{"id":37042,"date":"2016-09-02T19:01:48","date_gmt":"2016-09-02T15:01:48","guid":{"rendered":""},"modified":"-0001-11-30T00:00:00","modified_gmt":"-0001-11-29T20:00:00","slug":"","status":"publish","type":"post","link":"https:\/\/ucnoqta.az\/?p=37042","title":{"rendered":"Qaraqalpaqlar\u0131n \u00abQ\u0131rx q\u0131z\u00bb dastan\u0131"},"content":{"rendered":"

Urmiy\u0259 gölünd\u0259n Aral gölün\u0259d\u0259k uzanan yax\u0131n v\u0259 uzaq tariximiz<\/span><\/strong><\/p>\n

M\u0259lum oldu\u011fu kimi, q\u0131pçaqlar\u0131n \u0259n böyük v\u0259 \u0259n m\u0259\u015fhur dastan\u0131 q\u0131r\u011f\u0131zlara aid olan «Manas» dastan\u0131d\u0131r. Bel\u0259 hesab edilir ki, onun yaran\u0131\u015f dövrü IX-X \u0259srl\u0259r\u0259 t\u0259sadüf edir. M\u0259s\u0259l\u0259n, A. Sad\u0131kovun fikrinc\u0259 eposun mühiti IX-X \u0259srl\u0259rin mühitin\u0259 tam uy\u011funluq t\u0259\u015fkil edir. A. C\u0259mil d\u0259 onun fikri il\u0259 raz\u0131la\u015faraq qeyd edir ki, «“Manas”dan \u0259vv\u0259lki dövrün ictimai-siyasi ab-havas\u0131n\u0131, m\u0259n\u0259vi iqlimini öyr\u0259nm\u0259kl\u0259 eposun hans\u0131 tarixi z\u0259mind\u0259 yarand\u0131\u011f\u0131n\u0131, formala\u015fd\u0131\u011f\u0131n\u0131 öyr\u0259nmi\u015f oluruq. Bu bax\u0131mdan VII-VIII \u0259srl\u0259rd\u0259 Yenisey \u0259traf\u0131nda mövcud olmu\u015f q\u0131r\u011f\u0131z xaqanl\u0131\u011f\u0131n\u0131n tarixini n\u0259z\u0259rd\u0259n qaç\u0131rma\u011fa haqq\u0131m\u0131z yoxdur». A Sad\u0131kov yaz\u0131r ki, «VII-VIII \u0259srl\u0259rd\u0259 Yenisey \u0259traf\u0131nda q\u0131r\u011f\u0131z xaqanl\u0131\u011f\u0131 yaranm\u0131\u015fd\u0131r. Bu, ba\u015fda xaqan olmaqla bir neç\u0259 tayfan\u0131n birliyi idi. H\u0259min tayfalar\u0131n ümumtürk v\u0259 uy\u011fur m\u0259d\u0259niyy\u0259tind\u0259 öz paylar\u0131 vard\u0131».
\nT\u0259dqiqatç\u0131lar\u0131n g\u0259ldiyi q\u0259na\u0259t\u0259 gör\u0259, «güclül\u0259rl\u0259 gücsüzl\u0259rin yerd\u0259yi\u015fm\u0259 qanunlar\u0131 tarixin t\u0259k\u0259rini müxt\u0259lif istiqam\u0259tl\u0259r\u0259 f\u0131rlatd\u0131\u011f\u0131ndan qalibl\u0259rin m\u0259\u011flub, m\u0259\u011flublar\u0131n qalib oldu\u011funu da görmü\u015fük… Türk xaqanl\u0131\u011f\u0131n\u0131n süqutundan sonra (VIII \u0259sr) bu xaqanl\u0131\u011f\u0131n 50 il vassal\u0131 olmu\u015f uy\u011furlar hakimiyy\u0259t\u0259 g\u0259l\u0259r\u0259k q\u0131r\u011f\u0131zlar\u0131 da özl\u0259rin\u0259 tabe edirl\u0259r. Di g\u0259l ki, uy\u011furlar\u0131n hakimiyy\u0259tin\u0259 tabe olmaq ist\u0259m\u0259y\u0259n q\u0131r\u011f\u0131zlar bu xaqanl\u0131\u011fa qar\u015f\u0131 ard\u0131c\u0131l v\u0259 müt\u0259\u015f\u0259kkil mübariz\u0259 apar\u0131rlar». Alim daha sonra  A. Sad\u0131kovdan bu sitat\u0131 g\u0259tirir “840-c\u0131 ild\u0259 epidemiya, acl\u0131q, saray çevrili\u015fl\u0259ri uy\u011fur xaqanl\u0131\u011f\u0131n\u0131 son d\u0259r\u0259c\u0259 z\u0259ifl\u0259dir. Q\u0131r\u011f\u0131zlar\u0131n ba\u015fç\u0131s\u0131 Ajo özünü xan elan ed\u0259r\u0259k uy\u011fur xan\u0131na bildirir: S\u0259nin ömrün bitdi” . A. Sad\u0131kova istinad ed\u0259n A. C\u0259mil daha sonra bildirir ki, \u0259d\u0259bi obraz Manas\u0131n tarixi \u0259sli say\u0131lan Ajo 847-ci ild\u0259 h\u0259lak olub…
\n\u018flb\u0259tt\u0259 ki, Manas\u0131n 847-ci ild\u0259 öldüyü iddia edil\u0259n Ajo il\u0259 eynil\u0259\u015fdirilm\u0259si heç bir normal m\u0259ntiq\u0259 s\u0131\u011fm\u0131r. Çünki dastan\u0131n süjetinin eyni hadis\u0259l\u0259rd\u0259n dan\u0131\u015fan dig\u0259r q\u0131pçaq dastanlar\u0131 il\u0259 tutu\u015fdurulmas\u0131 t\u0259svir edil\u0259n hadis\u0259l\u0259rin çox-çox q\u0259dim dövrl\u0259ri \u0259hat\u0259 etdiyini göst\u0259rir.
\nHeç k\u0259s\u0259 sirr deyil ki, eyni etnik m\u0259n\u015f\u0259y\u0259 sahib olan xalqlar\u0131n folklorunda süjetl\u0259rin v\u0259 motivl\u0259rin yax\u0131nl\u0131\u011f\u0131na v\u0259 ox\u015farl\u0131\u0131na rast g\u0259linm\u0259si adi hald\u0131r. Süjetl\u0259rin yax\u0131nl\u0131\u011f\u0131, ox\u015farl\u0131\u011f\u0131, \u015fübh\u0259siz ki, xalqlar\u0131n tarixi yax\u0131nl\u0131\u011f\u0131n\u0131n n\u0259tic\u0259sidir. Bu, «h\u0259min xalqlar\u0131n q\u0259dim tayfalar\u0131n\u0131n keçmi\u015f \u0259cdad\u0131n\u0131n eyni folklor irsi il\u0259 \u0259laq\u0259dar ola bil\u0259r. \u018flb\u0259tt\u0259, burada dil qohumlu\u011fu da mü\u0259yy\u0259n rol oynay\u0131r» .
\nHeç \u015fübh\u0259siz ki, “Manas” dastan\u0131 bir q\u0259hr\u0259manl\u0131q dastan\u0131d\u0131r. Bu dastan q\u0131r\u011f\u0131zlar\u0131n etnogenezi prosesin\u0259 ayd\u0131nl\u0131q g\u0259tir\u0259c\u0259k etnoqonik motivl\u0259rd\u0259n d\u0259 xali deyildir. Eyni sözl\u0259ri Manas\u0131n paradiqmalar\u0131 olan Alp Mana\u015f (eyniadl\u0131 \u0259satiri Altay na\u011f\u0131l-poemas\u0131n\u0131n q\u0259hr\u0259man\u0131) v\u0259 Alpam\u0131\u015f\u0131n (eyniadl\u0131 qazax dastan\u0131n\u0131n q\u0259hr\u0259man\u0131) simas\u0131nda Altay v\u0259 qazax türkl\u0259ri haqq\u0131nda da söyl\u0259m\u0259k olar.
\n“Manas” dastan\u0131nda da “q\u0131rx q\u0131z” motivin\u0259, el\u0259c\u0259d\u0259 “q\u0131rx \u0259r\u0259n”, “q\u0131rx igid” bar\u0259d\u0259 süjet\u0259 rast g\u0259lirik. Bunlardan sonuncusu bar\u0259d\u0259 B. Ög\u0259l yaz\u0131r: “D\u0259d\u0259 Qorqud kitab\u0131ndak\u0131 O\u011fuz b\u0259yl\u0259rinin q\u0131rx igidi türk mifologiyas\u0131n\u0131n ölm\u0259z v\u0259 d\u0259yi\u015fm\u0259z motividir… “Manas” dastan\u0131nda D\u0259d\u0259 Qorqud na\u011f\u0131llar\u0131nda ad\u0131 ç\u0259kil\u0259n q\u0131rx igidl\u0259 \u0259laq\u0259dar b\u0259zi hadis\u0259l\u0259r\u0259 d\u0259 rast g\u0259lirik” .
\nBu sözl\u0259rd\u0259n sonra alim V. Radlova istinad\u0259n a\u015fa\u011f\u0131dak\u0131 süjeti n\u0259ql edir: «Almanbet atas\u0131 Qara xan\u0131 müs\u0259lman olmad\u0131\u011f\u0131 üçün öldürdükd\u0259n sonra q\u0131r\u011f\u0131zlar\u0131n Orta Yüz r\u0259isi Kökç\u0259 xan\u0131n yan\u0131na g\u0259lmi\u015fdi.  Kökç\u0259nin Almanbet\u0259 çox etibar v\u0259 hörm\u0259t göst\u0259rm\u0259si Kökç\u0259nin q\u0131rx igidini hirsl\u0259ndirdi v\u0259 h\u0259s\u0259d s\u0259viyy\u0259sin\u0259 çatd\u0131rd\u0131.Onlar bir araya g\u0259lib, Almanbetin üstün\u0259 \u015f\u0259r atmaq q\u0259rar\u0131na g\u0259ldil\u0259r. Buna gör\u0259 ham\u0131s\u0131 toplan\u0131b Kökç\u0259 xan\u0131n yan\u0131na getdil\u0259r v\u0259 Kökç\u0259 xana “Bu Almanbet s\u0259nin arvad\u0131nla yat\u0131b-qalx\u0131r” dedil\u0259r. Bu s\u0259b\u0259bd\u0259n Kökç\u0259 xan\u0131n Almanbet\u0259 olan münasib\u0259ti k\u0259skin d\u0259yi\u015fdi, o da Manasa p\u0259nah aparmaq m\u0259cburiyy\u0259tind\u0259 qald\u0131».
\nMaraql\u0131d\u0131r ki, süjetd\u0259 q\u0131rx igid d\u0259rl\u0259\u015f\u0259rk\u0259n, eyn\u0259n “D\u0259d\u0259 Qorqud”dak\u0131 kimi “Bir kafir üstümüzd\u0259n ç\u0131xd\u0131” deyirl\u0259r. Dastanda ayr\u0131ca Manas\u0131n da q\u0131rx igidind\u0259n söz aç\u0131l\u0131r v\u0259 onlar\u0131n h\u0259m Manasa, h\u0259m d\u0259 arvad\u0131, y\u0259ni onun ba\u015f xatunu Qamkey xatuna s\u0259daq\u0259ti xüsusi vur\u011fulan\u0131r. Onlar Manas t\u0259r\u0259find\u0259n a\u015fa\u011f\u0131dak\u0131 kimi v\u0259sf edilirl\u0259r:
\n«Q\u0131rx igidin ba\u015f\u0131 Q\u0131rq\u0131t! Yeddi yem\u0259yi bird\u0259n a\u015f\u0131ran Bos Çolok il\u0259 Çalbay! Yelb\u0259g\u0259y v\u0259 s\u0259n S\u0131raq! Kök Seliç v\u0259 s\u0259n , S\u0259r\u0259k! M\u0259nim hiyl\u0259g\u0259r igidim Qutunay! M\u0259nim pis igidim Qutyaqan! M\u0259nim g\u0259nc u\u015fa\u011f\u0131m Yayma Köküt! S\u0259n, ey Bay\u0131n o\u011flu Bakay! A\u011f Bottonq\u0131n o\u011flu Bolot! Yolda\u015f\u0131m Bauke! S\u0259n, ey m\u0259nim Yaysan\u0131m! Ey siz, soylu ail\u0259l\u0259rin övladlar\u0131 – m\u0259nim \u0259lbis\u0259m, s\u0259n ey q\u0259hr\u0259man Bürküt, m\u0259nim suyum, s\u0259n ey q\u0259hr\u0259man Sasam!Geriy\u0259 bel\u0259 s\u0131çrayan Qan G\u0259ldi, Qara Yoltay, Yam G\u0259ldi! S\u0259n ey m\u0259nim n\u0259\u011fm\u0259kar\u0131m Almand\u0131! Sökül\u0259nl\u0259ri hör\u0259n, q\u0131r\u0131lanlar\u0131 düz\u0259ld\u0259n, s\u0259n ey k\u0259skin dilli Ac\u0131b\u0259y, Ken\u0259nin o\u011flu! S\u0259n ey K\u0259n\u0259\u015f o\u011flu Qan Can\u0131b\u0259y! M\u0259nim falç\u0131m Qara Tölök! Q\u0131rx igidin yolda\u015f\u0131 Bölök! Qazaxdan g\u0259l\u0259n Kolmanbet! Q\u0131r\u011f\u0131zdan g\u0259l\u0259n Yalmanbet! Kafir il\u0259 müs\u0259lman\u0131n yurdunu quran, ey m\u0259nim döyü\u015fçül\u0259rim, Qara bay\u0131r v\u0259 Kasalat adl\u0131 g\u0259ncl\u0259r, siz h\u0259r \u015feyd\u0259 isab\u0259tlisiniz! Gec\u0259 bel\u0259 tülkünün izini itirm\u0259y\u0259n \u015euutum m\u0259nim! G\u0259nc Tünükey! Yen\u0259 gec\u0259 qarsaq tülküsününizini tapan m\u0259nim qaplan \u015euutum!».
\nBunlardan Bay o\u011flu Bakay h\u0259m Manas\u0131n atas\u0131n\u0131n, h\u0259m d\u0259 özünün v\u0259ziri kimi ç\u0131x\u0131\u015f edir. Manas onun haqq\u0131nda h\u0259r zaman dey\u0259rdi: Bizl\u0259r\u0259 tanr\u0131 t\u0259r\u0259find\u0259n gönd\u0259rilmi\u015f bir dost! Bundan ba\u015fqa, Qamkey xatunun atas\u0131 evind\u0259ki q\u0131rx q\u0131zdan, xan q\u0131z\u0131n\u0131n q\u0131rx qarava\u015f\u0131ndan söhb\u0259t aç\u0131l\u0131r v\u0259 onlar\u0131n Manas\u0131n igidl\u0259ri t\u0259r\u0259find\u0259 yaxalanaraq, onlara arvad olmalar\u0131 bildirilir.
\nQ\u0131r\u011f\u0131z r\u0259vay\u0259tl\u0259rinin birin\u0259 \u0259sas\u0259n, q\u0131r\u011f\u0131zlar Manas\u0131n q\u0131rx igidi il\u0259 q\u0131rx q\u0131z\u0131n, y\u0259ni Qamkey xatunun qarava\u015flar\u0131n\u0131n izdivac\u0131ndan tör\u0259yibl\u0259r. Özb\u0259k Xannam\u0259”sind\u0259 is\u0259 q\u0131r\u011f\u0131zlar\u0131n Çingiz xan\u0131n ulu babalar\u0131ndan Buyan xan\u0131n q\u0131rx k\u0259nizind\u0259n do\u011fulan q\u0131rx q\u0131zla ba\u011flan\u0131l\u0131r: «Buyan xan\u0131n dörd nigahl\u0131 arvad\u0131 v\u0259 q\u0131rx k\u0259nizi var idi. Buyan\u0131n o\u011flu yox idi. O, hey o\u011flan arzulay\u0131r, f\u0259q\u0259t Tanr\u0131 ona h\u0259mi\u015f\u0259 q\u0131z qism\u0259t edirdi. Bel\u0259c\u0259 q\u0131rx q\u0131z\u0131 olmu\u015fdu. Bu qad\u0131nlardan do\u011fulan q\u0131rx q\u0131zdan bu gün q\u0131rxq\u0131z (q\u0131r\u011f\u0131z) ad\u0131 il\u0259 tan\u0131nan qövm peyda olmu\u015fdur».
\nYeri g\u0259lmi\u015fk\u0259n, qaraqalpaq türkl\u0259ri iç\u0259risind\u0259 d\u0259 q\u0131rx q\u0131zla ba\u011fl\u0131 süjet v\u0259 motivl\u0259r\u0259 rast g\u0259linm\u0259kd\u0259dir. Söhb\u0259t “Q\u0131rx q\u0131z” dastan\u0131ndan gedir.  Bu dastann\u0131n süjeti il\u0259 Quzey Qafqaz xalqlar\u0131n\u0131n ortaq abid\u0259si olan v\u0259 e.\u0259. l minilliyin ortalar\u0131nda, iskit-sak mühitind\u0259 formala\u015fd\u0131\u011f\u0131 hesab edil\u0259n nart eposu il\u0259 ümumi süjet v\u0259 motivl\u0259r\u0259 sahib olmas\u0131 müt\u0259x\u0259ssisl\u0259ri çoxdan heyr\u0259t\u0259 salm\u0131\u015fd\u0131r. “Q\u0131rx q\u0131z” dastan\u0131nda öz q\u0131rx qad\u0131n döyü\u015fçüsü il\u0259, y\u0259ni q\u0131rx amazonka il\u0259 birlikd\u0259 uzaq bir adada ya\u015fayan v\u0259 xalq\u0131n\u0131 dü\u015fm\u0259nl\u0259rd\u0259n qoruyan Gülay\u0131m adl\u0131 hökmdar qad\u0131ndan b\u0259hs edilir.
\nMüt\u0259x\u0259ssisl\u0259r Gülay\u0131m obraz\u0131n\u0131 nart eposunun kabardin variant\u0131ndak\u0131 Daxanaqo obraz\u0131 il\u0259 eynil\u0259\u015fdirirl\u0259r:<\/p>\n

Nartlar\u0131n dastanlar\u0131nda bel\u0259 deyilir,
\nAlplar içind\u0259  alp olan, gör\u0259s\u0259n, kimdir?
\nAlpl\u0131\u011f\u0131 il\u0259 alplar\u0131 kölg\u0259d\u0259 qoyan,
\n\u018flb\u0259t ki, alplar alp\u0131 Daxanaqo \u0259r\u0259ndir.
\nAt belin\u0259 qalxanda \u015fövqünd\u0259n yer \u0259sir,
\nOnun qoçaq bir q\u0131z oldu\u011funu kim bilir?
\nSin\u0259sind\u0259ki gümü\u015f qalxan b\u0259rq vurur,
\nMindiyi atdan süvari q\u0131z qürur duyur. <\/p>\n

Bu dastan\u0131n P. Akritas v\u0259 Y. Stefanova t\u0259r\u0259find\u0259n t\u0259qdim edil\u0259n ba\u015fqa bir variant\u0131 olan \u0259fsan\u0259d\u0259n is\u0259 bel\u0259 m\u0259lum olur ki, da\u011flar ba\u015f\u0131nda ya\u015fayan sözüged\u0259n göz\u0259l bahad\u0131r qad\u0131n\u0131n ordusu bütünlükl\u0259 qad\u0131nlardan-amazonkalardan t\u0259\u015fkil olunmu\u015fdu
\n B\u0259xtiyar Tuncay
\n(ard\u0131 var)<\/p>\n","protected":false},"excerpt":{"rendered":"

Urmiy\u0259 gölünd\u0259n Aral gölün\u0259d\u0259k uzanan yax\u0131n v\u0259 uzaq tariximiz M\u0259lum oldu\u011fu kimi, q\u0131pçaqlar\u0131n \u0259n böyük v\u0259 \u0259n m\u0259\u015fhur dastan\u0131 q\u0131r\u011f\u0131zlara aid olan «Manas» dastan\u0131d\u0131r. Bel\u0259 hesab edilir ki, onun yaran\u0131\u015f…<\/p>\n","protected":false},"author":1,"featured_media":251278,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_lmt_disableupdate":"","_lmt_disable":"","footnotes":""},"categories":[1],"tags":[],"class_list":["post-37042","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-esas"],"_links":{"self":[{"href":"https:\/\/ucnoqta.az\/index.php?rest_route=\/wp\/v2\/posts\/37042","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/ucnoqta.az\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/ucnoqta.az\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/ucnoqta.az\/index.php?rest_route=\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/ucnoqta.az\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=37042"}],"version-history":[{"count":0,"href":"https:\/\/ucnoqta.az\/index.php?rest_route=\/wp\/v2\/posts\/37042\/revisions"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/ucnoqta.az\/index.php?rest_route=\/wp\/v2\/media\/251278"}],"wp:attachment":[{"href":"https:\/\/ucnoqta.az\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=37042"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/ucnoqta.az\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=37042"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/ucnoqta.az\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=37042"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}