{"id":10623,"date":"2014-11-11T16:46:31","date_gmt":"2014-11-11T12:46:31","guid":{"rendered":"http:\/\/edebiyyat-az.com\/?p=10623"},"modified":"2014-11-11T16:46:31","modified_gmt":"2014-11-11T12:46:31","slug":"rovs%c9%99n-m%c9%99mm%c9%99dov-az%c9%99rbaycan-usaq-n%c9%99srind%c9%99-div-sur%c9%99ti-m%c9%99qal%c9%99","status":"publish","type":"post","link":"http:\/\/edebiyyat-az.com\/?p=10623","title":{"rendered":"R\u00f6v\u015f\u0259n M\u018fMM\u018fDOV.”Az\u0259rbaycan u\u015faq n\u0259srind\u0259 Div sur\u0259ti” (M\u0259qal\u0259)"},"content":{"rendered":"

\"262573_160980487313494_4010249_n\"<\/a><\/p>\n

R\u00d6V\u015e\u018fN M\u018fMM\u018fDOV
\nSDU-nun m\u00fc\u0259llimi, dissertant<\/p>\n

H\u0259l\u0259 q\u0259dim d\u00f6vrl\u0259rd\u0259 ibtidai insanlar obyektiv al\u0259md\u0259 ba\u015f ver\u0259n m\u00fcxt\u0259lif hadis\u0259l\u0259rl\u0259 qar\u015f\u0131la\u015fd\u0131qlar\u0131 zaman t\u0259bii bir maraqla onun nec\u0259 v\u0259 haradan qaynaqland\u0131\u011f\u0131n\u0131 \u00f6yr\u0259nm\u0259k ist\u0259mi\u015fdir. Lakin t\u0259bi\u0259t hadis\u0259l\u0259rinin elmi qanunauy\u011funluqlar\u0131n\u0131 d\u0259rk etm\u0259dikl\u0259ri \u00fc\u00e7\u00fcn onlar haqq\u0131nda b\u0259sit \u015f\u0259kild\u0259 r\u0259vay\u0259tl\u0259r, \u0259fsan\u0259l\u0259r yaratm\u0131\u015flar. Bel\u0259likl\u0259 d\u0259, ilkin mifl\u0259r yaranma\u011fa ba\u015flam\u0131\u015fd\u0131r. B\u0259\u015f\u0259r tarixinin ilk d\u00f6vrl\u0259rind\u0259 yaranan bu mifl\u0259r h\u0259r bir xalq\u0131n \u0259d\u0259biyyat v\u0259 inc\u0259s\u0259n\u0259tinin t\u0259m\u0259lin\u0259 \u00e7evrilmi\u015fdir. Mifin (yaxud mifik zaman\u0131n) qurtard\u0131\u011f\u0131, bitdiyi yerd\u0259n tarix ba\u015flay\u0131r. Lakin mifoloji g\u00f6r\u00fc\u015fl\u0259rsiz he\u00e7 bir xalq\u0131n q\u0259dim tarixi v\u0259 m\u0259d\u0259niyy\u0259ti yoxdur. Ona g\u00f6r\u0259 ki ilk dini t\u0259s\u0259vv\u00fcrl\u0259r v\u0259 arxaik m\u0259d\u0259niyy\u0259tl\u0259rin ham\u0131s\u0131 m\u0259nb\u0259yini mifoloji t\u0259s\u0259vv\u00fcrl\u0259rd\u0259n al\u0131r. \u00dcmumiyy\u0259tl\u0259, mifologiyaya, onun m\u0259nb\u0259l\u0259rin\u0259 zaman v\u0259 m\u0259kan rakursunda f\u0259rqli v\u0259 daha d\u0259rin m\u00fcnasib\u0259t, elmi-metodoloji yana\u015fma t\u0259xmin\u0259n son iki y\u00fcz ilin Avropa f\u0259ls\u0259fi-d\u00fc\u015f\u00fcnc\u0259 sistemin\u0259 \u00f6z dam\u011fas\u0131n\u0131 vurmu\u015fdur. H\u0259tta XIX \u0259sr alman \u201cmifoloji m\u0259kt\u0259b\u201din banisi Fridrix \u015eellinq \u201cTranssendental idealizm sistemi\u201d \u0259s\u0259rind\u0259 iddia edirdi ki, \u201cmill\u0259t \u00f6z \u0259fsan\u0259l\u0259ri il\u0259 do\u011fulur. Kollektiv f\u0259ls\u0259f\u0259nin ifad\u0259si olan d\u00fc\u015f\u00fcnc\u0259 birliyi xalq \u0259fsan\u0259l\u0259rind\u0259 ya\u015fay\u0131r v\u0259 bel\u0259c\u0259 mifologiya mill\u0259tin taleyini yarad\u0131r\u201d.[1, 133]
\n\u0130nsanlar\u0131n yaratd\u0131\u011f\u0131 bu b\u0259sit \u00f6rn\u0259kl\u0259r zaman-zaman ayr\u0131-ayr\u0131 xalqlar\u0131n \u00f6z foklorunun, milli-m\u0259n\u0259vi d\u0259y\u0259rl\u0259rinin formala\u015fmas\u0131na z\u0259min yaratd\u0131. \u00c7a\u011fda\u015f d\u00f6vr\u00fcm\u00fcz\u0259 q\u0259d\u0259r g\u0259lib \u00e7atan \u0259fsan\u0259l\u0259r, r\u0259vay\u0259tl\u0259r, na\u011f\u0131llar, dastanlar bunun bariz \u00f6rn\u0259yidir.
\n\u00dcmumiyy\u0259tl\u0259, \u015fifahi xalq yarad\u0131c\u0131l\u0131\u011f\u0131n\u0131n el\u0259 bir formas\u0131 yoxdur ki, mifl\u0259rd\u0259n qaynaqlanmas\u0131n. Atalar s\u00f6z\u00fcnd\u0259n tutmu\u015f \u00e7ox\u015fax\u0259li s\u00fcjet\u0259 malik eposlarad\u0259k h\u0259r bir folklor n\u00fcmun\u0259sini diqq\u0259tl\u0259 ara\u015fd\u0131rsaq v\u0259 \u0259ski kitablardan (m\u0259s\u0259l\u0259n, \u201cAvesta\u201d, \u201cD\u0259d\u0259 Qorqud\u201d) biz\u0259 m\u0259lum olan g\u00f6r\u00fc\u015f sisteml\u0259rinin s\u00fczg\u0259cind\u0259n ke\u00e7irs\u0259k, Az\u0259rbaycan t\u00fcrkl\u0259rinin mifoloji modell\u0259ri haqq\u0131nda tam t\u0259s\u0259vv\u00fcr\u0259 malik olar\u0131q.
\nMifl\u0259rimizi \u00f6z\u00fcnd\u0259 \u0259ks etdirib ya\u015fadan \u201cKitabi-D\u0259d\u0259 Qorqud\u201d o\u011fuznam\u0259l\u0259ri \u0259n g\u0259r\u0259kli m\u0259nb\u0259dir. H\u0259m ilkin t\u00fcrk t\u0259s\u0259vv\u00fcrl\u0259ri, h\u0259m d\u0259 Qafqaz m\u00fchitind\u0259 formala\u015f\u0131b yunan mifologiyas\u0131n\u0131 bel\u0259 qidaland\u0131ran \u0259n arxaik g\u00f6r\u00fc\u015fl\u0259r onun i\u00e7\u0259risind\u0259 sintez edilir.
\n\u00dcmumilikd\u0259 \u015fifahi xalq \u0259d\u0259biyyat\u0131n\u0131n, y\u0259ni folklorun yaranmas\u0131 yaz\u0131l\u0131 \u0259d\u0259biyyat\u0131n bir n\u00f6v bazas\u0131na \u00e7evrildi. \u015eair v\u0259 yazarlar \u00f6z \u0259s\u0259rl\u0259rind\u0259 mifologiyadan, daha d\u0259qiq mifoloji sur\u0259tl\u0259rd\u0259n m\u00fck\u0259mm\u0259l formada istifad\u0259 etm\u0259y\u0259 ba\u015flad\u0131lar.Yaz\u0131l\u0131 \u0259d\u0259biyyatda m\u00f6vcud olan \u0259s\u0259rl\u0259rd\u0259ki mifik q\u00fcvv\u0259l\u0259r folklor \u00f6rn\u0259kl\u0259rinin \u2013 sehrli na\u011f\u0131llar\u0131n, \u0259fsan\u0259l\u0259rin, r\u0259vay\u0259tl\u0259rin m\u0259ntiqi davam\u0131d\u0131r. Bu tipli na\u011f\u0131llarda insan z\u0259kas\u0131 d\u0259h\u015f\u0259tli, qorxunc sehirli q\u00fcvv\u0259l\u0259r\u0259 qar\u015f\u0131 qoyulur. Sehrli q\u00fcvv\u0259l\u0259r n\u0259 q\u0259d\u0259r g\u00fccl\u00fc olsalar da, n\u0259tic\u0259 etibaril\u0259 insan a\u011fl\u0131 h\u0259r \u015fey\u0259 qalib g\u0259lir. Misal \u00fc\u00e7\u00fcn, sehrli na\u011f\u0131llarda \u0259n maraql\u0131 mifik sur\u0259tl\u0259r Divl\u0259rdir.
\nDivl\u0259r, bir s\u0131ra f\u0259rqli m\u0259d\u0259niyy\u0259tl\u0259rin \u0259fsan\u0259, folklor v\u0259 mifologiyas\u0131nda yer alan qeyri-adi, \u0259fsan\u0259vi bir varl\u0131qd\u0131r. \u00dcmumilikd\u0259 insan g\u00f6r\u00fcn\u00fc\u015f\u00fcnd\u0259 olub, lakin anormal b\u00f6y\u00fckl\u00fckd\u0259 v\u0259 \u00e7ox q\u00fcvv\u0259tli t\u0259svir edilmi\u015fdir. Cinsiyy\u0259tin\u0259 g\u00f6r\u0259 ki\u015fi v\u0259 qad\u0131n olmas\u0131 g\u00fcman edilir. F\u0259rqli b\u00f6lg\u0259l\u0259rin mifologiyalar\u0131nda divl\u0259rin k\u00f6kl\u0259rin\u0259 dair f\u0259rqli inanclar vard\u0131r. Misal \u00fc\u00e7\u00fcn, Divl\u0259r Hind-Avropa mifologiyalar\u0131n\u0131n \u0259ks\u0259riyy\u0259tind\u0259 xaos (bir qrup ibtidai ilahi varl\u0131q olaraq g\u00f6st\u0259ril\u0259n xaos, D\u00fcnya d\u00fcz\u0259nind\u0259n ya da ba\u015fqa adla Kainatdan (Kosmos) \u00f6nc\u0259 g\u0259lmi\u015fdir \u2013 R.M.) il\u0259 \u0259laq\u0259l\u0259ndiril\u0259n Tanr\u0131lar t\u0259r\u0259find\u0259n l\u0259n\u0259tl\u0259nmi\u015f bir irqdir v\u0259 eyb\u0259c\u0259r bir qurulu\u015fu vard\u0131r. \u018fks\u0259r hallarda tanr\u0131larla divl\u0259rin aras\u0131nda g\u00fccl\u00fc kin, \u0259dav\u0259t vard\u0131r (misal \u00fc\u00e7\u00fcn, Yunan mifologiyas\u0131ndak\u0131 titanlar \u2013 Titanlar, yunan mifologiyas\u0131na g\u00f6r\u0259 \u0259fsan\u0259vi Q\u0131z\u0131l d\u00f6vr\u00fcnd\u0259 d\u00fcnyan\u0131 idar\u0259 etmi\u015f g\u00fccl\u00fc tanr\u0131 irql\u0259ridir \u2013 R.M.). B\u0259zi r\u0259vay\u0259t v\u0259 \u0259fsan\u0259l\u0259rd\u0259 divl\u0259r insan yey\u0259n canavarlar olaraq da t\u0259svir edilmi\u015fl\u0259r.
\nDivl\u0259r\u0259 S\u0259mavi dinl\u0259rd\u0259 v\u0259 dig\u0259r \u0259ski inanclarda da bir s\u0131ra i\u015far\u0259l\u0259r edilmi\u015fdir. \u00dcmumilikd\u0259 t\u0259svir eynidir: ilk insan yarad\u0131l\u0131\u015f\u0131ndan \u0259vv\u0259l ya\u015fam\u0131\u015f, \u201cTanr\u0131 o\u011fullar\u0131\u201d olaraq bilin\u0259n v\u0259 tanr\u0131n\u0131n insan o\u011fullar\u0131yla \u0259laq\u0259y\u0259 gir\u0259n yeddi m\u0259l\u0259yind\u0259n t\u00f6r\u0259mi\u015fl\u0259r. Hanok kitab\u0131na g\u00f6r\u0259 Nuh pey\u011f\u0259mb\u0259r d\u0259 do\u011fulark\u0259n ad\u0131 \u00e7\u0259kil\u0259n divl\u0259rl\u0259 eyni \u00f6z\u0259llikl\u0259r\u0259 sahib olmu\u015fdur. Bir ne\u00e7\u0259 il \u00f6nc\u0259 \u018fr\u0259bistanda bir qaz\u0131nt\u0131 zaman\u0131 tap\u0131lan s\u00fcm\u00fckl\u0259r bu \u015f\u00fcbh\u0259l\u0259ri v\u0259 ara\u015fd\u0131rmalar\u0131 daha da d\u0259qiql\u0259\u015fdirmi\u015fdir. Divl\u0259r haqq\u0131nda az da olsa t\u0259hlill\u0259r v\u0259 bir \u00e7ox ara\u015fd\u0131rma apar\u0131lm\u0131\u015fd\u0131r. Bir s\u0131ra xalqlar\u0131n mifl\u0259rin\u0259 g\u00f6r\u0259 divl\u0259r b\u0259d\u0259nc\u0259 b\u00f6y\u00fck bir insan tipidir v\u0259 adi insanlar kimi ya\u015fay\u0131rlar. B\u0259zi mifl\u0259r (misal \u00fc\u00e7\u00fcn, skandinav mifl\u0259ri) is\u0259 divl\u0259rin \u0259zazil v\u0259 q\u0259ddar oldu\u011funa h\u0259mfikirdir. Ancaq b\u0259zi yunan mifl\u0259ri is\u0259 divl\u0259rin da\u011flarda ya\u015fayan v\u0259 s\u00fclhsev\u0259r, insanlar\u0131nk\u0131ndan b\u00f6y\u00fck \u015f\u0259h\u0259rl\u0259r\u0259 sahib bir irq oldu\u011funu qeyd edirl\u0259r. \u018ffsan\u0259l\u0259rd\u0259, na\u011f\u0131llarda divl\u0259rin m\u00fcxt\u0259lif n\u00f6vl\u0259ri qeyd edilir: A\u011f div, Qara div, Zili div v\u0259 s.
\nQeyd etdiyimzi kimi, q\u0259dim na\u011f\u0131llarda, \u0259fsan\u0259 v\u0259 r\u0259vay\u0259tl\u0259rd\u0259 Divl\u0259r h\u0259r zaman insanlarla m\u00fcbariz\u0259 apar\u0131r, onlar\u0131 da\u015fa d\u00f6nd\u0259rir, dolay\u0131 yollarla tilsim\u0259 sal\u0131b m\u00fcxt\u0259lif heyvanlara \u00e7evirir, bir s\u00f6zl\u0259, insanlar\u0131 \u00f6z\u00fcnd\u0259n as\u0131l\u0131 v\u0259ziyy\u0259t\u0259 sal\u0131r. Lakin insan metafizik g\u00fcc\u0259 malik olan m\u00fcsb\u0259t sehrli q\u00fcvv\u0259l\u0259rin yard\u0131m\u0131 il\u0259 (sehrli xal\u00e7a, sehrli \u00fcz\u00fck, d\u0259y\u0259n\u0259k, Simurq qu\u015fu v\u0259 s.), dem\u0259k olar ki, h\u0259r zaman divl\u0259r\u0259 qalib g\u0259lir. Bu sehrli q\u00fcvv\u0259l\u0259r, dem\u0259k olar ki, insanlar\u0131n ayr\u0131lmaz \u201cdostlar\u0131\u201d, pis \u00fcns\u00fcrl\u0259r\u0259 qar\u015f\u0131 \u201camans\u0131z silah\u201d\u0131d\u0131r.
\nT\u0259biidir ki, mifoloji obrazlar yaz\u0131lan \u0259s\u0259rl\u0259rd\u0259 \u0259sas istiqam\u0259ti t\u0259\u015fkil edir. Yuxar\u0131da qeyd etdiyimiz kimi, Div Az\u0259rbaycan folklorunun epik \u0259n\u0259n\u0259sind\u0259 i\u015fl\u0259n\u0259n \u0259n apar\u0131c\u0131 antoqonist mifoloji obrazlard\u0131r. N\u0259h\u0259ng, q\u00fcvv\u0259tli, eyb\u0259c\u0259r v\u0259 insanab\u0259nz\u0259r m\u0259xluqlar yeralt\u0131 al\u0259min sakinl\u0259ri kimi g\u00f6st\u0259rilirl\u0259r. Onlar \u201cAvesta\u201d t\u0259s\u0259vv\u00fcrl\u0259rind\u0259 oldu\u011fu kimi d\u0259rin quyular\u0131n dibind\u0259ki \u00fc\u00e7 otaql\u0131 ma\u011faralarda ya\u015fay\u0131rlar. Yeralt\u0131 ma\u011faralar Anqra-Manyunun yaratd\u0131\u011f\u0131 yer qatlar\u0131na uy\u011fun \u015f\u0259kild\u0259 el\u0259 qurulur ki, z\u0259ncirvari formada bir-biri il\u0259 s\u0131x \u0259laq\u0259l\u0259n\u0259 bilsin. Birinci v\u0259 ikinciy\u0259 ba\u015f vurmadan birba\u015fa \u00fc\u00e7\u00fcnc\u00fcy\u0259, yaxud sonuncu qaranl\u0131q al\u0259m\u0259 ke\u00e7m\u0259k m\u00fcmk\u00fcns\u00fczd\u00fcr. Yaln\u0131z ilk ota\u011f\u0131n sakini \u2013 \u201c\u015f\u0259r s\u00f6zl\u0259r\u201din yay\u0131c\u0131s\u0131n\u0131 aradan qald\u0131rmaqla \u201c\u015f\u0259r fikirl\u0259r\u201din m\u0259nzilin\u0259 yol a\u00e7\u0131l\u0131r, el\u0259c\u0259 d\u0259 ikincinin m\u0259hvi il\u0259 \u201c\u015f\u0259r \u0259m\u0259ll\u0259r\u201d sahibinin yan\u0131na getm\u0259k imkan\u0131 yaran\u0131r. Bu \u00fc\u00e7 m\u0259rh\u0259l\u0259 ke\u00e7ildikd\u0259n sonra Qaranl\u0131q, ya da \u0130\u015f\u0131ql\u0131 d\u00fcnyalara \u00e7\u0131x\u0131\u015f \u00fc\u00e7\u00fcn v\u0259siq\u0259 \u0259ld\u0259 edilir. Burada da A\u011f qo\u00e7 v\u0259 Qara qo\u00e7 vasit\u0259\u00e7i rolunu oynay\u0131r. Bunlar\u0131n h\u0259r ikisi \u00e7al\u0131\u015f\u0131r ki, insan\u0131 \u00f6z belin\u0259 mindirib xidm\u0259t edtiyi ilahi q\u00fcvv\u0259nin \u00f6lk\u0259sin\u0259 apars\u0131n. Se\u00e7iml\u0259 \u00fczl\u0259\u015f\u0259n insan tez bir zamanda \u00f6t\u00fcb ke\u00e7\u0259n qo\u00e7lar\u0131n a\u011f\u0131n\u0131 qaras\u0131ndan ay\u0131rma\u011f\u0131 bacarmal\u0131d\u0131r v\u0259 el\u0259 bir m\u0259qam tutmal\u0131d\u0131r ki, A\u011f qo\u00e7un belin\u0259 s\u0131\u00e7raya bilsin. Xeyir Allah\u0131 Ahura-Mazda t\u0259r\u0259fdarlar\u0131n\u0131n qaranl\u0131q d\u00fcnyada b\u0259xtinin g\u0259tirm\u0259m\u0259si normal hald\u0131r. \u0130\u015f\u0131ql\u0131 al\u0259min sakini \u00fc\u00e7 ma\u011faradak\u0131 \u00fc\u00e7 n\u0259h\u0259ng divi a\u011fl\u0131, g\u00fcc\u00fc v\u0259 xeyirxahl\u0131\u011f\u0131 il\u0259 \u00f6ld\u00fcrm\u00fc\u015fd\u00fc, ona bu i\u015fd\u0259 metafizik q\u00fcvv\u0259l\u0259r yard\u0131m etmi\u015fdi. Yeralt\u0131 d\u00fcnyada is\u0259 O, t\u0259kdir, ona g\u00f6r\u0259 d\u0259 Qara qo\u00e7a rast g\u0259lir. Bu is\u0259 at\u0259\u015fp\u0259r\u0259stlik mifoloji sistemin\u0259 xas olan hald\u0131r. Bu motiv \u0259ks\u0259r na\u011f\u0131llar\u0131m\u0131zda \u00f6z\u00fcn\u0259 yer tap\u0131r v\u0259 \u0259n bariz \u00f6rn\u0259yi is\u0259 \u201cM\u0259likm\u0259mm\u0259ddir\u201d. G\u00f6rk\u0259mli \u0259dibimiz Y.V.\u00c7\u0259m\u0259nz\u0259minli qeyd edirdi ki, \u201cM\u0259likm\u0259mm\u0259d\u201d na\u011f\u0131l\u0131 ba\u015fdan-aya\u011fa zoroastriya g\u00f6r\u00fc\u015fl\u0259ri il\u0259 yo\u011frulmu\u015fdur\u201d. [2, 45]
\nMifoloji m\u0259tnin n\u00fcv\u0259sind\u0259 \u201cAvesta\u201ddak\u0131 Yim haqq\u0131ndak\u0131 mifin b\u0259zi detallar\u0131 dayan\u0131r. \u0130nsan\u0131n qocal\u0131\u011fa v\u0259 \u00f6l\u00fcm\u0259 qar\u015f\u0131 m\u00fcbariz\u0259sinin b\u00fcn\u00f6vr\u0259si ilkin g\u00f6r\u00fc\u015fl\u0259rd\u0259 qoyulmu\u015fdur. Yimin \u00f6lk\u0259sind\u0259 \u015f\u0259r \u0259m\u0259ll\u0259r t\u00f6r\u0259tm\u0259y\u0259n b\u00fct\u00fcn insanlar 15 ya\u015fl\u0131 g\u00f6r\u00fcn\u00fcrd\u00fcl\u0259r. B\u0259r\u0259k\u0259tli, m\u00fcq\u0259dd\u0259s Xeyir m\u0259kan\u0131nda Naara a\u011fac\u0131 yeti\u015firdi, onun meyv\u0259l\u0259rini yey\u0259n qocalar cavanla\u015f\u0131b 15 ya\u015fa \u00e7at\u0131rd\u0131. M\u0259hz Anqra-Manyunun n\u0259h\u0259ng divl\u0259ri g\u0259lib bu almalar\u0131 o\u011furlamaqla \u201cqaranl\u0131q d\u00fcnya\u201dya apar\u0131rd\u0131.
\nAnqara-Manyu \u015f\u0259r m\u0259xluqlar\u0131 insan \u015f\u0259klind\u0259 yaradanda bir \u015feyd\u0259n ehtiyatlanm\u0131\u015fd\u0131 v\u0259 bu s\u0259b\u0259bd\u0259n onlar\u0131n can\u0131n\u0131 \u00f6zl\u0259rind\u0259n \u00e7ox uzaqda yerl\u0259\u015fdirmi\u015fdi. (m\u0259s. Tilsimli da\u011f, \u015f\u00fc\u015f\u0259 i\u00e7ind\u0259 olan qu\u015fun v\u0259 yaxud dov\u015fan\u0131n \u00fcr\u0259yind\u0259, yumurtada v\u0259 s.) Lakin q\u0259hr\u0259man insan divin can\u0131n\u0131 \u00e7\u0259tinlikl\u0259 olsa da, taparaq (qeyd etdiyimiz kimi, metafizik q\u00fcvv\u0259l\u0259rin yard\u0131m\u0131 il\u0259) onu m\u0259hv edir. B\u0259zi aliml\u0259r qeyd edir ki, bu b\u00fctp\u0259r\u0259stlik d\u00f6vr\u00fcn\u00fcn t\u0259s\u0259vv\u00fcrl\u0259ridir. \u00c7\u00fcnki b\u00fct-Tanr\u0131lar\u0131n da ruhu h\u0259r zaman ba\u015fqa yerd\u0259 g\u00f6st\u0259rilir. T\u0259sad\u00fcfi deyildir ki, \u201cAvesta\u201ddak\u0131 divl\u0259r \u0259vv\u0259lki inanclar\u0131n b\u00fct-tanr\u0131lar\u0131 kimi xat\u0131rlan\u0131r v\u0259 onlar\u0131n ancaq \u015f\u0259r\u0259 xidm\u0259t etdiyi ona g\u00f6r\u0259 geni\u015f vur\u011fulan\u0131r ki, insanlar k\u00f6hn\u0259 dinl\u0259rd\u0259n \u0259l \u00e7\u0259kib Ahra-Mazdan\u0131n \u0259traf\u0131nda birl\u0259\u015fsinl\u0259r. Bu m\u0259nada \u201cAvesta\u201dn\u0131n \u201cV\u0259ndidad\u201d hiss\u0259si \u201cDivl\u0259r \u0259leyhin\u0259 qanun\u201d adlan\u0131r:
\nQ\u00fcdr\u0259tli Yiman\u0131n s\u0259lt\u0259n\u0259tind\u0259
\nN\u0259 \u015faxta vard\u0131, n\u0259 b\u0259rk istil\u0259r.
\nN\u0259 divl\u0259r yaradan x\u0259st\u0259lik vard\u0131,
\nN\u0259 divl\u0259r g\u0259tir\u0259n amans\u0131z \u00f6l\u00fcm.
\nG\u00f6r\u00fcnd\u00fcy\u00fc kimi h\u0259l\u0259 q\u0259dim zamanlarda bel\u0259 divl\u0259r \u00f6z radikall\u0131\u011f\u0131 il\u0259 se\u00e7ilir, h\u0259r zaman insanlara v\u0259 c\u0259miyy\u0259t\u0259 q\u0259nim k\u0259silir. Daha sonralar bir s\u0131ra \u015fair v\u0259 m\u00fct\u0259f\u0259kkirl\u0259r folklor motivl\u0259rind\u0259n istifad\u0259 etm\u0259kl\u0259 div obraz\u0131n\u0131 yazd\u0131qlar\u0131 \u0259s\u0259rl\u0259r\u0259 daxil etdil\u0259r. Bel\u0259 ki dahi \u015fairimiz N.G\u0259nc\u0259vi \u201cYeddi g\u00f6z\u0259l\u201d poemas\u0131nda div obraz\u0131n\u0131 yaratmaqla xeyirl\u0259 \u015f\u0259rin m\u00fcbariz\u0259sini m\u00fck\u0259mm\u0259l t\u0259svir etmi\u015fdir. Burada qara geyimli hind q\u0131z\u0131n\u0131n dan\u0131\u015fd\u0131\u011f\u0131 na\u011f\u0131lda xalq \u0259d\u0259biyyat\u0131 motivl\u0259rind\u0259n istifad\u0259 edilmi\u015f, div obraz\u0131 \u015f\u0259r q\u00fcvv\u0259 kimi \u0259s\u0259rd\u0259 \u00f6z yerini tapm\u0131\u015fd\u0131r: \u201c…Div \u0259lind\u0259 \u0259sir olan g\u00f6z\u0259l qad\u0131n divd\u0259n xilas olur, xeyir m\u0259l\u0259y\u0259 qovu\u015fur. Bi\u015frin q\u0259hr\u0259manl\u0131\u011f\u0131, ucal\u0131\u011f\u0131 onun insanl\u0131\u011f\u0131nda, g\u00f6z\u00fctoxlu\u011funda, insana inam\u0131mdad\u0131r\u201d. [3, 169]
\n\u00dcmumiyy\u0259tl\u0259, el \u0259d\u0259biyyat\u0131 v\u0259 folklor u\u015faq n\u0259sri il\u0259 m\u0259\u015f\u011ful olan yazarlar\u0131 h\u0259r zaman d\u00fc\u015f\u00fcnd\u00fcrm\u00fc\u015fd\u00fcr. Qeyd etm\u0259liyik ki, Az\u0259rbaycan u\u015faq n\u0259srind\u0259 folklordan b\u0259hr\u0259l\u0259nm\u0259 h\u0259rt\u0259r\u0259fli v\u0259 ard\u0131c\u0131l olmu\u015fdur. XIX \u0259srin sonu XX \u0259srin \u0259vv\u0259ll\u0259rind\u0259 folklor \u00f6rn\u0259kl\u0259rinin toplanmas\u0131, n\u0259\u015fri v\u0259 t\u0259dqiqi sah\u0259sind\u0259 canlanma ba\u015fland\u0131. \u0130st\u0259r rusdilli, ist\u0259rs\u0259 d\u0259 milli m\u0259tbuatda Az\u0259rbaycan folklorunun m\u00fcxt\u0259lif janrlar\u0131na dair bir s\u0131ra n\u00fcmun\u0259l\u0259r \u00e7ap edilirdi. Bir m\u00fch\u00fcm faktor da \u00f6z\u0259llikl\u0259 diqq\u0259ti c\u0259lb edirdi ki, bu ill\u0259rd\u0259 folklor \u00f6rn\u0259kl\u0259rinin toplanmas\u0131nda \u201ch\u0259m d\u0259 m\u0259qs\u0259d v\u0259 sistem ayd\u0131nl\u0131\u011f\u0131 g\u00f6z\u0259 \u00e7arpmaqda idi\u201d. [4, 45 Bel\u0259likl\u0259 d\u0259, yaranan \u0259s\u0259rl\u0259rd\u0259 folklor \u00f6rn\u0259kl\u0259ri, \u00f6z\u0259llikl\u0259 mifoloji xarakterl\u0259r daha \u00e7ox n\u0259z\u0259r\u0259 \u00e7arpma\u011fa ba\u015flad\u0131. S.\u018fbd\u00fcrr\u0259hmanb\u0259yov, S.M.Q\u0259nizad\u0259, Y.V.\u00c7\u0259m\u0259nz\u0259minli, S.S.Axundov, F.K\u00f6\u00e7\u0259rli, K.\u0130smay\u0131lov v\u0259 ba\u015fqalar\u0131 ki\u00e7ik ya\u015fl\u0131 oxucular \u00fc\u00e7\u00fcn yazd\u0131qlar\u0131 hekay\u0259l\u0259rd\u0259 sehirli na\u011f\u0131llarda olan b\u00fct\u00fcn \u00f6z\u0259llikl\u0259ri sad\u0259 v\u0259 anla\u015f\u0131ql\u0131 bir dild\u0259 oxuculara \u00e7atd\u0131r\u0131rd\u0131lar.
\nXX \u0259srin \u0259vv\u0259ll\u0259rind\u0259n ba\u015flanan bu \u201ch\u0259r\u0259kat\u201d zaman ke\u00e7dikc\u0259 u\u015faq n\u0259sri il\u0259 m\u0259\u015f\u011ful olan yeni, g\u0259nc yazarlar\u0131n \u0259s\u0259rl\u0259ri il\u0259 daha da inki\u015faf edib z\u0259nginl\u0259\u015fdi. \u00c7a\u011fda\u015f u\u015faq n\u0259srimizd\u0259 N.S\u00fcleymanov, E.Mahmudov, N.Abdullayev, \u018f.\u018fhm\u0259dova, Z.X\u0259lil, \u018f.S\u0259m\u0259dli v\u0259 ba\u015fqa yazarlar xalq \u0259d\u0259biyyat\u0131ndan, folklor \u00f6rn\u0259kl\u0259rind\u0259n yarad\u0131c\u0131 \u015f\u0259kild\u0259 b\u0259hr\u0259l\u0259nm\u0259kl\u0259 yazd\u0131qlar\u0131 \u0259s\u0259rl\u0259rd\u0259ki milli koloriti xeyli art\u0131rd\u0131lar. \u018fs\u0259rl\u0259rd\u0259ki ba\u015fl\u0131ca ideya m\u0259nfi-\u015f\u0259r q\u00fcvv\u0259l\u0259r\u0259, v\u0259h\u015filiy\u0259, u\u015faq t\u0259f\u0259kk\u00fcr\u00fcnd\u0259 iz qoyan ictimai eyb\u0259c\u0259rlikl\u0259r\u0259 qar\u015f\u0131 daimi m\u00fcbariz\u0259dir.
\nM\u00f6vzu problematika bax\u0131m\u0131ndan ox\u015far olsa da, h\u0259r bir yazar yuxar\u0131da sadalanan probleml\u0259r\u0259 m\u00fcxt\u0259lif prizmalardan yana\u015f\u0131rlar. M\u0259s\u0259l\u0259n, \u018fli S\u0259m\u0259dlinin hekay\u0259 v\u0259 povestl\u0259rind\u0259 divl\u0259r daha q\u0259dim d\u00f6vrl\u0259rd\u0259, s\u0131rf mifoloji obraz kimi verilirs\u0259, Zahid X\u0259lil u\u015faq al\u0259mind\u0259ki ke\u00e7mi\u015fi, bu g\u00fcn\u00fc v\u0259 g\u0259l\u0259c\u0259yi t\u0259svir edir. Ke\u00e7mi\u015fd\u0259 insanlara z\u00fclm ed\u0259n qorxunc A\u011f div u\u015faqlarla b\u0259rab\u0259r bu g\u00fcn\u0259 v\u0259 g\u0259l\u0259c\u0259y\u0259 g\u0259lir. Lakin bu g\u00fcn o, art\u0131q g\u00fccs\u00fczd\u00fcr, z\u0259ifdir, h\u0259tta ki\u00e7ik u\u015faqlar\u0131n g\u00fc\u0131l\u00fc\u015f obyektin\u0259 \u00e7evrilir. O, burada he\u00e7 kim\u0259 h\u00f6km ed\u0259 bilmir, ke\u00e7mi\u015fd\u0259 insanlar\u0131 sald\u0131\u011f\u0131 tilsim g\u0259l\u0259c\u0259kd\u0259 m\u0259nas\u0131z, bo\u015f bir \u201chava\u201dya \u00e7evrilir, yegan\u0259 arzusu is\u0259 ke\u00e7mi\u015f\u0259 d\u00f6n\u00fcb g\u00fccl\u0259nm\u0259k v\u0259 insanlar\u0131 yenid\u0259n \u00f6z \u0259sar\u0259ti alt\u0131nda saxlamaqd\u0131r. G\u0259l\u0259c\u0259kd\u0259 is\u0259 o, muzeyin vitrinind\u0259 ki\u00e7ik bir eksponata \u00e7evrilmi\u015fdir. Bel\u0259likl\u0259, Zahid X\u0259lil konkret h\u0259yat hadis\u0259l\u0259rini u\u015faq dilin\u0259 \u00e7evir\u0259r\u0259k m\u0259hz u\u015faqlar\u0131n \u0259li il\u0259 qorxunc A\u011f divi m\u0259\u011flub edir. \u018f.S\u0259m\u0259dlinin \u201cSehrli xal\u00e7a\u201d povestind\u0259 is\u0259 \u0259dib daha \u00e7ox \u0259d\u0259bi na\u011f\u0131la \u00fcst\u00fcnl\u00fck ver\u0259r\u0259k \u0259n\u0259n\u0259vi sehirli na\u011f\u0131l yolu il\u0259 insanlar\u0131 Divin, k\u00fcp\u0259gir\u0259n qar\u0131n\u0131n \u0259lind\u0259n xilas edir. Burada insanlar\u0131n ke\u00e7mi\u015fd\u0259 x\u0259yal etdikl\u0259ri u\u00e7maq arzusu n\u0259n\u0259nin toxudu\u011fu sehirli xal\u00e7an\u0131n k\u00f6m\u0259yi il\u0259 \u018fhm\u0259d, S\u0259lim, K\u0259rim Sim-Sim pad\u015fah\u0131n\u0131n q\u0131z\u0131 \u015eahan\u0259ni v\u0259 Divin b\u0259las\u0131na d\u00fc\u00e7ar olmu\u015f insanlar\u0131 tilsimli ma\u011faradan xilas edir. Emin Mahmudovun q\u0259hr\u0259man\u0131 Naro\u011flan is\u0259 (\u201cNaro\u011flan, yaxud tilsimli da\u011f\u0131n fatehi\u201d \u2013 E.Mahmudov) qara Div\u0259 qalib g\u0259l\u0259r\u0259k S\u0259dyar \u015fah\u0131n q\u0131z\u0131l k\u0259m\u0259rini geri qaytar\u0131r v\u0259 dostu D\u00fcrdan\u0259ni xilas edir. G\u00f6r\u00fcnd\u00fcy\u00fc kimi, ist\u0259r A\u011f div, ist\u0259rs\u0259 d\u0259 Qara div g\u0259nc insanlar\u0131n a\u011fl\u0131 qar\u015f\u0131s\u0131nda acizdir, h\u0259r zaman onlar\u0131n qar\u015f\u0131s\u0131nda tab g\u0259tir\u0259 bilmir. \u018fs\u0259rl\u0259rd\u0259ki bu motivl\u0259r u\u015faqlar \u00fc\u00e7\u00fcn g\u00f6z\u0259l \u00f6rn\u0259k olur, onlarda m\u0259nfi sur\u0259tl\u0259r\u0259 qar\u015f\u0131 adekvat m\u00fcnasib\u0259t oyan\u0131r.
\nB\u00fct\u00fcn bu sadalananlar g\u00f6st\u0259rir ki, folklorumuzun \u00fcf\u00fcql\u0259ri \u00e7ox geni\u015fdir. Bu geni\u015flikl\u0259 xalq\u0131m\u0131z\u0131n mifoloji d\u00fc\u015f\u00fcnc\u0259 sistemind\u0259 \u0259ski inanclar\u0131n, mifik t\u0259s\u0259vv\u00fcrl\u0259rin k\u00f6k\u00fcn\u00fc ara\u015fd\u0131rmaq, yerini m\u00fc\u0259yy\u0259nl\u0259\u015fdirm\u0259k olduqca vacibdir. \u00d6mr\u00fcn\u00fcn son be\u015f ilini ki\u00e7ik oxuculara h\u0259sr ed\u0259n g\u00f6rk\u0259mli yaz\u0131\u00e7\u0131-dramaturqumuz \u0130.\u018ff\u0259ndiyev yaz\u0131rd\u0131: \u201cU\u015faq va\u0445t\u0131 e\u015fitdiyim na\u011f\u0131llar, \u0259fsan\u0259l\u0259r uzun ill\u0259r boyunca h\u0259mi\u015f\u0259 m\u0259niml\u0259 olmu\u015fdur v\u0259 q\u0259rib\u0259dir, ill\u0259r ke\u00e7dikc\u0259 d\u0259 el\u0259 bil ki, onlar m\u0259nim \u00fc\u00e7\u00fcn yeni boyalar, \u00e7alarlar \u0259ld\u0259 etmi\u015fdir. Sonralar m\u0259lum olmu\u015fdur ki, m\u0259nim u\u015faq t\u0259f\u0259kk\u00fcr\u00fcm\u00fc tamam sehrli bir al\u0259m\u0259 \u00e7\u0259kib aparan h\u0259min \u0259hvalatlar\u0131n bir qismi Az\u0259rbaycan na\u011f\u0131llar\u0131ndan, h\u0259tta \u00abMin bir gec\u0259\u00bbd\u0259n g\u0259lir, bir qismi dastanlar\u0131m\u0131zdan, \u0259satirl\u0259rimizd\u0259n, q\u0259dim inam v\u0259 ayinl\u0259rimizd\u0259n, bir qismi d\u0259 h\u0259disl\u0259rd\u0259n, dini \u015f\u0259rhl\u0259rd\u0259n g\u0259lir. Onlar\u0131n b\u0259zisini q\u0259l\u0259m\u0259 alark\u0259n m\u0259n ilkin m\u0259nb\u0259l\u0259ri yo\u0445, \u00f6z yadda\u015f\u0131m\u0131, hissl\u0259rimi \u0259sas g\u00f6t\u00fcrm\u00fc\u015f\u0259m\u201d. [5, 10] \u201c\u0425an q\u0131z\u0131 G\u00fcls\u0259nub\u0259rl\u0259 tarz\u0259n Sad\u0131qcan\u0131n na\u011f\u0131l\u0131\u201d, \u201cQa\u00e7aq S\u00fcleyman\u0131n \u00f6l\u00fcm\u00fc\u201d povestl\u0259ri, \u201cYusif v\u0259 Esfir\u201d, \u201cV\u0259zir Allahverdi \u0445an v\u0259 B\u0259hlul Dan\u0259nd\u0259\u201d, \u201cH\u0259yat\u0131n \u0259b\u0259di ah\u0259ngi\u201d, \u201cAbidin yu\u0445usu\u201d, \u201cSa\u011fsa\u011fan\u201d, \u201c\u0130sa-Musa\u201d kimi \u0259s\u0259rl\u0259rl\u0259 tan\u0131\u015f olduqdan sonra yaz\u0131\u00e7\u0131n\u0131n dedikl\u0259rinin bir daha \u015fahidi oluruq.
\nYaz\u0131lan bu \u0259s\u0259rl\u0259r lap ki\u00e7ik ya\u015flardan u\u015faqlar\u0131 fantastik, qeyri-adi, sehirli al\u0259ml\u0259 tan\u0131\u015f edir, h\u0259yat\u0131n romantikas\u0131n\u0131 duymaqla \u00f6n\u0259mli b\u0259dii vasit\u0259y\u0259 \u00e7evrilir. M\u0259hz bu keyfiyy\u0259tl\u0259rin\u0259 g\u00f6r\u0259 Az\u0259rbaycan \u015fifahi xalq \u0259d\u0259biyyat\u0131 yazarlar\u0131m\u0131z \u00fc\u00e7\u00fcn daim t\u00fck\u0259nm\u0259z m\u0259nb\u0259 olmu\u015f, u\u015faq \u0259d\u0259biyyat\u0131n\u0131n yaranmas\u0131nda onlara z\u0259ngin v\u0259 \u00e7e\u015fidli m\u00f6vzular vermi\u015fdir. U\u015faqlar bu \u0259s\u0259rl\u0259rin k\u00f6m\u0259yi il\u0259 t\u0259bi\u0259t t\u0259svirini, heyvanlar al\u0259mini, x\u00fcsusil\u0259 d\u0259 milli-mifoloji d\u00fc\u015f\u00fcnc\u0259 t\u0259rzini m\u0259nims\u0259yirl\u0259r. G\u0259nc n\u0259sl\u0259 y\u00fcks\u0259k \u0259xlaqi d\u0259y\u0259rl\u0259r a\u015f\u0131lamaqda z\u0259ngin folklorumuzun m\u00fcst\u0259sna rolunu dahi \u015fairimiz S.Vur\u011fun g\u00f6z\u0259l ifad\u0259 etmi\u015fdir:
\n\u201cU\u015faqlar\u0131m\u0131z \u00fc\u00e7\u00fcn romantik \u0259s\u0259rl\u0259r yaratmaqdan \u00f6tr\u00fc \u0259n g\u00f6z\u0259l m\u0259nb\u0259l\u0259r bizim na\u011f\u0131llar\u0131m\u0131z v\u0259 \u0259fsan\u0259l\u0259rimizdir. Biz bu \u0259fsan\u0259 v\u0259 na\u011f\u0131llar al\u0259mind\u0259 i\u015f\u0131qla qaranl\u0131\u011f\u0131n, xeyirl\u0259 \u015f\u0259rin, do\u011fma il\u0259 yad\u0131n, d\u00fczl\u00fckl\u0259 \u0259yriliyin m\u00fcbariz\u0259sini duyuruq\u201d.
\nDahi \u015fairimizin ifad\u0259 etdiyi bu fikir el \u0259d\u0259biyyat\u0131 v\u0259 folklorun ki\u00e7ik ya\u015fl\u0131 oxucular \u00fc\u00e7\u00fcn n\u0259 d\u0259r\u0259c\u0259d\u0259 \u00f6n\u0259mli oldu\u011funu bir daha g\u00f6zl\u0259r \u00f6n\u00fcn\u0259 g\u0259tirir. Folklor \u00f6rn\u0259kl\u0259rinin \u00e7a\u011fda\u015f u\u015faq n\u0259srimizin ayr\u0131lmaz bir hiss\u0259sin\u0259 \u00e7evrilm\u0259si, g\u0259nc n\u0259slin bunlar\u0131 oxuyaraq g\u00fcnd\u0259lik h\u0259yat\u0131m\u0131zda \u0259dal\u0259tsizliyin h\u0259r c\u00fcr t\u0259zah\u00fcr\u00fcn\u0259 qar\u015f\u0131 m\u00fcbariz olmalar\u0131 onlar\u0131n g\u0259l\u0259c\u0259k inki\u015faf\u0131na olduqca m\u00fcsb\u0259t t\u0259sir g\u00f6st\u0259rir. H\u0259yat inki\u015faf etdikc\u0259, m\u00fcasir qlobal, m\u0259d\u0259ni inteqrasiya tendensiyas\u0131n\u0131n \u0259hat\u0259 dair\u0259si geni\u015fl\u0259n\u0259r\u0259k t\u0259sir miqyas\u0131 d\u0259rinl\u0259\u015fdikc\u0259 bu n\u0259sr \u0259s\u0259rl\u0259rinin b\u0259dii g\u00fcc\u00fc, aktuall\u0131\u011f\u0131 v\u0259 s\u0259n\u0259t d\u0259y\u0259ri art\u0131r.<\/p>\n

\u018fD\u018fB\u0130YYAT
\n1.\u0428\u0438\u0440\u0435\u0440 \u0423. \u0412\u0437\u043b\u0435\u0442 \u0438 \u043f\u0430\u0434\u0435\u043d\u0438\u0435 \u0442\u0440\u0435\u0442\u044c\u0435\u0433\u043e \u0440\u0435\u0439\u0445\u0430\\ \u0432 2-\u0445 \u0442\u043e\u043c\u0430\u0445. \u2013 \u0442\u043e\u043c 1 (\u043f\u0435\u0440. \u0441 \u0430\u043d\u0433.). \u2013 \u041c\u043e\u0441\u043a\u0432\u0430: \u0412\u043e\u0435\u043d\u0438\u0437\u0434\u0430\u0442, 1991
\n2.\u00c7\u0259m\u0259nz\u0259minli Y.V. Az\u0259rbaycan na\u011f\u0131llar\u0131n\u0131n \u0259hval-ruhiyy\u0259si\\\u0259s\u0259rl\u0259ri. II cild. \u2013 Bak\u0131: Elm, 1977
\n3.S\u0259f\u0259rli \u018f., Yusifli X. Q\u0259dim v\u0259 orta \u0259srl\u0259r Az\u0259rbaycan \u0259d\u0259biyyat\u0131. \u2013 Bak\u0131: Ozan, 1998 4.\u018ff\u0259ndiyev P. Az\u0259rbaycan \u015fifahi xalq \u0259d\u0259biyyat\u0131. \u2013 Bak\u0131: Maarif, 1981
\n5.\u018ff\u0259ndiyev \u0130. S\u0259n ey b\u00f6y\u00fck yaradan!. \u2013 Bak\u0131, 1997<\/p>\n

\u0420\u043e\u0432\u0448\u0430\u043d \u041c\u0430\u043c\u0435\u0434\u043e\u0432
\n\u041e\u0431\u0440\u0430\u0437 \u043b\u044e\u0434\u0430\u0435\u0434\u0430 \u0432 \u0434\u0435\u0442\u0441\u043a\u0438\u0445 \u0440\u0430\u0441\u0441\u043a\u0430\u0437\u0430\u0445
\n\u0420\u0415\u0417\u042e\u041c\u0415
\n\u0412 \u0434\u0430\u043d\u043d\u043e\u0439 \u0441\u0442\u0430\u0442\u044c\u0435 \u0438\u0441\u0441\u043b\u0435\u0434\u0443\u044e\u0442\u0441\u044f \u043c\u0438\u0444 \u0438 \u043c\u0438\u0444\u043e\u043b\u043e\u0433\u0438\u044f, \u043e\u0431\u0440\u0430\u0437 \u043b\u044e\u0434\u0430\u0435\u0434\u0430. \u0420\u0430\u0441\u0441\u043a\u0430\u0437\u044b\u0432\u0430\u0435\u0442\u0441\u044f \u043e \u043b\u044e\u0434\u0430\u0435\u0434\u0435 \u043a\u0430\u043a \u043d\u0435\u0433\u0430\u0442\u0438\u0432\u043d\u044b\u0439 \u043e\u0431\u0440\u0430\u0437 \u043d\u0430 \u0447\u0435\u043b\u043e\u0432\u0435\u0447\u0435\u0441\u043a\u043e\u0439 \u0436\u0438\u0437\u043d\u0438 (\u041a\u0438\u0442\u0430\u0431\u0438-\u0414\u0435\u0434\u0435-\u041a\u043e\u0440\u043a\u0443\u0442, \u0410\u0432\u0435\u0441\u0442\u0430 \u0438 \u0442\u043a\u0434.) \u0438 \u0430\u043d\u0430\u043b\u0438\u0437\u0438\u0440\u0443\u0435\u0442\u0441\u044f \u0435\u0433\u043e \u0441\u0442\u0430\u0434\u0438\u0438 \u0440\u0430\u0437\u0432\u0438\u0442\u0438\u044f.<\/p>\n

Rovshen Memmedov
\nOgre copy in the Azerbaijan child prose
\nSUMMARY
\nIt is talked about myths and mythology in the article, the biggest mythic image is given wide information about ogres counted. Ogres in ancient inscription (Kitabi-Dede Korkut, Avesta etc book)s, about danger procreate in the what degree to man life, analysises are carried out their about role in child literature of the ogre image in our modern time.<\/p>\n","protected":false},"excerpt":{"rendered":"

R\u00d6V\u015e\u018fN M\u018fMM\u018fDOV SDU-nun m\u00fc\u0259llimi, dissertant H\u0259l\u0259 q\u0259dim d\u00f6vrl\u0259rd\u0259 ibtidai insanlar obyektiv al\u0259md\u0259 ba\u015f ver\u0259n m\u00fcxt\u0259lif hadis\u0259l\u0259rl\u0259 qar\u015f\u0131la\u015fd\u0131qlar\u0131 zaman t\u0259bii bir maraqla onun nec\u0259 v\u0259 haradan qaynaqland\u0131\u011f\u0131n\u0131 \u00f6yr\u0259nm\u0259k ist\u0259mi\u015fdir. Lakin t\u0259bi\u0259t hadis\u0259l\u0259rinin elmi qanunauy\u011funluqlar\u0131n\u0131 d\u0259rk etm\u0259dikl\u0259ri \u00fc\u00e7\u00fcn onlar haqq\u0131nda b\u0259sit \u015f\u0259kild\u0259 r\u0259vay\u0259tl\u0259r, \u0259fsan\u0259l\u0259r yaratm\u0131\u015flar. Bel\u0259likl\u0259 d\u0259, ilkin mifl\u0259r yaranma\u011fa ba\u015flam\u0131\u015fd\u0131r. B\u0259\u015f\u0259r tarixinin ilk d\u00f6vrl\u0259rind\u0259 yaranan bu […]<\/p>\n","protected":false},"author":2,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[5],"tags":[],"class_list":["post-10623","post","type-post","status-publish","format-standard","hentry","category-pub"],"_links":{"self":[{"href":"http:\/\/edebiyyat-az.com\/index.php?rest_route=\/wp\/v2\/posts\/10623","targetHints":{"allow":["GET"]}}],"collection":[{"href":"http:\/\/edebiyyat-az.com\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"http:\/\/edebiyyat-az.com\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"http:\/\/edebiyyat-az.com\/index.php?rest_route=\/wp\/v2\/users\/2"}],"replies":[{"embeddable":true,"href":"http:\/\/edebiyyat-az.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=10623"}],"version-history":[{"count":1,"href":"http:\/\/edebiyyat-az.com\/index.php?rest_route=\/wp\/v2\/posts\/10623\/revisions"}],"predecessor-version":[{"id":10624,"href":"http:\/\/edebiyyat-az.com\/index.php?rest_route=\/wp\/v2\/posts\/10623\/revisions\/10624"}],"wp:attachment":[{"href":"http:\/\/edebiyyat-az.com\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=10623"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"http:\/\/edebiyyat-az.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=10623"},{"taxonomy":"post_tag","embeddable":true,"href":"http:\/\/edebiyyat-az.com\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=10623"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}