{"id":37879,"date":"2016-09-22T18:58:06","date_gmt":"2016-09-22T14:58:06","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=37879","title":{"rendered":"E.\u0259 II minilliy\u0259 aid t\u00fcrk yaz\u0131 n\u00fcmun\u0259si"},"content":{"rendered":"

Az\u0259rbaycan q\u0259dim türk yaz\u0131 sisteminin formala\u015faraq yay\u0131ld\u0131\u011f\u0131 ilkin \u0259razil\u0259rd\u0259n biridir<\/strong>
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\nSon dövrl\u0259rd\u0259 Az\u0259rbaycandan tap\u0131lan çoxsayl\u0131 yaz\u0131 nümun\u0259l\u0259rinin  t\u0259hlil v\u0259 oxunu\u015fu ölk\u0259mizin yerl\u0259\u015fdiyi bölg\u0259nin, elm al\u0259mind\u0259 ilk d\u0259f\u0259 tap\u0131ld\u0131\u011f\u0131 yerin ad\u0131 il\u0259 “Orxon-Yenisey” yaz\u0131lar\u0131 adland\u0131r\u0131lan q\u0259dim türk yaz\u0131 sisteminin formala\u015faraq, bütün Avrasiya m\u0259kan\u0131na yay\u0131ld\u0131\u011f\u0131 ilkin \u0259razi oldu\u011funu söyl\u0259m\u0259y\u0259 \u0259sas verir. Bu bax\u0131mdan t\u0259r\u0259fimizd\u0259n elm al\u0259min\u0259 t\u0259qdim edil\u0259n “Ciroft yaz\u0131s\u0131”, “Zaqatala yaz\u0131s\u0131” “Nüv\u0259di yaz\u0131s\u0131”, “Manna yaz\u0131s\u0131”, Midiya yaz\u0131s\u0131”, C\u0259lilabaddan tap\u0131lan yaz\u0131, “Ming\u0259çevir yaz\u0131lar\u0131” kimi çoxsayl\u0131 epiqrafika nümun\u0259l\u0259ri deyil\u0259nl\u0259r\u0259 \u0259n göz\u0259l v\u0259 \u0259yani misallard\u0131r. Bu günl\u0259rd\u0259 sur\u0259tini \u0259ld\u0259 etdiyimiz v\u0259 \u0130ran m\u0259buat\u0131nda eyn\u0259n “Midiya yaz\u0131s\u0131” kimi “\u018fh\u0259m\u0259ni yaz\u0131s\u0131” olaraq t\u0259qdim edil\u0259n daha bir möhür, daha do\u011frusu onun gilbasmas\u0131 üz\u0259rind\u0259 h\u0259kk edilmi\u015f t\u0259svir v\u0259 5 i\u015far\u0259lik q\u0131sa yaz\u0131 yuxar\u0131da söyl\u0259nil\u0259n fikri t\u0259sdiql\u0259m\u0259k v\u0259 qüvv\u0259tl\u0259ndirm\u0259k bax\u0131m\u0131ndan xüsusi ön\u0259m da\u015f\u0131maqdad\u0131r. T\u0259qdim edil\u0259n \u015f\u0259kild\u0259n d\u0259 göründüyü kimi, Türkiy\u0259nin Kappadokiya vilay\u0259tind\u0259n tap\u0131lm\u0131\u015f bu möhürd\u0259 \u0259lind\u0259ki b\u0131çaqla qanadl\u0131 bir mifik (demonik) m\u0259xluqu q\u0259tl\u0259 yetir\u0259n insan t\u0259svir olunmu\u015fdur. Onun ba\u015f\u0131nda tac olmas\u0131 bu \u015f\u0259xsin hökmdar oldu\u011funu dü\u015fünm\u0259y\u0259 \u0259sas verir. Bu motiv çox q\u0259dim kökl\u0259r\u0259 malikdir v\u0259 onun izl\u0259rin\u0259 q\u0259dim \u015eumer v\u0259 Elam m\u0259d\u0259niyy\u0259tl\u0259rind\u0259 d\u0259 rast g\u0259linm\u0259kd\u0259dir. \u0130nsan\u0131n mifik-demonik m\u0259xluqu q\u0259tl\u0259 yetirm\u0259si s\u0259hn\u0259si sonrak\u0131 minillikl\u0259rd\u0259 d\u0259 Yax\u0131n v\u0259 Orta \u015e\u0259rq inc\u0259s\u0259n\u0259tind\u0259, o cüml\u0259d\u0259n Manna v\u0259 Midiya s\u0259n\u0259t nümun\u0259l\u0259rind\u0259, el\u0259c\u0259 d\u0259 sonrak\u0131 dövrl\u0259rd\u0259 \u018fh\u0259m\u0259ni inc\u0259s\u0259n\u0259tind\u0259 tez-tez rast g\u0259lin\u0259n motivl\u0259rd\u0259ndir.
\nHaqq\u0131nda söhb\u0259t açd\u0131\u011f\u0131m\u0131z gilbasma üz\u0259rind\u0259ki t\u0259svirin ön\u0259mi ondad\u0131r ki, onu 5 i\u015far\u0259lik bir yaz\u0131 mü\u015fayi\u0259t edir. \u0130ran m\u0259buat\u0131 “Midiya yaz\u0131s\u0131n\u0131” arami m\u0259n\u015f\u0259li yaz\u0131 nümun\u0259si adland\u0131rd\u0131\u011f\u0131 kimi, bu yaz\u0131n\u0131 da \u018fh\u0259m\u0259nil\u0259r dövrün\u0259 aid edir. F\u0259q\u0259t arami \u0259lifbas\u0131 m\u0259lumdur v\u0259 buradak\u0131 i\u015far\u0259l\u0259rin sözüged\u0259n \u0259lifban\u0131n i\u015far\u0259l\u0259ri il\u0259 müqayis\u0259si bu iddian\u0131n h\u0259qiq\u0259ti \u0259ks etdirm\u0259diyini göst\u0259rir. \u018fv\u0259zind\u0259 is\u0259 eyn\u0259n “Midiya yaz\u0131s\u0131nda” oldu\u011fu kimi, buradak\u0131 i\u015far\u0259l\u0259rin d\u0259 “Orxon-Yenisey” \u0259lifbas\u0131n\u0131n i\u015far\u0259lri il\u0259 tam üst-üst\u0259 dü\u015fdüyünü mü\u015fahid\u0259 edirik. Sözüged\u0259n i\u015far\u0259l\u0259rin q\u0259dim türk i\u015far\u0259l\u0259ri il\u0259 müqayis\u0259si buradak\u0131  yaz\u0131n\u0131n \u0259ski türk yaz\u0131s\u0131 oldu\u011funu v\u0259 burada sa\u011fdan sola s\u0131ra il\u0259 “l”, “t”, “\u015f”, “r” v\u0259 “nq” (sonor “n” \/\/ s\u0259\u011fir “nun”) s\u0259sl\u0259rini ifad\u0259 ed\u0259n i\u015far\u0259l\u0259rin qeyd edildiyini söyl\u0259m\u0259y\u0259 \u0259sas verir. Y\u0259ni sözüged\u0259n i\u015far\u0259l\u0259rin ham\u0131s\u0131 samit s\u0259sl\u0259rdir. Odur ki, bu t\u0259svir v\u0259 yaz\u0131n\u0131n erk\u0259n Manna dövrün\u0259, b\u0259lk\u0259 d\u0259 daha \u0259ski ça\u011flara, y\u0259ni sait s\u0259sl\u0259rin yaz\u0131 sisteml\u0259rind\u0259 h\u0259l\u0259 i\u015fl\u0259dilm\u0259diyi dövr\u0259 aid oldu\u011funu birm\u0259nal\u0131 \u015f\u0259kild\u0259 söyl\u0259y\u0259 bil\u0259rik.
\n\u0130lk bax\u0131\u015fdan adamda el\u0259 bir yanl\u0131\u015f t\u0259s\u0259vvür yarana bil\u0259r ki, burada sad\u0259c\u0259 bir söz yaz\u0131l\u0131b. Lakin n\u0259z\u0259r\u0259 alsaq ki, 5 samit s\u0259s \u0259n az\u0131 5 sait s\u0259s t\u0259l\u0259b edir, dem\u0259li \u0259slind\u0259 yaz\u0131 \u0259n az\u0131 10 fonetik s\u0259si ifad\u0259 edir, burada \u0259n az\u0131 iki sözün yaz\u0131ld\u0131\u011f\u0131n\u0131 söyl\u0259y\u0259 bil\u0259rik. Madam ki, burada \u0259n az\u0131 iki söz yer al\u0131b v\u0259 sözl\u0259r “Manna yaz\u0131s\u0131”ndan f\u0259rqli olaraq biri-birind\u0259n \u015f\u0259rti i\u015far\u0259l\u0259rl\u0259 ayr\u0131lmay\u0131b, eyn\u0259n “Nüv\u0259di yaz\u0131s\u0131”nda oldu\u011fu kimi biti\u015fik yaz\u0131l\u0131b, onun \u0259n az\u0131 e.\u0259. II minilliy\u0259 aid oldu\u011funu ç\u0259kinm\u0259d\u0259n söyl\u0259m\u0259k olar. \u015eübh\u0259siz ki, buradak\u0131 yaz\u0131n\u0131n m\u0259zmunu t\u0259svirin m\u0259zmunu il\u0259 üst-üst\u0259 dü\u015fm\u0259lidir. Bel\u0259 olan halda is\u0259, yaz\u0131 ya demonik m\u0259xluqu m\u0259hc ed\u0259n “\u015fah\u0131” m\u0259dh etm\u0259lidir, ya da sözüged\u0259n mifik m\u0259xluqun m\u0259hvin\u0259 h\u0259sr olunmal\u0131d\u0131r. Yaz\u0131n\u0131n oxunu\u015funu gerç\u0259kl\u0259\u015fdir\u0259rk\u0259n biz ilk önc\u0259 ikinci variant\u0131n üz\u0259rind\u0259 dayanma\u011f\u0131 laz\u0131m bildik. Bu seçimi ed\u0259rkn a\u015fa\u011f\u0131dak\u0131 m\u0259ntiqd\u0259n ç\u0131x\u0131\u015f etdik: 1.Yax\u0131n v\u0259 Orta \u015e\u0259rqd\u0259n tap\u0131lan v\u0259 h\u0259r hans\u0131 bir hökmdar\u0131n q\u0259hr\u0259manl\u0131\u011f\u0131n\u0131 m\u0259dh ed\u0259n t\u0259svirl\u0259rin, dem\u0259k olar ki, ham\u0131s\u0131nda hökmdar ya \u015fir, ya da\u011f keçisi, ya da qaban ovlark\u0259n t\u0259svir edilir v\u0259 o, h\u0259d\u0259fi bir qayda olaraq, oxla vurur. \u018fks\u0259r halda day a at arabas\u0131nda, ya da at belind\u0259 t\u0259svir edilir. Burada is\u0259 “q\u0259hr\u0259man” piyadad\u0131r v\u0259 q\u0259tl al\u0259ti kimi b\u0131çaqdan istifad\u0259 edir.   2.Hökmdarlar\u0131n m\u0259dh edildiyi bütün t\u0259svirl\u0259r \u0259n kamil ustalar t\u0259r\u0259find\u0259n düz\u0259ldildiyi üçün onlar\u0131n h\u0259r biri yüks\u0259k s\u0259n\u0259t nümun\u0259sidir. Bizim t\u0259svir is\u0259 yüks\u0259k s\u0259n\u0259t nümun\u0259si hesab edil\u0259 v\u0259 hökmdar\u0131 m\u0259dh etm\u0259k üçün onun sifari\u015fi il\u0259 haz\u0131rlanan s\u0259n\u0259t \u0259s\u0259rin\u0259 q\u0259tiyy\u0259n b\u0259nz\u0259mir. 3.T\u0259svir primitiv haz\u0131rland\u0131\u011f\u0131ndan v\u0259 orada ox atma s\u0259hn\u0259si olmad\u0131\u011f\u0131ndan, el\u0259c\u0259 d\u0259 q\u0259tl al\u0259ti kimi b\u0131ça\u011f\u0131n t\u0259svir edilm\u0259si s\u0259b\u0259bind\u0259n t\u0259svirin m\u0259qs\u0259dinin hökmdar\u0131 m\u0259dh etm\u0259k yox, demonic m\u0259xluqun m\u0259hvini qabartmaqd\u0131r. Çünki b\u0131çaq q\u0259dim türk mifoloji t\u0259s\u0259vvürl\u0259rind\u0259 iyn\u0259, sancaq, \u015fi\u015f, balta v\u0259 dig\u0259r d\u0259mir al\u0259tl\u0259rl\u0259 yana\u015f\u0131 \u015f\u0259r ruhlardan qorunmaq vasit\u0259si hesab olunur. F.Bayat q\u0259dim türk mifologiyas\u0131ndan söhb\u0259t açark\u0259n qeyd edir ki, \u0259ski türkl\u0259rin, o cüml\u0259d\u0259n “yakut türkl\u0259rinin mifik t\u0259s\u0259vvürl\u0259rin\u0259 gör\u0259, d\u0259mirçiliyin v\u0259 \u015famanlar\u0131n hamisi olan Kuday Baks\u0131 eyni zamanda h\u0259m d\u0259 d\u0259mirçil\u0259r\u0259 v\u0259 \u015famanlara \u015f\u0259r ruhlar\u0131 qovmaqda köm\u0259k edir”.
\nC.B\u0259ydili körp\u0259 u\u015faqlara ziyan vurdu\u011funa inan\u0131lan “\u015fe\u015f\u0259” adl\u0131 demonik varl\u0131qdan söhb\u0259t açaraq, metal \u0259\u015fyan\u0131n, m\u0259s\u0259l\u0259n, iyn\u0259nin magik xüsusiyy\u0259tini d\u0259 qeyd ed\u0259r\u0259k yaz\u0131r: “\u015ee\u015f\u0259 vurdu\u011fu u\u015fa\u011f\u0131 bo\u011faz\u0131ndan vurur. G\u0259lib u\u015fa\u011fa z\u0259r\u0259r verm\u0259sin dey\u0259 u\u015fa\u011f\u0131n yan\u0131nda onun ad\u0131n\u0131 söyl\u0259m\u0259zl\u0259r ve cocu\u011fun b\u0259l\u0259yin\u0259 iyn\u0259 sancarlar”. A. Küçük is\u0259 yeni do\u011fan qad\u0131nlar\u0131 \u015f\u0259r ruhdan qorumaq üçün d\u0259mird\u0259n istifad\u0259 edildiyini diqq\u0259t\u0259 çatd\u0131raraq yaz\u0131r ki, “imkan daxilind\u0259 t\u0259k burax\u0131lmayan zah\u0131, ba\u015f\u0131 üstün\u0259 qoyulan Quran, ki\u015fi geyimi, d\u0259mir, v\u0259 s. say\u0259sind\u0259 qorunma\u011fa çal\u0131\u015f\u0131lark\u0259n, körp\u0259nin \u0259n önemli qoruyucusu kimi d\u0259 Umay Ana ç\u0131x\u0131\u015f etmimi\u015fdir”.
\nNas\u0131r\u0131nin yazd\u0131\u011f\u0131na gör\u0259, q\u0259dim türkl\u0259r hamil\u0259 qad\u0131n\u0131 \u015f\u0259r ruhlardan qorumaq üçün d\u0259mir tava v\u0259 ya qazan\u0131 döy\u0259cl\u0259m\u0259kl\u0259 s\u0259s-küy salar v\u0259 bu yolla demonik varl\u0131qlar\u0131 uzaqla\u015fd\u0131rd\u0131qlar\u0131na inanard\u0131lar. Xristolyubov bildirir ki, teleut türkl\u0259ri \u015f\u0259r ruhlar\u0131 qovmaq üçün d\u0259mir qazanlar\u0131 ç\u0259kicl\u0259 döy\u0259cl\u0259y\u0259r\u0259k hay-küy qoparard\u0131lar. N.H\u0259kimova yaz\u0131r ki, “\u0259ski türkl\u0259r do\u011fu\u015fun uzanmas\u0131n\u0131n s\u0259b\u0259bini qeyb al\u0259minin t\u0259siri il\u0259 \u0259laq\u0259l\u0259ndirirdil\u0259r. Do\u011fmaq üzr\u0259 olan qad\u0131n\u0131 bu k\u0259nar t\u0259sirl\u0259rd\u0259n qorumaq üçün onun yan\u0131na b\u0131çaq v\u0259 ya dig\u0259r metal \u0259\u015fyalar, sar\u0131msaq diliml\u0259ri v\u0259 Qurani-K\u0259rimd\u0259n seçilmi\u015f sur\u0259 v\u0259 ay\u0259l\u0259r qoyar, do\u011fu\u015fun asan keçm\u0259si üçün n\u0259z\u0259r duas\u0131 oxuyard\u0131lar”. Deyil\u0259nl\u0259r\u0259 Az\u0259rbaycan etnoqrafiyas\u0131 kitab\u0131n\u0131n III cildind\u0259 yer alan a\u015fa\u011f\u0131dak\u0131 cüml\u0259lri d\u0259 \u0259lav\u0259 etm\u0259k laz\u0131md\u0131r: “… Az\u0259rbaycanl\u0131lar\u0131n arxaik t\u0259s\u0259vvürl\u0259rin\u0259 gör\u0259, d\u0259mir \u015f\u0259r qüvv\u0259l\u0259rl\u0259 mübariz\u0259d\u0259 daha çox t\u0259sirli vasit\u0259 hesab olunurdu. Cin v\u0259 \u015feytanlar\u0131n metal al\u0259tl\u0259rin s\u0259sind\u0259n b\u0259rk qorxduqlar\u0131na da böyük inam var idi. Ona gör\u0259 d\u0259 gec\u0259l\u0259r evd\u0259n ç\u0131xanda özl\u0259ri il\u0259 metal \u0259\u015fya götür\u0259rdil\u0259r… Az\u0259rbaycanl\u0131lar\u0131n inanclar\u0131na gör\u0259, ev-oca\u011f\u0131 b\u0259dn\u0259z\u0259rd\u0259n qorumaq üçün qap\u0131n\u0131n üstün\u0259 v\u0259 narahat yatan u\u015fa\u011f\u0131n bal\u0131\u015f\u0131n\u0131n alt\u0131na iti metal \u0259\u015fyalar qoyulurdu. Gün\u0259\u015f tutulmas\u0131 zaman\u0131 metal qab-qaca\u011f\u0131 bir-birin\u0259 vurard\u0131lar. Bu yolla metal \u0259\u015fyalar il\u0259 \u015f\u0259r qüvv\u0259l\u0259ri uzaqla\u015fd\u0131rard\u0131lar”.
\nBu kimi misallar\u0131n say\u0131n\u0131 ist\u0259niln q\u0259d\u0259r art\u0131rmaq olar. Sadalad\u0131\u011f\u0131m\u0131z bu faktlar da haqq\u0131nda söhb\u0259t açd\u0131\u011f\u0131m\u0131z t\u0259svirin, dem\u0259li, h\u0259m d\u0259 yaz\u0131 nümun\u0259sinin d\u0259mirin magik gücün\u0259 inan\u0131lma\u011fa ba\u015fland\u0131\u011f\u0131 ilkin dövrl\u0259r\u0259, y\u0259ni D\u0259mir dövrünün ba\u015flan\u011f\u0131c\u0131na (e.\u0259. II minilliy\u0259) aid oldu\u011funu söyl\u0259m\u0259y\u0259 daha bir \u0259sas verir. Dem\u0259li, sait s\u0259sl\u0259rin h\u0259l\u0259 yaz\u0131lmad\u0131\u011f\u0131 v\u0259 sözl\u0259rin biti\u015fik yaz\u0131ld\u0131\u011f\u0131 dövrd\u0259, y\u0259ni e.\u0259 II minillikd\u0259 q\u0259l\u0259m\u0259 al\u0131nm\u0131\u015f bu yaz\u0131 hans\u0131sa hökmdar\u0131n m\u0259dhi yox, \u015f\u0259r ruhun \u015faman t\u0259r\u0259find\u0259n m\u0259hv edilm\u0259si il\u0259 ba\u011fl\u0131 ola bil\u0259r. Bu m\u0259ntiqd\u0259n ç\u0131x\u0131\u015f ed\u0259r\u0259k v\u0259 m\u0259tnin iki sözd\u0259n ibar\u0259t oldu\u011funu q\u0259bul ed\u0259r\u0259k, onlardan birinin q\u0259tl, y\u0259ni öldürm\u0259 (m\u0259hv etm\u0259) hadis\u0259si il\u0259 ba\u011fl\u0131 ola bil\u0259c\u0259yini dü\u015fündük. N\u0259z\u0259r\u0259 alsaq ki. yaz\u0131n\u0131n ilk h\u0259rfi “l” s\u0259sini ifad\u0259 edir v\u0259 “öl(m\u0259k)” k\u0259lm\u0259sind\u0259 bu s\u0259s i\u015fl\u0259nir, bu halda birinci sözün üz\u0259rind\u0259 durma\u011f\u0131 laz\u0131m bildik. “Q\u0259dim Türk Lü\u011f\u0259tini” (Drevnetörkskiy slovar\u011f) açaraq t\u0259rkibind\u0259 “l” s\u0259si il\u0259 yana\u015f\u0131 yaz\u0131da ikinci yerd\u0259 g\u0259l\u0259n “t”s\u0259sinin birlikd\u0259 i\u015fl\u0259ndiyi söz axtarma\u011fa ba\u015flad\u0131q. Bunun üçün f\u0259rqli-f\u0259rqli saitl\u0259rin i\u015fl\u0259ndiyi sözl\u0259ri gözd\u0259n keçirdik v\u0259 axtard\u0131\u011f\u0131m\u0131z\u0131 384-cü s\u0259hif\u0259d\u0259 tapd\u0131q. Burada birinci m\u0259nas\u0131 “haldan dü\u015fmü\u015f”,  ikinci anlam\u0131 is\u0259 “q\u0259tl”, “öldürülm\u0259”, “m\u0259hv edilm\u0259” olan “ölüt” sözün\u0259 rast g\u0259ldik. M\u0259lum oldu ki, h\u0259min k\u0259lm\u0259 eyni anlamda M. Ka\u015f\u011farl\u0131n\u0131n “Divan”\u0131ndan götürül\u0259r\u0259k dözüged\u0259n lü\u011f\u0259t\u0259 daxil edilmi\u015fdir.
\nDem\u0259li, yaz\u0131dak\u0131 birinci söz sad\u0259c\u0259 “l” v\u0259 “t” h\u0259rfl\u0259ri il\u0259 ifad\u0259 edilmi\u015f “ölüt” (q\u0259tl, öldüülm\u0259, m\u0259hv edilm\u0259) k\u0259lm\u0259sidir. Bel\u0259 olan halda ikinci söz öldürül\u0259n obyektin, y\u0259ni demonik m\u0259xluqun ad\u0131 ola bil\u0259rdi. Bel\u0259 dü\u015fünm\u0259y\u0259 biz\u0259 h\u0259m d\u0259 yaz\u0131n\u0131n sonundak\u0131 “nq” (sonor “n”)  h\u0259rfi d\u0259 \u0259sas verirdi. Çünki bu h\u0259rf daha çox \u015f\u0259kilçil\u0259rin, o cüml\u0259d\u0259n yiy\u0259lik hal \u015f\u0259kilçisinin t\u0259rkibind\u0259 i\u015fl\u0259nir. Q\u0259rara g\u0259ldik ki, yaz\u0131dak\u0131 3 v\u0259 4-cü yerd\u0259 g\u0259l\u0259n “\u015f” v\u0259 “r” h\u0259rfl\u0259rinin yer ald\u0131\u011f\u0131 ikinci k\u0259lm\u0259 öldürül\u0259n demonik m\u0259xluqun, y\u0259ni \u015f\u0259r ruhun ad\u0131 ola bil\u0259r. Odur ki, Türk mifologiyas\u0131na aid sözlük, lü\u011f\u0259t v\u0259 ensiklopediyalara n\u0259z\u0259r sal\u0131b t\u0259rkibind\u0259 “\u015f” v\u0259 “r” s\u0259sl\u0259rinin yer ald\u0131\u011f\u0131 ad\u0131 axtarma\u011fa ba\u015flad\u0131q. Lakin bir n\u0259tic\u0259 \u0259ld\u0259 ed\u0259 bilm\u0259dik. Axtard\u0131\u011f\u0131m\u0131z\u0131 yen\u0259 d\u0259 “Q\u0259dim Türk Lü\u011f\u0259ti”nd\u0259 tapd\u0131q. Burada, 212-ci s\u0259hif\u0259d\u0259 iki m\u0259nas\u0131 olan “ir\u015fi” sözün\u0259 rast g\u0259ldik. Bu sözün m\u0259nalar\u0131ndan biri “pax\u0131ll\u0131q v\u0259 dü\u015fm\u0259nçilik”dir. Görünür, bu halda metateza hadis\u0259si, y\u0259ni eyn\u0259n “kiprik \/\/ kirpik, toprak \/\/ torpaq sözl\u0259rind\u0259 oldu\u011fu kimi samit s\u0259sl\u0259rin yerd\u0259yi\u015fm\u0259si il\u0259 üz-üz\u0259yik. Y\u0259ni: ir\u015fi \/\/ i\u015fri. Dem\u0259li, ikinci söz “ir\u015fi \/\/ i\u015fri (pax\u0131ll\u0131q v\u0259 dü\u015fm\u0259nçilik) sözüdür. Ax\u0131rdak\u0131 “nq” h\u0259rfi is\u0259 yiy\u0259lik hal \u015f\u0259kilçisidir (-inq). K\u0259lm\u0259 bel\u0259 oxunmal\u0131d\u0131r: i\u015friinq \/\/ ir\u015fiinq (y\u0259ni “pax\u0131ll\u0131q”+\u0131n v\u0259 “dü\u015fm\u0259nçilik”+in = pax\u0131ll\u0131\u011f\u0131n v\u0259 dü\u015fm\u0259nçiliyin). Madam ki, ikinci söz yiy\u0259lik hal\u0131ndad\u0131r, o zaman birinci söz mütl\u0259q adl\u0131q hal\u0131nda deyil, t\u0259sirlik hal\u0131nda olmal\u0131d\u0131r. Y\u0259ni “ölüt” kimi deyil, “ölütü” (ölüt”+ü) kimi oxunmal\u0131d\u0131r.
\nYuxar\u0131da deyil\u0259nl\u0259rd\u0259n ç\u0131xan n\u0259tic\u0259 bunlard\u0131r: 1.M\u0259tnd\u0259 “Ölütü \u0130\u015friinq” (pax\u0131ll\u0131q v\u0259 dü\u015fm\u0259nçiliyin öldürülm\u0259si, m\u0259hv edilm\u0259si) yaz\u0131l\u0131b v\u0259 bu halda söhb\u0259t pax\u0131ll\u0131q v\u0259 dü\u015fm\u0259nçiliyin müc\u0259ssim\u0259si, y\u0259ni simvolu kimi ç\u0131x\u0131\u015f ed\u0259n \u015f\u0259r ruhun, ba\u015fqa sözl\u0259 demonik m\u0259xluqun öldürülm\u0259sind\u0259n gedir. 2.T\u0259svird\u0259ki adam dü\u015fündüyümüz kimi hökmdar yox, \u015famand\u0131r. Çünki \u0259ski türk mifologiyas\u0131nda \u015f\u0259r ruhlara qar\u015f\u0131 mübariz\u0259 \u015famanlar\u0131n v\u0259zif\u0259sidir. 3.Üz\u0259rind\u0259 t\u0259svir v\u0259 yaz\u0131 olan gilbasma magik xarakterlidir v\u0259 insanlar\u0131 pax\u0131ll\u0131q v\u0259 dü\u015fm\u0259nçilik toxumu s\u0259p\u0259n \u015f\u0259r ruhlardan qorunmaq m\u0259qs\u0259di da\u015f\u0131y\u0131rm\u0131\u015f, y\u0259ni bir növ, göz muncuz\u011funun (n\u0259z\u0259r muncu\u011funun) oynad\u0131\u011f\u0131 funksiyan\u0131 yerin\u0259 yetirirmi\u015f. Daha d\u0259qiq ifad\u0259 es\u0259k, qoruyucu amulet imi\u015f.
\nP.S. Yazda ikinci yerd\u0259 g\u0259l\u0259n v\u0259 “t” kimi oxudu\u011fumuz i\u015far\u0259 bir q\u0259d\u0259r f\u0259rqli yaz\u0131ld\u0131\u011f\u0131ndan “Orxon-Yenisey” \u0259lifbas\u0131ndak\u0131 “nç” qo\u015fa s\u0259sini ifad\u0259 ed\u0259n h\u0259rf\u0259 d\u0259 çox b\u0259nz\u0259yir. \u018fg\u0259r h\u0259min i\u015far\u0259 “t” deyil, “nç” h\u0259rfidirs\u0259, o zaman “ölütü” k\u0259lm\u0259sini “ölünçü” kimi oxumaq (ölünçü er\u015fiinq) v\u0259 m\u0259tni “pax\u0131ll\u0131q v\u0259 dü\u015fm\u0259çiliyin m\u0259hv edilm\u0259si” kimi deyil, “pax\u0131ll\u0131q v\u0259 dü\u015fm\u0259çiliyin m\u0259hvi, ölümü” kimi t\u0259rcüm\u0259 etm\u0259k laz\u0131m g\u0259l\u0259c\u0259k.<\/p>\n

B\u0259xtiyar Tuncay <\/p>\n

 <\/p>\n","protected":false},"excerpt":{"rendered":"

Az\u0259rbaycan q\u0259dim türk yaz\u0131 sisteminin formala\u015faraq yay\u0131ld\u0131\u011f\u0131 ilkin \u0259razil\u0259rd\u0259n biridir   Son dövrl\u0259rd\u0259 Az\u0259rbaycandan tap\u0131lan çoxsayl\u0131 yaz\u0131 nümun\u0259l\u0259rinin  t\u0259hlil v\u0259 oxunu\u015fu ölk\u0259mizin yerl\u0259\u015fdiyi bölg\u0259nin, elm al\u0259mind\u0259 ilk d\u0259f\u0259 tap\u0131ld\u0131\u011f\u0131 yerin…<\/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-37879","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\/37879","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=37879"}],"version-history":[{"count":0,"href":"https:\/\/ucnoqta.az\/index.php?rest_route=\/wp\/v2\/posts\/37879\/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=37879"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/ucnoqta.az\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=37879"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/ucnoqta.az\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=37879"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}