar paydo bo‘lganida, mening yuzimga nayza sanchib, uni olib tashlashdi. Men sog‘ligimdagi tartibsizlikka qarshi dori ham ichdim. Yaxshi bo‘lganimdan so‘ng Chorbog'ga ko‘chib o‘tdim. Jahongir Mirzo u yerga kelib, menga hurmat bajo keltirdi. Tarjimadagi “quyong tashvishi” “bel og‘rig‘i” tarzida beriladi, “dobg‘uli esa “yiringlar” tarzida tarjimada aks etadi. Asliyat matnining Susanna Beverijdagi tarjimasi quyidagicha beriladi: Of the (seven) valleys of the Nijr-water the Pichkan-valley,– and of the villages in the Pichkan-valley Ghain,– and of Ghain its head-man Husain Ghaini in particular, together with his elder and younger brethren, were known and notorious for obstinacy and daring. On this account a force was sent under Jahangir Mirza, Qasim Beg going too, which went to Sar-i-tup (Hill-top), stormed and took a sangur and made a few meet their doom. Because of sciatic pain, people made a sort of litter for me in which they carried me along the bank of the Baran and into the town to the Bustansarai. There I stayed for a few days; before that trouble was over a boil came out on my left cheek; this was lanced and for it I also took a purge. When relieved, I went outinto the Char-bagh [Beveridge 1921, 253-254].

– Nijr suvning (yetti) vodiysidan Pichkan vodiysi va Pichkan vodiysidagi G'ayn qishloqlari va G'aynning boshlig'i Husayn G'ayni, xususan, katta va kichik birodarlari bilan birga edi. U o‘jarligi va jasurligi bilan tanilgan va mashhur edi. Shu munosabat bilan Jahongir Mirzo boshchiligida Qosim begim ham Sar-i-tupga borib, bostirib kirib, sangur olib, bir necha kishini halokatga uchratgan. Asab yo‘li bo‘ylab harakatlanadigan og'riq tufayli Odamlar menga bir quti yasashdi, ular meni qutiga solib, Baron qirg'og'i bo‘ylab shaharga, Bo‘ston-saroygacha olib borishdi. U yerda birnecha kun qoldim; o‘sha muammo tugamaguncha, chap yonog'imga (furunkul) yiringli yara chiqdi; buning uchun surgi dori ichdim. Xalos bo‘lib, ko‘nglim tinchib, Chorbog‘ga chiqdim. Ushbu tarjimadan ko‘rinadiki, agar mutaxassis tarjimon bo‘lmasa, “Quyong tashvishi”ni sciatic pain “Siydik yo‘lidagi og'rig'i tufayli” deb berishi aniq, unda bu talqin xato bo‘ladi.

Aslida uni “Asab yo‘li bo‘ylab harakatlanadigan og'riq tufayli” deb berildi. “Dobg‘uli” esa “a boil” tarjimonning yolg‘on do‘sti orqali aks etgan. Asliyat matni V. Tekston tarjimasida quyidagicha beriladi: Known for insolence and fearlessness throughout the Nijrao valleys, and in particular the Pachaghan valley, were the headman of the village of Ghain, Husayn Ghaini, and his brothers. Jahangir Mirza was put in charge of the army and dispatched to deal with them. Qasim Beg was along too. The army went, took by storm the place that had been fortified, and put a number to death. Because I had sciatica, I had a contraption like a litter built to take me to town from the banks of the Baran. They put me in the Bustan Sara, where I stayed for a few days that winter. No sooner had I recovered from that illness that I got a boil on my right cheek. It was lanced, and I took a purge too. When I was well, I went out to the Charbagh. [Wheeler 1996, 191].– Nijrav vodiylarida, xususan, Pachag'on vodiysida takabburlik va qo‘rquvsizlikbilan mashhur bo‘lgan G'ayn qishlog'ining boshlig'i Husayn G'ayni va uning ukalari edi.Jahongir Mirzo lashkarboshi qilib, ular bilan shug‘ullanish uchun jo‘natildi. Qosimbegim ham birga edi. Qo‘shin borib, mustahkamlangan joyni bostirib, bir qatornio‘ldirdi. Menda sciatica borligi sababli, meni Baran qirg'og'idan shaharga olib borishuchun qurilgan taxtaga o‘xshash narsada olib borishdi. Meni Bo‘ston-Saraga olib borib qo‘yishdi, qishda bir necha kun shu yerda qoldim. O‘sha kasallikdan tuzalishim bilanoqo‘ng yonog'imda yiring (furunkul) paydo bo‘ldi. U nayzalangandan so‘ng, men hamxalos bo‘ldim. Sog‘ayib bo‘lgach, Chorbog‘ga chiqdim.

V.Tekstonda ham “Quyong tashvishi” Susanna Beverijdagi kabi sciatica termini qo‘llangan va “dobg‘uli” “yiring” tarzida aks etgan. Matn ichidagi tibbiyot terminlarini alohida o‘rganish shuni ko‘rsatadiki, tarjimonlar ushbuni berishda birmuncha qiyinchilikka duch keladilar. Shunday bo‘lsa-da, ular o‘zlarining tarjimadagi yondashuvlarini bera olgan.

Xulosa tarzida shuni ta’kidlab aytish joizki, asliyatni tarjimada qayta yaratish har uchala tarjimon uchun oson bo‘lmagan. “Boburnoma”dagi tibbiy terminlar tarjimalarning birida ekvivalenti berilsa, boshqasida aynan o‘sha terminlarni (sciatic) qo‘llash orqali aks etadi. Muallifning hayotiy voqealar asosida bayon qilishi esa tarjimonga qulaylik tug‘dirgan va ularni ogohlikka chaqirgan. “Boburnoma”dan tibbiy terminlarni alohida tadqiqot doirada o‘rganish ham yaxshi samara beradi. O‘quvchi eski o‘zbek tili matnidan boxabar bo‘lishi bilan birga uning uch turdagi tarjima variantlaridan ham o‘z bilimlarini shakllantiradilar. Uch turdagi tarjimalarni o‘rganish orqali ekvivalentlik hodisasi bilan yuzma-yuz keladi.

Teshaboyeva Ziyodaxon Qodirovna

Filologiya fanlari doktori, dotsent, Alisher Navoiy nomidagi

Toshkent davlat o‘zbek tili va adabiyoti universiteti,