Boburnoma kitob yuklab olish

6 boxes of letters from Annette to William, 1884-1928 (BEVERIDGE/2/A/39-73)
2 boxes of letters from William to Annette, 1885-1928 (BEVERIDGE/2/A/83-94)
Articles and other writings (BEVERIDGE/10/2-4 and BEVERIDGE/13/2)
A few photographs (including some in BEVERIDGE/SUPPLEMENTARY/7)

Oylarxon Rasulova. “Boburnoma” va tabiat

Hozirgi kunda butun dunyoda tabiat muhofazasi hayotiy muammo bo‘lib qolgani hech kimga sir emas. Yer yuzidagi ilg‘or fikrli fan va madani­yat, san’at arboblari, yozuvchi­lar, shoir­­­lar, jur­nalistlar hamda mil­lionlab fidoyi kishilar Ona sayyora­mizning taqdiri uchun astoydil qayg‘u­rib, yer, havo, suvni pokiza saqlash, tuproq­ni avaylash, har xil zaharli kimyoviy vositalarni yo‘qotish yo‘lida astoydil jon koyitmoqdalar. Jamoat­chi­likning faol sa’y-harakat­lari natijasida ekologik tarbiya, eko­­­logik madaniyat tamoyil­lari shakl­lanib, katta nufuzga ega bo‘lib bormoqda.

Ayni zamonda bunday ezgu tamoyil­lar va an’analar faqat bugungi kun mevasi emas, ular qadim-qadimdan mavjud bo‘lganini ham ta’kidlash kerak. Xo‘sh, ular qadim zamonlarda qanday shakllarda namoyon bo‘lgan? Bu boradagi ayrim misollarga nazar tashlaylik.

Ko‘hna manbalar guvohlik berishi­cha, ekologik tarbiyaning ildizlari Markaziy Osiyo mintaqasida zardo‘sht­iy­­lar davridan boshlangan. “Avesto” kitobi sahifalarida tabiatga, tuproq­qa, o‘simlik, suvga, hayvonlar­ga qan­day munosabatda bo‘lish haqida so‘z yurit­il­ganini ko‘ramiz.

Markaziy Osiyoda yashab, ijod etgan ulkan allomalar tabiat sirlari to‘g‘ri­si­­da turli fikr­larni yozib qoldirgani ma’lum.

Nafis she’rlari bilan nom qozon­gan Zahiriddin Muhammad Bobur o‘zi­ning shoh asari – “Boburnoma”da tabiat, o‘simliklar va hayvonot olami, yilning fasllari haqida to‘liq ma’lumotlar beradi. Mazkur buyuk asari tufayli ul mo‘tabar zotni ulug‘ tabiat­­-shunos olimlar qatoriga qo‘shish mumkin.

Boshqa olimlardan farqli o‘laroq, Bobur “Boburnoma”da o‘zi yashagan, umr kechirgan barcha shaharlar, qishloqlar­ning tabiatini, o‘simliklarini, hayvonlarini, daryo-ko‘llarini, hatto yoqqan qoru yomg‘irlarini ham to‘liq tasvirlab beradi. Boburnomaning 37-sahifasida shunday ta’rifga duch kelamiz: “Jud tog‘ining orasida hamvor yere tushibtur, bu hamvor yerning o‘rtasida bir ulug‘ ko‘ldur, atrofidag‘i tog‘lardin yomg‘ir suvlari yig‘ilib bu ko‘l bo‘lubtur, gardo-girdi uch kuruhga yovushg‘ay. Shimolida yaxshi o‘lang voqe bo‘libtur, g‘arbida, tog‘ domanasida chashmadur, bu chashma suvi balandilar­g‘akim, bu ko‘lga mushrifdur, o‘lturur uchun qobil yer edi, bog‘e soldim”. Ulug‘ shoir va mashhur sarkarda o‘sha davrda jangu-jadallar, notinchliklar orasida yashashiga qaramay, o‘z asarida Jud tog‘ining o‘rtasida ulug‘ ko‘l borligini va bu ko‘l suvi toza ichimlik suvi ekanligini, u yomg‘ir suvlari to‘plani­shi natijasida hosil bo‘lganligi haqidagi ma’lumotlarni batafsil yozib qoldiradi. Yomg‘ir suvi toza chuchuk suv, undan o‘t-o‘lanlar bahra olib, unib- o‘sadi, ko‘lda tiniq holda uzoq saqlangani uchun iste’molga ham yaraydi. Insoniyat yashar ekan, hamma vaqt toza, chuchuk suv muammosi ham mavjud bo‘lib kelgan. Bobur o‘zi tasvirlagan ko‘l suvidan shimoldagilar ham, g‘arbdagi­lar ham foydalanib kelganligini aytadi, g‘arbdan bir chashmadan suv chiqib, shu ko‘lga oqib tushadi. Bu joylar juda so‘lim, obod. Shuni e’tiborga olib ushbu yerdan bog‘ soldim deb yozadi u. Bu so‘zlarni yozar ekan, u bu bog‘larda shirin-shakar mevalar beradigan daraxtlar o‘stirib, odamlarni bahramand qilishni ko‘ngli tilaydi. Bog‘larda soya-salqin, xushhavo joylar, inson bolasi orom olishi uchun shart-sharoitlar kelishini xohlaydi.

Albatta, podshohning qilgan har bir ishi el nazarida turadi. U katta bog‘ yaratsa, ulomoyu fuqarolar ham unga ergashadi. Oqibatda tashlandiq, qarovsiz yotgan joylar obod bo‘ladi, mevalar ko‘payadi, elning rizq-ro‘zi ortadi.

“Boburnoma”da sumbul daraxti to‘g‘risida ham so‘z boradi: “Sumbul daraxti­ning ta’rifi eshitilib edi, bu yurtlarda ko‘rduk. Bu tog‘ domani­da sumbul daraxti ozroqtur. Biror­-­biror bo‘ladur”. Bu tasvir hozirgi Afg‘oniston mamla­katiga taalluqli. 49-betda ulug‘ shoir hayratlanib gullarga, gulzorga ta’rif beradi: “G‘aroyib gulzorlar ma’juniyliqda tafarruj qildik. Sariq-sariq gullar ochilibtur, arg‘uvoniy parcha-parcha yerlarda yakdast sariq gullar ochilibtur. Tarrohlik qilg‘andek bu tepaning olti tarafida bir daf’a sariq va bir daf’a arg‘uvoniy gul hat-hash musaddas shaklda ochilibtur. Ikki tarafida gul ozroq edi, ko‘z kor qilg‘uncha ushmundoq gulzor edi”.

Bobur gullarga ta’rif berar ekan, yetuk tabiatshunos, umri davomida faqat gulu gulzorlar yaratib yurgan bog‘bonday nozik fikr yuritadi. “Tepaning olti tarafida bir qator sariq, bir qator arg‘uvoniy gullarni hat-hash-musaddas shaklda” ochilishini bugun oradan qancha asrlar o‘tgandan keyin tasavvur qilgan kishining qalbiga ham muloyim, yoqimli xushbo‘y gullar bilan birga kirib kelgandek bo‘ladi. Gullarning qator-qator joylashishini hat-hash shaklida deb ta’rif beradi shoir. Bunday chiroyli o‘xshatishni hozirgi kunda ham uchratamiz.

O‘z davrida Bobur odamlarning salomatligi, sog‘lom turmush tarzi uchun jiddiy qayg‘urgan. Jumladan, u Hindistonga kelganda shunday deb yozadi: “..elida husn yo‘q… yaxshi ot yo‘q va yaxshi it yo‘q va uzum va qovun va yaxshi muvalar yo‘q va yax yo‘q, bozorlarida yaxshi osh va yaxshi non yo‘q va hammom yo‘q va madrasa yo‘q va sovuq suv yo‘q va sham yo‘q va mash’ala yo‘q, shamdon yo‘q… …daryolaridin va qora suvlaridin o‘zgakim, jarlar va chuqurlarda oqadur, bog‘ va imoratida oqar suvlar yo‘q”. Ushbu qimmatbaho yozuvlar Boburning ta’bi nozikligini, el-yurt obodligi, ma’murligi, toza turmush tarzini o‘ziga asosiy dastur qilib olganligini ko‘rsatadi. Samarqand va Andijonda shirin-shirin mevalarni, bozorlari oshu nonlar bilan to‘la bo‘lganini eslab, Hindistonda bunday noz-ne’matlar yo‘qligini, mamlakat g‘arib, qashshoq hayot ichida qolganini afsus bilan sharh etadi. Odamlarning tozalanib cho‘milib olishlari uchun hammom, ilm olishlari uchun madrasa yo‘qligini yozar ekan, ko‘z oldimizga Boburning Hindiston xalqi uchun, tabiati uchun naqadar jon kuydirgani keladi. Sham yo‘q, mash’ala yo‘q va shamdon yo‘q deb yozar ekan, Bobur o‘zi shu halqqa ilmiy ma’naviy tarbiyadan tashqari, ekologik tarbiya ham olib kelganiga ishora qiladi. Ulug‘ shoir bu yerning suvlariga e’tibor berib, qora iflos suvlar oqishini, odamlar yashab turgan imoratlari oldida tiniq suvlar yo‘qligini, bog‘lar barpo etilmaganligini afsus bilan ta’kidlaydi.

Ekologik tarbiya “Boburnoma”ning boshdan oxirigacha yozib boriladi, bir joylarda filni o‘ziga o‘rgatish, yana bir joylarda odamga zarar yetkazmasdan arslon ovlash usullari, yilning fasllari, daraxtlar turi, mevalar ta’mi, yirikligi, hatto yomg‘irning qancha miqdorda yog‘ishini ham ipidan-ignasigacha ta’riflaydi. Bobur qimmatbaho obnus daraxti haqida ham batafsil ma’lumot beradi.

Xullas, kitobni o‘qir ekansiz, ajdodlarimizning tabiatga mehri, suvlarni asrab-avaylab, ulardan odamlarning ehtiyojlarini qondirish, gullar va bog‘larni sug‘orish, yurtni obod qilish uchun foydalanganlari, tabiat ne’matlarini ko‘z qorachug‘idek asrab-avaylab, pokiza saqlashga intilganlariga guvoh bo‘lamiz. Bobur o‘sib-ulg‘aygan zamin – ona Turkiston­da ana shu muqaddas an’analar asrlardan beri barqaror yashab, avloddan-avlodga meros bo‘lib kelmoqda edi. Sarkarda va nozikta’b shoir o‘z xalqining ana shu qutlug‘ an’analarini Hind diyoriga ham urug‘lar yaxshi samara berdi. Xarob o‘lka Boburiylar sulolasi hukmronlik qilgan yillarda jahondagi yirik davlatlardan biri sifatida dong taratdi. Shuning uchun ham hind xalqi Turkiston farzandi bo‘lgan Bobur va uning ajdodlariga hamon buyuk ehtirom saqlab keladi.

Xullas, buyuk shoirning “Boburnoma” kitobini o‘qir ekansiz, siz o‘tgan asrlar osha hayvonot olami bilan tanishasiz, yilning fasllari, yoqqan yomg‘ir miqdori, odamlarning turmush tarzini ko‘z oldingizga keltira­siz. Hindlarda turmush madaniyatiga va ekologik madaniyatga e’tibor berish Boburiylar sulolasi davridan boshlanadi. Albatta, ekologik madaniyat bir yil yoki bir kunda odamlar ongiga singdirilmaydi, bu borada yillar, asrlar davomida shakllangan an’analar muhim o‘rin tutadi.

“Boburnoma” asari faqat adabiy-badiiy yodgorlik emas, O‘rta Osiyo, Xuroson, Afg‘oniston, Hindiston tabiati haqida bebaho ma’lumotlar beruvchi, xalqning ekologik mada­niyatining yuksalishiga xizmat qiluvchi ulkan qomusiy asardir. Shuning uchun ham bu noyob asar asrlardan beri Sharq va G‘arb olimlari, adabiyot, tarix, tabiat muxlislari qo‘lidan tushmay, sevib o‘qiladi.

O‘zbekiston Davlat Jahon tillari universiteti katta o‘qituvchisi.

“Jahon adabiyoti” jurnali, 2005 yil, 2-son

«Boburnoma»ning ingliz tilidagi ikki tarjimasi: Babur-Nama Memoirs of Emperor Babur. Translared by Annette Susannah Beveridge & John Leyden and William Erskine

Bāburnāma (Turki — Chagatai/Persian: بابر نامہ‎;´, literally: «Book of Babur» or «Letters of Babur»; alternatively known as Tuzk-e Babri) is the name given to the memoirs of Ẓahīr ud-Dīn Muḥammad Bābur (1483–1530), founder of the Mughal Empire and a great-great-great-grandson of Timur.

The «Memoirs of Babur» or Baburnama are the work of the great-great-great-grandson of Timur (Tamerlane), Zahiruddin Muhammad Babur (1483-1530). As their most recent translator declares, «said to ‘rank with the Confessions of St. Augustine and Rousseau, and the memoirs of Gibbon and Newton,’ Babur’s memoirs are the first—and until relatively recent times, the only—true autobiography in Islamic literature.» The Baburnama tells the tale of the prince’s struggle first to assert and defend his claim to the throne of Samarkand and the region of the Fergana Valley. After being driven out of Samarkand in 1501 by the Uzbek Shaibanids, he ultimately sought greener pastures, first in Kabul and then in northern India, where his descendants were the Moghul (Mughal) dynasty ruling in Delhi until 1858.

The memoirs offer a highly educated Central Asian Muslim’s observations of the world in which he moved. There is much on the political and military struggles of his time but also extensive descriptive sections on the physical and human geography, the flora and fauna, nomads in their pastures and urban environments enriched by the architecture, music and Persian and Turkic literature patronized by the Timurids. The selections here—all taken from his material on Fergana—have been chosen to provide a range of such observations from the material he recorded at the end of the 1490s and in the first years of the sixteenth century. It should be of some interest to compare his description of Samarkand with that of the outsider, Clavijo, from a century earlier.

This translation is based on that by Annette Beveridge, The Babur-nama in English, 2 v. (London, 1921), but with substantial stylistic revision to eliminate the worst of her awkward syntax. I have chosen to use Beveridge’s indications of distances in miles rather than confuse the reader with the variable measure of distance provided in the original. An elegantly produced modern translation is that by Wheeler M. Thackston, The Baburnama: Memoirs of Babur, Prince and Emperor (Washington, D. C., etc., The Smithsonian Institution and Oxford University Press, 1996). I have consulted Thackston and occasionally used his readings and renderings of the place names where the Beveridge translation was obscure. I would warn readers that my editing of the text has been done in some haste; further work would be needed to improve the style and standardize usages.

Interspersed in the text are illustrations, some being contemporary views of places Babur describes; the others (which may be enlarged by clicking on the thumbnails) taken from the miniatures of an illustrated copy of the Baburnama prepared for the author’s grandson, the Mughal Emperor Akbar. (The title page is here on the right.) It is worth remembering that the miniatures reflect the culture of the court at Delhi; hence, for example, the architecture of Central Asian cities resembles the architecture of Mughal India. Nonetheless, these illustrations are important as evidence of the tradition of exquisite miniature painting which developed at the court of Timur and his successors. Timurid miniatures are among the greatest artistic achievements of the Islamic world in the fifteenth and sixteenth centuries.

Annette Susannah Beveridge

William Beveridge’s mother, Annette Susannah Akroyd was born in Stourbridge in 1842. In 1872 she started a new life in India, establishing a school for girls there and marrying (in 1875) Henry Beveridge, a judge in the Indian Civil Service. They had four children, two of whom died before reaching adulthood. The two surviving children were William and his sister, Annette Jeanie (later Mrs R H Tawney). While still in India, Annette began a new career as a translator of early oriental texts, including nearly 20 years labouring on the translation of Babur’s autobiography, Babur-nama. Annette left India in 1890 and returned to Britain. She died in 1929 – just months before her husband.

Much of the story of Annette and Henry’s life in India (now northern India and Bangladesh) is told by William in his biography of his parents, “India called them”, published in 1947. The book was based mainly on the extensive correspondence which his parents sent to each other on the numerous occasions they were apart. Such absences were frequent as Henry was often posted to lowland locations which were considered too inhospitable for raising children, particularly during the hot seasons.

The bulk of this correspondence (with other papers of the couple, including Annette’s diaries) is held by the Asia, Pacific and Africa Department of the British Library (MS Eur C 176). From the extensive extracts of the letters in “India calls them”, it is clear that they contain much detail on life for British civil servants and their families in India in the late 19th century. They cover many different topics, including personal news; family matters; social relations; servants; reading habits; gossip; court cases; religious and political views; and descriptions of beautiful countryside, dreadful illnesses, laborious journeys and unfriendly wildlife (such as snakes and leeches).

William Beveridge (aged 5) and his mother, Annette Susannah Beveridge, June 1884

There are also many items relating to his mother among William Beveridge’s papers here at the LSE, mainly in series 1 (personal and family papers) and series 2 (correspondence). Amongst these are:

6 boxes of letters from Annette to William, 1884-1928 (BEVERIDGE/2/A/39-73)
2 boxes of letters from William to Annette, 1885-1928 (BEVERIDGE/2/A/83-94)
Articles and other writings (BEVERIDGE/10/2-4 and BEVERIDGE/13/2)
A few photographs (including some in BEVERIDGE/SUPPLEMENTARY/7)

The letters include much biographical information about William’s life as well as his mother’s. They sometimes contain information about Beveridge’s career and his views. Among the letters are some ”conversations” – scraps of paper written to aid personal communication as Annette became increasingly deaf.

Lists of the articles and other writings are available in each of the volumes in BEVERIDGE/10 (originally known as Beveridge Varia). As part of the cataloguing project, these lists will be typed up, checked and made available on the online Archives catalogue.

So far, there is only a basic list of the photographs in BEVERIDGE/SUPPLEMENTARY/7. At first glance, they do contain some images of Annette, including the photograph featured on this blog – which was taken at the studios of Herbert Rose Barraud (1845-1896). Creating a more detailed list of these photographs is another task for this cataloguing project.

Boburnoma kitob yuklab olish

Zahiriddin Muhammad Boburning ushbu shoh asarida badiiy tasvirga xos talqinlar, voqea-hodisalar bayon etilgan. Аsardagi voqea-hodisalar muayyan maʼnoda uning qismat sarguzashtlariga chambarchas tutashib ketgan. Shu bois asarni boshdan -oxirigacha oʼqigan kitobxon oʼsmir Boburni, yigit – shahzoda Boburni, oshiq Boburni, umrbod jangovor lashkarboshi Boburni, shahanshoh va mutafakkir, mehribon ota Boburni, barcha zafaru magʼlubiyatlari, fazilatlariyu nuqsonlari bilan toʼliq tasvvur eta oladi. Muallif “Vaqoeʼ” (“Boburnoma”)ni yozgani qoʼliga qalam olgan kunidan boshlab voqea-hodisalar talqini va kishilar shaxsiyatiga doir fikr-mulohaza va maʼlumotlar faqat rostini yozishga ahd qilgan. Аsar tarixiy voqea-hodisalar nihoyatda boyligi va oʼsha davr ruhiyatini toʼla ochib berganligi uchun ham qimmatlidir. Shu bois ham bu asar dunyoning bir necha tillariga tarjima qilingan.

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