Archeology
and ethno musical traditions of Talish people.
JOURNEY
ON THE TRACKS of the ETHNO NAME - TALISH.
History
of Talish state Media (Or Medes/Medeya). Under
construction.
History
of great Talish son Babek and the KHURRAMITS movement against
Arab invension. Currently
only in Russian
History
of Safavids empire in establishment of which Talishians played
one of the key roles. Under contruction.
END
OF - PART ONE -
Got
to -
PART TWO -
Archeology
and ethno musical traditions of Talish people.
In
the edge of subtropics in the foot of the Talish mountains
among Talishians since ancient times existed the singing and
dancing in a ring; songs of "khalay" (shalay) and
"hallo" (shallo) - All are the singing in a ring.
The question, which has great value for the explanation and
disclosures of the genesis of the people creation of a number
of nations, arises with the acquaintance with some special
features of these songs and archaeology of creation and heathen
rites of ancient world. Khalay consists of seven pairs/14/songs.
They were fulfilled only by women and in the people were known
as female songs. But, as to the legend, in the past men (young
ones) also participated in execution of khalays, composing
one of two sides in the round-dance.
Presence of two sides in the round-dance is the sign of the
participation in it of different floors and, possibly, idea
of two different ancestral associations - flatteries. In the
round-dance at the head of each rank stands more experienced
executor with the tambourine in the hand, singing the basic
text of the song, after which the rest repeat the refrain
of the song (mahniyasa). Khalay is arranged in two important
stages of wedding ceremonial - in the wedding of the bride
"cutting out ends of the dress" (olatabirin) and
in the large man wedding (yola vaya). Each of seven pairs
of the cycle of the song of khalaya has its place and the
value, and each requires the explanation. Very name of khalay
(shalay) and connected with it first initial song with the
call: kha lo-lo- lo -ya - layle includes the basic motive
of round-dance. Lo/lu the object of rotation in these songs
is encountered in the ancient songs of many nations of the
world. For example, since ancient times in the Christian religy
songs are encountered with the word of alliluyya, translated
from the old Jewish as "praise god". Old-Russian
religious song "on Babylon rivers" ends with the
words of "alliluyya", consonant with the song "khalolo".
The performance of song with the rotation of "alliluyya"
in the rabbi before the fiance during the wedding of mountain
Jews with another content speaks about the connection of "alliluyya"
with the heathen rituals. Possibly, the basis of Alli- Lu
-YA word combination thus composed of lo/lu, with which the
people turned in their songs to the god. (Known the song of
labor - kholovary, in which they are turned to Lo as the the
God).
As the important moment of explaining the connection of lo/lu,
with the music and respectively, with the god can serve its
similarity/resemblance with one of names of seven note system:
lya - in - Greek is the sun. In the Chinese note system there
is "loy", which corresponds to the Greek "fa".
It is known that in ancient Mesopotamia, Babylon, Iran and
Central Asia the cult of the sun was widely disseminated,
and in Greeks the god of the sun - Apollo occupied central
place in their religious rituals. Interesting note that Pythagoras
created his note system conformably to the space ideas: each
of seven harmonies was connected with the name of the specific
planet. But Pythagoras, by his own acknowledgement, borrowed
his musical- tone system from the peoples of the front east.
On the basis of the Ancient Greek sources, the ancient inhabitants
of the banks river of Araz - The Massagets (From Talish; Masya
- The fish and Get - To get. This means the fishermen) respected
the sun and in their rituals fulfilled ring dances, cult songs
and dances. The tradition of similar round-dances and cults
remained among the people for long, even when Arab- Moslems
took this territory. One of the demands of local residents
in the concluded agreement with caliph Omar was the retention
of their ritual ring dances and songs, which the researchers
identified with khalays. The description of similar rites
of ancient inhabitants of the western shores of Caspian Region
- the performance of songs and dances girls - is located in
the "Khamsa" that is written by Persian Nizami,
he called them as the "virgins of the sea":
Girls
are sea, as if the sun and month......
Songs singing and into the games playing...
As
to our view, speaking about the sea virgins, poet Nizami meant
the "ocean people", which mourn the Atlas, as to
the mythology of Greeks. Atlas- Atlantis- Atlandida could
be located in the Caspian Sea region, whence the sun raised
according to the ideas of the ancient peoples. Concept of
the atlas and Atlantis is connected with the name of the sea
of "Caspi" - as in Talish Language means the "place
(dwelling) of the horse" the Atlas - the same in the
Talish language as the - Aspa- (horse), lon - "place
of shelter".
It is known that the Medea (Land of Medes, direct ancestors
of Talish People) in the ancient world was famous by its horses
as the place for breeding horses. And the connection of Medes
with Talishians does not cause doubt for many researchers.
It is understandable that the horse (in the Russian language
horse is Loshad - "lo" and "shad" the
"solar disk") by ancient Medes was frequently connected
with the sun. Possibly the games, about which with the inspiration
wrote Great Nizami, were preserved precisely in the wedding
rites of Talish People, which were known as "khalays".
In the distant past on the coasts of the Caspian Sea the girls
- Amazons, composing two ranks around the sacred fire/light
(similarity of the sun and stars) and another sacred element
- water of Caspi (Vurukasha), fulfilled ritual and cult songs
before the sunrise, further transferring day to the men. Archaeological
datas confirm also the presence in the inhabitants of the
coasts of the Caspian Region the cult of sun and performance
of ritual collective songs. In ancient Kobyastane (in the
the Talish Language the kobyaston - is the "north")
is discovered the shelter of the people, where described is
the sun, around which are accomplished ritual dances. Like
musical harmonies, songs khalays consist of seven pairs, which
correspond to ancient ideas about seven planets, among which
honorable place occupies the "sun". The respect
to the sun was characteristic for the fire-worshippers. The
tracks of their rituals are revealed in the different forms
in many peoples, especially in Iranian peoples. In southwestern
Iran there are the cradle songs, which are concluded with
lo-lo. In Persian Language loidan - "to rock" corresponds
to the name of children's rocker "cradle". And in
the contemporary Talish language "lo" is associated
with the cradle (swing): lokna - the "place for lo"
or lokniye - "rocking"; spring of walkouts of youth
is connected with the swings, which also called hollo. In
the Russian language the word "lono" -the - bosom
is semantically equal with the Talish word of bosom - lona
the "nest". And in the Russian cradle songs together
with the refrain "to bayu -bayushki" frequently
rehearse "lyuli-lyulishki", and cradle (rocker)
corresponds to the Talish word of "lokna". Generally,
in the Russian and in Slavic folklore are widespread words,
close in the sounding to lo/lu, and they compose the tail
piece of the khorovodny wedding songs of the type Lel', lelio,
Lel', polele, which raise to the heathen rites. In contemporary
Russian language leli, lyali are connected with the child
of lyalya, lyal'ka (child, child, doll, toy, children's cradle,
etc.).
The supporters of mythological explanation of the connected
of "Lel'" with the "harmony-lado", with
the holiday of "semik" - love and with the "day
of union", family, to which is also added the holiday
of "kolyady", with the ritual of wedding. The word
of "harmony-lado" was explained as "union",
"wedding", the "days of the celebrations",
which were conducted from 25 May until 25 June. Word Lel (night,
marriage night) was identified with the khaldey "Lel'",
with the Syrian of "lila", by Assyrian "leyl,
Arabic "leyla "(night).
As the survival of ancient-heathen rites in Russia even in
the Soviet time were observed the "send-offs of leli"
(in 1939), in which participated only the women, as during
the performance of our khalays. In these wires of woman, raising
hands to the sky, by singing wedding songs they moved in a
circle. The holiday Of "leli" is called "maidenly
holiday" (lyalnik), and for the performance of the role
of "lyali" was selected the most beautiful girl,
who was crowned by garlands. The elements of the selection
of the beautiful girls are located also in the songs of khalays,
in particular, in such songs, as "girl- beauty you have"
or "plant greenery my beauty". The essential moment
of Slav rites in this sense is the fact that "flowed",
"olela" of "olala", "olaliyya"
were connected with the rituals of bonfire (in Bulgarians).
Among khalays there is a song "Lali, I desire to become
your sacrifice". The Russian and pan-Slavic rites, connected
with "leli" and Talish lo/lu, bring to the thought
about their connection with the rite of the election of the
bride of the fire/light - from one side, and from another
to the old Iranian holiday of Sadde.
It should also be mentioned that among all Indo-European languages
Talish language is the crossest to the Russian that in its
turn with Lithuanian has many common aspects with the language
of ancient Indians Divanegari whose language had been considered
as Devine language. By the way in old Indian language the
word "loka" means the "world" and linked
to it the school of philosophy - "Lokayata" is connected
with the material life/world life.
The word lo/lu is retained in a closed form in Russian words;
"chelovek" /che-lo-vek/ (Human), chelo, golova (Head),
lyudi (People) and the word; glaza (The eyes) the same features
are in Talish language. In Talish language close to these
words in the form and meaning can be marked these words; bolo
(Height), lu (The rind) and lo (The raven). In Russian the
word luch (Ray of light) and the word ulibka (The smile) close
to Talish words liv and lipit (The lips). Without going into
the details of the history fo these similarities just I would
like to mark that possibly meaning of lo/lu was the spirit
(The internal reality of human) that could be identified as
the fire worshippers by the light and power of the fire. In
negative form it could be identified as the dragon (Lu) because
the topic "lo" has not always been used for the
happy events. The Alashkert Kurds singed songs with the ending
"lo-lo" during the weddings; but the Yezida Kurds
in their funeral ceremonies singed songs with the ending "li-di-lo"
specially if the died person was a young one, they also as
the Massagets did praised the sun Yezida Kurds did praised
the horse of the young hero.
Mourning
songs of Talishians are called "kyrdi", consonant
with the ethnic name of Kurds. Sense to lo/lu in the Talish
language in this connection more accurately transfers the
expression as "ba shty lov binyshtom", "yshty
lovi bygatom" (so that I would hold mourning for you).
In some dialects of the Turko Languaged population of Azerbaijan
also is an expression the "lov salmag" (to direct
horror) or "syanya lov tutaram". Furthermore, it
is not difficult to note the connection of the word of lo/lov
with the word of "alov" and alovkhane (flame) in
Tajik Language and in Talish "lova karde" (to diminish)
and Azerbaijan - Turkish of "yalvarmag". In such
people expressions have contained the relicts of the ancient
rituals, when they specially selected the girls "daughters-in-law
of fire/light" in order to transmit them into the victim
to fire/light - the god of the sun or to the dragon (azhdakha,
possibly, the element of water). The embodiment of the latter
it is possible to consider vishapatsunks in the ancient Media.
Vishap was represented in the form of the fish known that
of massagety they were considered fish-foods or fishermen.
In Talish fish - maya, to get/gyate - to trap/catch, while
in Kurdish fish - masya. In Avestian Language "masya"
corresponds to the ethnic name of massagets. And in the Russian
language word meat preserved connection with the common Iranian
concept "fish" - masya. Apparently, this tragic
rite of the offering of fire-worshippers created motives both
for the funeral and for the cradle songs, since women - mothers
did not know precisely what girl this fate will take in the
future... Apparently; therefore they frightened their children
by fire/light or were turned to the god of fire/light.
Among the peoples of Central Asia and Siberia has wide walking
the concept "Lu" in the sense the "hour of
dragon" (when soul becomes evil, which is close to the
concept of god) Shamans they were turned to the demonic forces,
to the gods, and dragon occupied honorable place in their
pantheon, in the rituals and the songs. Dragon in the Chinese
calendar is known by the name "Lu" and is one of
the names of zodiac system of animals. The tracks of Lu cult
are encountered also in the monuments of antiquity. Known
statue of the times of ancient Rome (I century B.C) at "laokoon"
was depicted the fight of Trojan priest with the snake for
his sins in the altar of Apollo. In the antique world the
priests in the rites widely used a snake, which indicates
the cult of this animal. Consonant in the antique world with
our songs the holiday of "Luperkaliy", which was
conducted in the honor of the Capitol she-wolf, which brought
up brothers Romulus and Ream - legendary founders of Rome.
The concept of Luperkaliy was connected with the word magnifier
- "wolf", "beast", and also with the concept
"street woman". This holiday of ancient Romans and
Etruscans was connected with the rite of the guardianship
of homeless children and pregnant women. In the mythological
sense the connection of word the magnifier - "wolf"
with the young sun - to the Apollos, called also aplu, is
outlined on the folklore material of many peoples of the world.
And among the Caucasian peoples are revealed some parallels
with the indicated rites of fire-worshippers. In Lezghians
as the main deity, connected with the fire/light, was considered
Alpan and they frequently, frightening their children, they
say: "vun of alpandi of yag'ray - "let alpan (fire/light)
to strike you". And among the Georgian songs are encountered
songs of the type "are to lale" or "delia,
delia", etc., which the specialists carry to the earliest
religious songs, inverted to the heathen gods. The features
in songs and ideas of Caucasian peoples indicated similar
to khalays dating back to that period, when the peoples of
the Caucasus served only cult and belief; according to N.
Marra, "the generality of beliefs ensued from the generality
of the songs of choral, connected with the choral dances (Khalay)".
Fire/light in the antiquity frequently was associated with
the dragon, to which the offerings have been devoted. In the
heathen rites the dragon was read a little also in connection
with the thunder, identified by pore/time, also, with the
god Mitre. In this sense the dragon resembles also the Ancient
Greek god of the thunder Zeus, biblical Leviathan, whose Phoenician
version is consonant with Talish "lo" - Lotani.
Here is felt known connection of lo/lu - dragon both with
the element of water and with the concept of fire/light. In
the contemporary Persian language "lulidan" indicates
"to be twined" that indicates its connection with
the dragon and the snakes. It is known that frequently the
Medes in the antiquity was called as Draconoids (vishap, vishapazunki),
which were derived from the kind of azhdagaka /Astiaka / and
in Persian the word azhdaga means the dragon. The word Vishap
consists of the parts "visha" in Talish Language
-the forest- and "ap/ov" means -the water- and o
coming out from this point we may conclude that it also had
the link with the forest as the material for the fire. Medes
also were called as "Mar". In Talish Language "mor"
means the -snake-; apparently it is associated with the concept
of the fire and fire worshippers.
So the songs performed by the Talish women to praise the "Lo"
in the ancient times were performed by Medes. As it becomes
clear "Lo" also meant the fire worshipper. In Talish
Language the word to call is "Shele karde" which
has preserved lo/le. It is also interesting that in English
greeting "Hello" has relevant phonation.
In
the Media was known the tribe of Lullubis. For the adjacent
with the Medes people Urartians (Now day Armenians) Lulu indicated
"man" and "alien people" (in this case
they had in the mind Lullubis). In the more distant time in
the language of people-neighboring to Sumerians "Lu"
indicated a man. On the basis of this, it is possible to say
that to lo/lu in the antiquity indicated a "person".
Lu's word phonetic resembles the name of the Mesopotamian
deity of Lulal and Lillu (Lilu -Inkub), which corresponds
to Amur - the god of love. Consequently, woman being turned
to the deity lo/lu, desiring to become its victim, they could
have in the mind deity of love - Amur. The passage of cult
from the dragon - Lu to the deity of Suriya (mitres) in the
Media is confirmed in a step by step change in the religious
ideas and antiquity. In the West of India from the times of
Indus- Scythians is revealed the cult of Mada/Maga, in which
was perceived the cult of mitre (in India Suriya - is the
god of love). Later along Zoroastrians followed this way and
settled in those places, where earlier by Brakhmans was extended
the cult of mada (Maga - among Medes). By the way, the fact
that the cult of dragon, exists and expanded in the enormous
area of Chinese civilization. The presence on the territory
of Caucasian Albania region and the tribe of lupen/lbin indicates
the propagation of the cult of Lu on the north of the middle
state (Oront-Orand) of Media, whose cult center was located
in the northwestern part of Caspian Sea, where now days live
Talish People.
The ethnic names of the peoples of this territory contain,
as a rule, Lo: Talishians (Tolosh), goloshes (go-kj-sh), lohidjes
(lo - ho - joe). The territory of Gels (gelo, golo) (Now day
Gilan, Iran) can be in a general manner said as the "place
for lo" - territory of "loes". In the antiquity
in the territory of the Media and Caucasus lived the tribes
of Telyumais, Tals. They also were in the region of Tarvakesh
(Now days Tabriz, Iran). Telyumais amd Tals lived both in
Atropatane and Caucasian Albania and on south and north of
their boundary. The correspondence of ethno name of Tlyumais
and Tals with Talo-Talish indicates the antiquity of this
ethno name. In the mythology is known the concept of Talos,
which can be received as "person, who robed in copper"
- i.e., "copper person", which reflects the idea
of ancient peoples about ancient Medes. In the Talish folklore
are known the concepts of Tavresh and Tovush, which are connected
with the earliest ideas of people about their history (compare
Tavresh and Tavrakesh). Tals and Telyumeis as the ethno name
Talish consist of two parts: Ta/to appropriate to sa/so and
lo/lu, which can be understood as "people of fire/light"
- fire-worshippers, and in this connection To-lu, sa-lu indicated
the "head of Dragonoids", since they differed from
Dragonoids - the followers not of fire/light, but smoke and
black clouds (false -Dragonoids). Ideas about Lo/Lu as about
the dragons were preserved in the people until recent times.
In the beginning of XX century poet Abbas Sakhat in one of
his parodies on the theme of the folk songs depicted lo -
lo as the fire-spitting dragon. It is possible from this to
conclude that in the antiquity in the languages of the Iranian
peoples "lo" meant/indicated man, and "lu"
meant dragon, then in connection with the name of Medes king
Astiak word dragon became Azhi-dakha. The propagation of the
cult of fire-worshiping and its diverse variants in the enormous
territory demonstrates the scale of the influence of Talisho
- Median culture from the antique world to the Far East.
Thus,
it is possible to conclude that as one of the earliest ring
dance songs of khalays in the subsequent epochs in connection
with changes in the political and religious ideas, having
been gradually separated from the initial cult designation,
it was preserved in the wedding rite of Talish people.
TOP
OF THE PAGE
JOURNEY
ON THE TRACKS of the ETHNO NAME - TALISH
The
formation of Talish ethnos penetrated different stages, and
it has long history. As one of the earliest foci of human
civilization the territory of Talish people is rich of the
archaeological monuments of ancient period when people lived
in the caves. Under the effects of different factors the people
concentrated in the mountains, gradually began to realize
their generality/community, which led to the formation of
the ethnic name Talish/Tolish (Tolish is the self call of
Talishians). Furthermore, in the territories inhabited by
Talish people there are many place names, river names and
mountain names [Talarud, TAROM (name of the mountain)], which
are close in the sounding to the ethno name Talish: the large
part of the mountains of Iranian plateau, including the Little
Asia mountains in this or other way is connected with the
ethno name Talish.
There is much information proving the antiquity of the ethno
name Talish. Iranian historian Sadik Isfagani considered that
"Talish was the name of the son of Yafeta, son of Noy,
from it is given the name to the tribe in Gilan, and from
the name of the tribe occurred the name of the land; Talishistan
(Land of Talishians). Arabs write this name as Talish. This
information of Isfagani corresponds to the ideas of the biblical
authors, who counted the origin of Medes from Maday - the
third son of Yafesa. So basing on the information of the ancient
authors it is clearly possible to conclude that ethno name
of Midyans (Medes) and Talishians raise to the united source
- to Yafesu, the son of the forefather of contemporary humanity
Noy.
Name of Talish is extended not only to the mountains, but
also to the low parts i.e., to entire country of Talish People.
The Russian author of XIX century Satunin correctly notes:
"Usually the name of Talish are extended to all parts
of this country, i.e., to the mountains and to the lowlands".
The mountains of Iranian plateau were also called Median (Medes').
But Talish people, first of all, are connected with the mountains,
because its formation occurred in the enormous mountainous
territories of the mountain range, boundary of which from
the north was the river Tanias (Don), on the west the mountain
Ararat, on the south Hindu Kush (Second Caucasus), on south
east the river Tolos or Talas. During different periods of
the history Talish - Medes people were known under different
names;
They were called Caspian (due to horse breeding and riding
on the horses),
They were called Scythians - prometaids (due to fire-worshiping),
They were called as Mars - vishapatsunks (worshippers of the
cult of fire/light - dragon).
It
is known that Medes was also called as mags on the name of
one of the names six Median tribes. From V century all the
Zoroastrians were called as mags, and in the period of Arabs'
supremacy - they were called as madzhus. Apparently, this
to the specific time displaced very concept of Talish // Tolish
topics from the use.
Nevertheless history preserved from the immemorial times ethnos
with its ancient original name Talish // Tolish. About this
correctly wrote A. A. Bakykhanov:"...not only centuries,
but even millenniums could not destroy the initial names of
many local tribes ", which in its turn tells about stability
and vitality of the Talish ethnos in front of the whirlpools
of history.
In spite of the propagation since ancient times ethnic names,
which resembled Talish, this ethnic name and this ethnos of
Talish is connected in essence with the territory of the southwest
of Caspian Sea. Here for the first time Talish people realized
their ethnic essence and from here they extended their knowledge
about the world into the remaining part of terrestrial globe.
Talish people were the first of the people, which became acquainted
with the secrets of working with metals - bronze (byrynzh),
coppers (cape) and further - iron (oson) and possibly in this
connection they got to be known as wise men - magicians. In
the Talish language the blacksmith is called osonaga, the
word, which can be understood as "Doing easier"
(oson-yakya). Actually, only person, who works with the metal
can observe the process of converting of things (sense of
heat, cold, wind, air) forming and converting the things of
one state into another. In ancient Greece the god of Zeus
they likened to demiurge - creator, and in the Greece was
the mythological mean of blacksmith - Hephaestus (Hefest),
who on the order of Zeus nailed Prometheus to the Caucasian
ridge/spine in Skifia, where the blacksmithing emerged as
well got formed the Talish People. The only sin of the Prometheus
was that he stole the fire and gave it to the humanity.
It is interesting that people, on the mythology of Greeks,
did occur as a result of transformation of the stone into
the people, and therefore did produce laoi // human from the
word of laas - stone. And this question explains why in Greece
the skill of sculpture was developed. It is understandable
that word - laoi ( Stone like humans) and in terms of its
value is identical with the Sumerian word lolu - "human"
on the basis of which it is possible to conclude that part
of the words "lo" in the word of Talish // Tolish
indicates simply "The Human".
In the Greek mythology are known such characters, as the Medea
- the mother of Medes, the founder of Medeia, human - horse
- centaur, and finally Bronze person - Talos, the guardian
of Crete island, in connection with which is examined the
first acquaintance of Greeks with the bronze statues. In the
territory of Talish people were bronze and rock statues of
rams. Apparently, Greeks became acquainted with the bronze
statues from Talishians and therefore they called man with
the bronze armors Talos; they, possibly, learned the stone
shaping also from Talishians, connecting the version of the
creation of contemporary humanity with the name of the mythical
hero of fire-worshippers - Talishians (Scythians) - Prometheus.
Greeks manufactured the statues of their gods from the tree/wood
and on this called them by the word "eov" Serious
wood). Idols in the Talish language are called "byrshchoz",
word which does consist of two parts ["byr"-"byrynzh"
(bronze)] and hence "biriye" to cut and "shchoz"
"ready man" (but the particle of "shchoz"
it is connected with the word of "shchozi"(shchoziya
odyam), that indicates the "untooled person", and
"byrshchoz" - there is exactly "tooled person";
apparently, the root of the word of "shchoz" did
originate from word "zuye" - to "clean"
(or -zoa- the boy) - to hack, to dress ("zi"- it
can also indicate the Russian jizn "The life" and
"Live", from the verb Jie, Persian verca is "Zistian").
The archaeological monuments, discovered in the territory
of the Caspian Sea Region - on the spots inhabited by Talishians
(both in Iran and in northern Talishia) show that among the
ancient Talishians the skill of the preparation of different
idols, statuettes was very developed. So that, person, dressed
in the copper armor on Crete island "Talos" was
named so precisely in connection with the ethnic name Talishians
(Tolish-Talos), and in Greek concept of bronze and bronze
person itself indicated the Talishians, this is why they also
were called Bronze Medes.
The
Greeks resembled Medes-Talishians as horse people, riders,
and called them as centaurs - tribe of half people and half
horses. It should be noted that the discovery of metals in
the territories of the Talish people, converted the territory
into the real center of civilization, whence it is natural,
people under different names extended their knowledge and
goods into the different parts of terrestrial globe. This
is why many known tribe names in the ancient world, in some
way are connected with the territory of the Caspian region,
where many tribes stroved from the distant countries for getting
its riches/resources, for the abduction of its masters, cattle,
the deportation of horses. On this basis appeared constant
wars with Turanians, Arabs and Assyrians - zoxxakids. Word
of "turan" in the contemporary Talish language indicates
"followers of the wrong false way". It is formed
from the words of "du" (lie), and "ro"
(the road). Turanians were initially Aryans. They did not
observe the laws of the community and the principles of endogamy,
and therefore they were banished from the association.
The events, proceeding in the territory of Talish people,
did enter into the mythology of many nations of ancient world
and particularly interesting is that these occupied important
place in the holy writings; Bible and the Koran, without mentioning
the holy book of all Irani nations - Avesta whence this theme
was borrowed. Russian scientist, who investigated the ancient
history of the peoples of the Caspian region, having available
the mentioned in the bible information about the prince Roche,
Tubal and Meshekhe thus who lived on the southern shore of
Caspian Sea. He wrote: "Tubal of the Bible who is always
mentioned next to Meshekhom, had to govern/control the mountainous
province of Tabar, located next to the steppe province Dekhistanom.
In IV chapter of the "Being" the name of Tubal is
named for "keeper of all instruments made from copper
and iron". This gave occasion to the number of researchers
to identify with Tubalom Tibarens and khalibs thus populated
the southeastern coast of Black sea and noted for the smelting
of iron ore. The same sign/criterion "ancient iron melting"
is equal for the Tabaristanians of the Caspian Region who
had their iron melting center at their city of Amul during
the times of the Gmeline. The same Tabar of Tubal is the same
Tavr as to the philology, and the Tavr is the name of the
anicient inhabitants of the island Krim, Ukraine.
It
should be noted that among the population of Talishia until
recent times the blacksmithing craft had wide acceptance,
and blacksmiths had special honor. In the confirmation of
the assertions of the author outlined above, it is possible
to give still the fact that even in the antiquity from the
territories mentioned till to the river Don existed the same
ethno names close to Talish or Tolish. As to Strabon; Spine
of Tavr goes away from Caspian Sea to the east, and the northern
part of the Tavr were occupied by gels, kadusis and medes.
On the southwestern shore of the Caspian Region lived telyumays,
and next vein tribe was Talai. Telyumays lived also on the
north of Albania (Ancient Caucasian State). Talais lived also
on the eastern shores the mouths of the Caspian Region. In
the opinion of another ancient author, Talais also lived in
the West of mouth. They are Talais are noted also on the north
and in the south of Albania, and also in Atropatene. Polypus,
speaking about the northern limits of Media places there Elamits
by whose name it is possible to understand Telyumays. Polypus
keeping in mind northern Elamits did name them as Delemits
(Delemitai).
Word "Elam" was connected with the ethnic names
of the "Gelam" and "Gels", who in some
sources were identified with kadusis, who lived where now
live Talishians. Kadusi and Matiyeny (some researchers identify
them with Medes), according to Polypus, were the neighbors
of northern Elamits and Medes. Delemits whereas possible those
dilmuns//telmuns (In Sumerian - talai//dalai), telmuns of
ancient sources, Delemits of the locality of deylamia - all
this, in our opinion the diverse variants of ethno name of
Talish//Tolish. The ethno name of Talish//Tolish on the north
of the territory indicated at present preserved. The Georgians
call their northern neighbors - Ossetins (An other Irani Languaged/Aryan
nation) tuals and simultaneously dvals (dyval/dival). And
these concepts of dval (dival, dval) are considered as almost
identical. The ethno name of dyval is connected with ethno
names mentioned in the works of Pliniya Secund (I century)
and geographer Ptolomeus under the names of Tal, Tshalos/valli,
uallo/ooalloy, Dvals and Tals. They occupied one and the same
territory and therefore these ethno names seem to us as one
ethnic name. Concept of Tual is consonant with biblical tubalam
that is blacksmiths. Same ethnic name; Osetin (themselves
they call their country Iron) does resemble the Talish name
of blacksmith "osonaga" (from the word of "oson"
the iron).The people of Ual (valli), which as to Ptolomeus
dwelt in the territory between the mountains of Keravniys
(contemporary Talish Mountains) and the river Ra (Now days
Volga) is identified with Dvals.
In the territory of Georgia historically existed region of
Dvaletiya and in this territory on the present time is extended
one of the Iranian languages "Ossetic" language,
and origin of Dvals connected with this population and with
the Scythian tribes the Alans. It is known that Osetiya is
simultaneously called as Alania. The name of the Alan tribe
resembles the name of the tribes of the Caucasian Albania,
who since ancient times lived in the Median Mountains on the
shore of the Caspian Sea, on the Caspian slope of the large
Caucasus. The Median tribes (Medes) also lived in the territory
of Caucasian Albania. Albans, Alans were of the Median origin.
Alov tribes of (on Talish language alozh from People from
Ala) prior to the beginning of XX century they dwelt among
Talishians in Mougan and spoke in the Talish language. Through
The Daryal gorge Alans accomplished their marches, passing
Georgia into Transcaucasia's countries, and the tribes of
massageto-alans circle they penetrated through the Derband
passage to the territory of Caspian strip. Thus in the first
centuries of the AC the interconnection of Alans, who lived
on the north, with the Medes-Talishians were not interrupted.
As writes the father of Azerbaijanian history Iqrar Aliyev:
"The Iranian language of Atropatena was close to the
Iranian language of Iveria (ancient Georgia); in ancient Georgia
guided the Iranian dynasties of Farnavazes.
In Dvaletia there was even from the times of Strabon a second
ethnic name of Asei (Asia), which in its turn shows the antiquity
of the ethnic names of dval, dival, dyval, valli, uallo, as/az
and their connection with the ethno name Talish. The ethno
name of Dival reminds the concept of Divs (Dtsvel, teufel)
from the Talish people's stories co-called Divs, the culture
bearers who (on "Shakhname") trained the Iranian
king Takhmuras to the written language and transmitted to
him six (or seven) types of written language.
In the ancient India the language of Divs (As to "Sankskritu"-Devanagarii)
was considered as the language of the Gods - father of all
languages. Daiva was the name of the patrol God of the Aryan
tribes, that resembles the Greek gods The Zeus and specially
the Dionis who was known as the God of Asian origin. We can
suggest that the Divals were the same Tubals, Talishes. The
Divals supporters of the God Deus (As to the myths of Irani
nations their habitation territories are known as the Mazandaran
or Tabaristan - Tapurstan. The ward Tabar is of Talishian
Tavia - The hammer) lived at the same place where the blacksmith
Talishians did. In the national, historic tales of the people
of Caucasus there are a lot of heroes called as Cyclops (One
eyed big creatures) and the places, castles conncted with
the Divs (Divgala - The castle of the Divs), and in some tales
these are directly linked with the blacksmithing craft and
with Medes who are directly linked with the bronze that also
has many common issues with the myth of Prometheus.
As the specialists: "Dev is surely/clearly an Iranian
element in the national mythology of Caucasian nations".
It is known that former good Devs become the enemies for the
Mazdaists. Zoroastrianism included them into the list of evil
spirits. In Zoroastrianism there is an entire book aimed against
the supporters of the Divs that is called "Vendidad"
or "Vi Divs Data". The prophet of Zoroastrianism
Zardust also came from these Divs, but due to the refusal
to his new religy among his compatriots, among the part of
Talishians, he moved to the relative land Bakhtria, where
the king Keshtasib accepted his new religy. The most ancient
God of Aryan nations was the Deyayus (Diaus) who was replaced
by Varuna (The Greek - Uranos) in the form of Mitra - Varun.
And as to our mind the parts "to/ta" of the ethno
name Talish goes to the theological name Diaus, Teus (Zeus)
and to the name of the God of Iranians Mitra and finally coming
out from all this name is also linked to the holly understanding
of Zoroastrianism "The center of the world Taira".
Because the Talishians dealt with blacksmithing they converted
the iron into different labor tools, work with iron, hard
physical work made them muscled (Healthy, hugh). That is why
them seemed to others as big, muscled. While working they
carried on their heads special steel helmet and apron thus
then become the armors. As to the Talishian myth the blacksmith
Kova raised a rebel against usurper Zokhak and his leather
apron (In Talish lang - "Dushduq") became an insignia
of Iran.
It
is interesting that precisely the blacksmithing had an effect
on the formation of Talish ethnos as anthropological type.
Horse breeding became this second factor in this process for
them. Prolonged occupation with blacksmithing made Talishians
broad-shouldered, gave to them Herculean body. As a result
they were famous as Pakhlavans (The fighters) (hence Pahlevi
and The Parthians). In the Talish language pahlivon can be
understood as broad-shouldered from the word to palu (Persian
pahlu - The side).
Without going into the detail of anthropology, let us note
that very ethnic name of Talishians more precise its Arab
version Taylasan even in second half of XIX century by Talish
historian Said Ali Kazymi was described as; This was connected
with the word of Teylasan means "Owner of the Teylasan"
by which was concealed head and the arms.
Georgian author G. Dzhibadze does explain the word of Taylasan
as the piece of material like the scarf, by which they shielded
head and the face from the solar rays/beams. Kazymi does focus
attention on the only number of Arab word of tyayalis/talis,
which subsequently in the Talish language could acquire the
form of Talish. Further, referring to "Madzhmaul Bahrain"
he does note that talis is something pure/clean, simple and
without the lines and the spots. He perceives the excellence
of the qualities in the Talish people indicated and in this
connection is explained one of the versions of the appearance
of ethno name Talish.
It is interesting that Talishians at present call the towel
as Talis and during the work in the field they dress to the
head material, like the towel. In the book of Mani -"Shapurakan"
the word of Taylasan is explained as the gap/interval between
the epochs of solar year. Possibly, this characteristic feature
in the antiquity did give occasion for distinguishment of
Talishians from the remaining parts of Arian - Iranian tribes.
Ethno name Talish is much older than its Arab version, known
from IX century. It is necessary to properly appreciate the
Kazymi in the fact that when he gave the diverse variants
for explanation of the ethno name talish/tolish including
origin of this word from the Talish word of Tulish (on Talish
language "tul" - is loam/clay), he considered this
similar explanation unacceptable for place name studiers.
On the contrary, the origin of Arab word; "at" satisfied
him Taylasan from the Talish word of Talishan, in what to
our opinion he was right. For the confirmation of his position
the author cites "Gamus"; Arabs, being scolded,
they say: You! Son of the Taylasan are you a human (adzham)?
It is understandable that the Arabs perceived in this concept
the name of the specific people, that to them was more known
than remaining Iranians (adzhams).
M. Talishli, concerning this theme, recognizes more ancient
the concept of Talish/Tolish, than its Arab version.
It is interesting that the Arab version of taylasan does have
a similarity/resemblance in antroponame - with the name of
the chapter of Andii - Telusina, met in the Assyrian sources
of the times of Sargona the second.
The country of Andia is considered as one of the regions of
the Caspian Sea where the Arians, Medes lived. Let us by the
way note that M. Mirzayev does consider that Telusina is not
personal name, and he assumes that Telusina is the first written
version of the ethno name Tolysh (Talish), whose origin he
does connect with the Talishi word of "tulosh" -
"made of clay".
Let us note that both the ancient Assyrians and the Arabs
even in the antiquity knew the Talishians. In Arabia from
immemorial time is known tribe by the name "tay",
which can be understood as the Arab version of the ethno name
of Medes - Amadai, Matai, which preserved its equivalent in
the ethno name of Talish.
Roman geographer Ippolit even in B.C. together with the Arabs
in Arabia notes the names of the tribes of Tayyits, Madyanits
and Syrians, and later in the literature in the Syrian language
frequently mentioned the nomad tribe of Tayyits (tayyaye).
It is interesting that the Syrian author of VI century, speaking
the pre Islamic states of Lakhmits and Gassanids in Arabia,
does indicate that for them were characteristic the names
of "Persian tayyits" and "Rommey Tayyits".
From that stated above it becomes clear that by the name of
tribe "Tay" they were perceived as Persians, and
in this connection they can be identified as the ancestors
of the Talishi people.
In the sources Tay, Tayots, Dak, Tayk are encountered as the
names of the regions in Georgia, in the south of Iberia from
IX century. Talishians and Medes from the immemorial times
moved both to the West - to Arabia and to the east. In this
connection is of interest the Indo-European people of Takhors
- Tha Shia, about which report Chinese sources. Soviet author
F. Rosenberg in his review of German scientist Gustav Khalon's
book writes that: "...even in XII century B.C. people
Ta Shia - Takhors (old name, according to Francke "ta
- sha") was known to Chinese, and legends about it raises
to the period more than of 1000 years until that time. The
country of Ta - Shia for the Chinese was not only geographical
concept, but by the real value, with which, as Francke writes,
they have been connected by political, economic and cultural
relations". The country of Ta - hia was identified as
the Baktria by some Chinese sources. In the Chinese sources
was discussed existence "of the country of Ta - Hia/Baktria
on the other side of fluid sands" (source III B.C.),
where lived "mythically outlying people and therefore
it was called as Ta - Hia. Along this term, the dwelt in Baktria
called as Tokharoi, Toshari, Tusara, Tokhri, Ta - Hia which
raises to D'ay-ya, T'ay-ya// D'ad - ga, T'ad - qa. Taking
into account similarity/resemblance in the name Ta - Hia in
the east and Tays in the West, it is possible to perceive
in this Indo-European mythical people precisely Talishians;
people Of Tays/Days, and also the country of Talays (Dalays).
In the Chinese sources is mentioned the country of Tukhalo
- Tokharistan, which corresponds to Tajikistan. Concepts those
connected with the Tajiks were familiar in the countries of
the Far East as tagzig (tajik), by the name of which were
examined all regions adjoining to the Western Tibet. It is
interesting that in this region was placed the legendary country
of Olmo - the native land of the founder of the Tibetians
Bonsk religy of Shenraba. Olmo is considered as Iran and,
as to the opinion of specialists, the religion of the Tibetians
of Bon can be considered as "traditional mazdeizm".
In the Tibetian ancient map together with such interesting
for our theme topo names Tapuristan (on the name of the tribe
of Tapur), Mazanderan, Sakia, also designated the country
of fierce copper tribe region of Oma-Byam-Skya, situated between
Tapurs and Persia, where was located the country of Media
- the state of Medes - Talishians. It is interesting that
this country also in the Tibetan pronunciation sounds like
Med/Meda. In the Tibetian biography of Shenraba (Zermiga)
this country is described in details, its capital of Dang-ba
(Ekbatan) and d its inhabitants described as the sorcerers
and magicians, bearing in mind magicians. The primary occupation
of the population of Media, as these sources correctly report
was cattle breeding and horse breeding. It is evident from
the Tibetian source that its author was well familiar with
Iran and the history of Media. And, therefore, it is possible
to assume that on the origin he very probably was a Median/Talishian.
Median magicians due to different events left the native land
and they migrated into the distant countries: one of the reasons
for this was the mission of the propagation of the religion
of magizma and zoroastrianism. In the region of China was
known the people of Eftalits, whose name is consonant ethno
name of Talish.
In connection with the concept of Tokhar/Tajik let us note
that even in the middle ages Iranian authors used this word
for the designation of the Iranian tribes of Western Iran,
after which it was then fastened into the name of Tat. some
researchers considered Ethno name Tajik close in the value
to the ethno name of Tat as the insulting expression of nomads
to the farmers... In XIX century German scientist charachterised
this attitude of nomads toward the settled farmers as "the
relation of the conceited, ill-bred nobility, to the industrial,
but powerless and deeply fallen people, that after being removed
into the unapproachable mountain strongholds, preserved there,
to a certain degree, its independence". Under the word
Tazik the Persians bore in mind the Arabs of Tazi, connecting
this word with the Arab tribe Tays, who in our view, on the
origin were the Medes. Tajiks as a nation were encountered
in Western China, in Tataristan, in Uzbekistan, and, certainly
- in Tajikistan itself, and also throughout entire Iranian
plateau - from Indian Ocean to the Tavria. It is certain,
ethno name Tajik completely not insulting name, on the contrary
it is honorable name of tribes, known in the ancient sources.
Many stock names from the antique sources resemble the Tajik
ethno name: Herodotus' Dadiks, taopai, Dianisis' taskis. Chinese
for the designation of Persian monarchy and Persians, together
with the use of word 'pose', preserved the more ancient designation
of Tiaodji "word which was not considered dishonourable
with Sasanids". Well known Russian historian Khanykov
explains word Tajik by the Persian word of Taj (crown). This
word acquired various forms: in Syria Togo, in Arabs - Tidjan;
in the Armenian sources the word of Tajik did assume the form
of Tagkh, and the word of Tajvar (crown holder) became Tagovur.
So coming out from above Khanykov concludes that: "Tajik
is very ancient Iranian word. It again in Iran returns to
the custom after XVII century, approximately at that time
Arab conquest already lost its bygone value". Historian
said: "This word was disgusting to Arabs, since it meant
"tiarnik" the bearing external sign of the profession
of the religion of zoroastra - zorastrianizm".
He correctly notes: "... to my mind it seems undoubted
that the word of "tajik", that indicated from the
deep antiquity and untill the occupation of Persia by Arabs,
the adherents of the study of zoroastra, this word left the
use as a result of new religy and it again appeared in the
written language already after Mongolians, by the flows of
the blood, diluted a somewhat semitic fanaticism, inculcated
by Arabs to Iranians, in such epoch, when islamizm already
sufficiently became stronger in order not to fear old recollections
it appeared actually in the sense of the ethnographical term
of Persian Speaking nations". Now there are no Tajik
who is not a Muslim; but it is noticeable that among them
more than among other Iranians was preserved more than the
popular beliefs, which bear the primitive respect for fire/light,
which had to perceive the first people, which understood the
possibility to apply this natural force to the necessities
of man, so that now sharply distinguishing human kind, from
entire world of animals"...
Actually all initial elements of the culture of Iranian peoples,
especially of Talishians are connected with the fire/light
and fire-worship, including carrying of Tiara and of taj (ta
- jo); in the contemporary Talish language the word of Taj
is understood as 'the place of God" - To (or Ta) jo.
For explaining the sense of the words of "Taj" and
"Tajik" is of interest the Talishian word of "djigga"
(emblem on the crown). Arab term of "taylasan" was
also connected with the sign/criterion of dedication into
fire-worship indicated word Tiara had to mention about the
fire/light and about the god of fire/light (word tiara to-ro
in Talish language means "road of the God"). Talishians
on the present time use the word of Tari and Khido for the
designation of God. Word of "Tar//Ta", "To"
were the name of the spirit of the god of fire/light; which
is also mentioned in "Avesta".
This deity is known in Avesta as Tarvi, with the name of which
were connected place names such as Tarmakis and Tardi in the
country of Dalays (Talays), mentioned in the Assyrian sources
in 714 BC. The place name Tarush is identical with the name
of the mountains of Tor (contemporary Surkhab what indicates
in Persian language - red water).
In the Assyrian sources encounters the name of a mountain
- Tala. The antique authors note about the existence in Caspian
Sea of the island of Talga, that was considered to be sacred,
forbidden and place dedicated to the God. Ptolomey (II century)
placed this island on the southwest of Caspian Sea, and the
medieval Arab authors considered that the island was located
opposite to Tabaristan - however than water took over the
island (this island was called Abesekun). Strabon reports
that in the Hilkan sea (Lankarani side of Caspian Sea) there
are islands, rich in gold, abandoned by people.
It is possible to assume that these islands were the remainders
of Talga island, which was considered saint and forbidden,
since there was gold "the sign/criterion of the god of
fire-worshippers" (in Talish language gold is translated
as Tely, in Persian it is Tala). This island, possibly was
the last remainder of Atlantis. On the mythology, ethno name
of Telamon is considered as the second name of the tribe of
Atlants. Ethno name of Telamon has correspondence with the
Assyrian name of Tel'mun island, where the Shumerians are
from.
On the basis of the aforesaid, it is possible to allow the
formation of Taluys, Talays; the ancestors of the ethnos of
Tolysh/Talish even in Atlantis, on the island of Talga (In
Arab language tala indicates to "decoration", to
"cover"). Talishians, the fire worshippers as the
sign of god bore the head-gear of red color (sign of gold)
and, possibly, the appearance of ethno names of Talish and
Tajik is connected with this sign. However, ethno name of
Tat is its distorted version, given by the surrounding non
friend tribes. With this tradition it is possible to connect
the appearance of the sect of Mukhammira (from the Arabian
- Red) and motion Kizilbashs/Red heads among Talishians in
the middle ages. Orientalist Herzfeld also connected the origin
of the thno name Talish with the name of Telrud river, whose
sense can be understood in Talish language as the "golden
river". In this region of Iran there is a river of Gyzyl
uzan (place where the gold floats) Persian name of this river
is Sefidrud it is probably connected with the concept of gold,
since the white light can be the sign of gold color.
It is known that as the symbolic color of people motions in
the territory of Talishians was considered to be red and this
tradition raises to the earliest times. It is interesting
that the word of Taliyesin as the name of magicians (shamans)
in the language of the one of the most mysterious people of
Europe - Celts does designate the "Shining brow"
and on their views, Taliyesin possess "internal star".
And for Kyzylbashs/Red heads (establishers of Safavids empire
- XV century) among which important place belonged to Talishians,
as the sectarian sign considered red start on the forehead
and they assumed that it was seen to them and invisible for
the strangers. The word of Kyzylbash is translation into the
Turkish language of the term of "Tadj of Heydar"
(Crown of Heydar), since Sheikh Heydar was the founder of
this motion. Concept of the "shining star" as internationally
acknowledged is the sign of "the salient mind or soul,
the sign which raises the possessor above the surrounding
people"; now and then this sign was represented in the
form of month. Talishi women in the past on the forehead sketched
signs like the month, possibly, also in connection with this
tradition. But in our view, the idea about the shining star
in the the ancient Talishians could arise in connection with
their beliefs about the origin of people from the cow or the
bull (so buffalo), on forehead of which usually there is "white
spot" and people called this as "Tyapal". In
the period of matriarchy one of the objects of the worship
of men was the light of the sun (goldenly white, red color)
connected also with the deity Mitra. The name of God in Talish
language is Khido and Tari - they all subsequently did enter
into the concepts of ethno name of their followers - the Talishians.
In this connection it is of interest the opinion of orientalist
H. Newberg; who considers Tari as an Iranian God, whose name
does indicate "tribe of zer" (zer - "Gold").
Generally, many stock-breeding names in the final analysis
indicate "human"; in the language of the Daghestanians
lag//lak indicates "human", as this is observed
in the composition of the etno name Talish - self call Tolish
(Lo - "human").
In this respect is of interest the observations of M. Mamedov
on the topo names such as Toli and Zhoni (Dzhoni); connected
with the ideas of the period of matriarchy... The author does
come to the conclusion that in the Talish language zho (joe)
- it can indicate "with idea of the woman, as well as
girl". He does not connect these concepts with the origin
of the ethno name Tolish//Talish neither in this work nor
another known to us work, in which he concerns the value of
the ethno name Talish. It should be noted that in XIII century
in the territory of Talishia there was a Talish tribe of Toli,
with which disputed another Talish tribe - Aly. He connects
word "zho" (joe) with the the Avestian value of
"woman". These topo name relicts (Dzhoni and Toli)
can be considered the earliest prototypes of the ethno name
of Talishians. The Azerbaijan historian of the beginning of
XX century R. B. Ismayilov, considering Talishians as the
Aryan - Iranian tribe, asserts that some historians carry
Talishians to the tribe of Jugin. He emphasizes that Talishians
are populated in these places even from the prehistoric times.
And he is confident in the fact that the "Talish language
is the Zendic talk of the ancient language of Parsians"
and this is the language of Avesta. Simultaneously he (referring
to M. Khorenatsi) does indicate that the place of Caspians
did subsequently occupy the migrants from Derbent - the tribe
of "Djoga", which was considered as the descendant
of Talish tribes. On the basis of the resemblance of the concept
of Djugin and Djuga to the word Djoli, in which there are
repeated words of joe (Dju), it is possible to conclude that
the female part of the Caspian tribes of sarmato - skifs did
move to the north to Derbent and they did partially settle
there - in Derbent, after being mixed with its local members
of the same tribe by Caspians - Talishians.
In these edges of Daghestan the medieval Arab authors noted
existence of people - craftsman by the name of zarikaran//zirikhkaran
(on Persian - "masters of blacksmith"). In their
rites the influence of zoroastrianism was observed. The Arab
authors indicated the proximity with them of another people
of tabarsaran//taysalan, which resembles the name ancient
Iranian Tabaristan and the ethno name of talish - taylasan
consonant with the Arab version. Historical facts confirm
the connection of this territory with the masters of blacksmith
of ancient Talishia. After the decomposition/decay of matriarchy,
with the victory of man part, their bright religion of fire-worship
in its Zorastrian form did conquer and possibly in this stage
for the first time is formed the ethnos the generality of
man (people of the god of to//ta) of tolish//talish.
Sarmatians
were the Median tribes, which is evident from their ethno
name (Sar - mat). In the ethnic name of Talish is revealed
the direct coupling with Madays//Medes. In the Babylonian
and the Assyrian (836 BC) the versions of Medes and their
country was called Madai. The word of madai did have another
form of matai and was used also in the sense of "Countries"
(in the plural; matape). In the scientific literature is extended
the ancient eastern form of madai, Matai; in the opinion of
Prashek, these names were initially the names of the country,
which covered territory between the mountains of El'vend (Now
days Hamadan) and Demavend. The word of Matai//Madai consists
of two major portions ma and tai//dai, from which the second
part "tai" is revealed in the ethno name of Talish.
Linguist N. Y. Marr, for the explanation of the sense of the
name of people and the edge of - Talish and Galish, together
with many necessary (ethnographical, archaelogical, historical)
data, attached the special importance to the precisely initial
part of the thno name talish. He noted that the nemes of Tal
- ish cannot be removed from Gal - ishit and from the name
of Gilanians. Considering the ethno name Talish was very popular
Caucasian geographical name, extended in the Baku, Yelizavetpol
(now days Ganja), and in Erevan provinces, he writes: "Base
of the words Tal, resp, sal was a name of the nation that
requires special explanation". It is possible that in
the term we have a survival of the stock-breeding name Daleys
(Dalaa), population of region, known on VIII to the march
of Sargon to southeast, approximately in Azerbaijan, on to
the strengthened cities of Tarui and Tarmakis. But preliminarily
it is necessary to gather existing/available ethnographical
data in Talishian region".
Thus, famous scientist left this question opened for the descendants.
N. Y. Marr did focus attention on the fact that the ethno
name of Talish in its present form does for the first time
appear in the Armenian version of "The history of Aleksandr".
In the commentaries of this Armenian version, speaking about
the flight of Darius Gishtasp to the side of the Caspian gates
(there meant Derbent), it was noted: "...near the country
of Talish in Gilan region".
It is evident from this ancient commentary that Talish was
the name of the country, which was more known than Gilan region.
In the composition of the words of Maday//Matay (Mada, Madai,
Matai, Amadai), the second part - DAI (tai) is almost identical
to the initial part of the ethno name Talish. In the antique
sources is encountered the ethno name of dagi both in the
southwest of Caspian Region and in Central Asia (in Sogdiane).
Constituting ta, tai, dai in the words indicated are consonant
to the name of the tribe of Days, Dashes which from the earliest
times are encountered in the sources - both in the West and
in the east of the Caspian region. In "Avesta" among
four known stock-breeding names - sairme/sarmat, arya and
tura, the fourth is DAI. Ethno name DAI enters into the composition
of topo name of Daylaman (Deylam) in Iran, region populated
by Talishians. First Median tsar Deyok (Dayaukku) possibly
also obtained his name in connection with the name of the
country and people, which he represented (It is interesting
that the nickname of Khatai - Head of Tays - has the same
sense). In the composition of the name of Maday (name of the
son of Iafasa) and in the name of the country of Media - Maday//Matai
also repeated dai//tai. From the foresaid it is possible to
conclude that the words of Deyok (Dayaukku), Madai, Matai,
Amadai (Media), Deylam, Daylam raise to the united source,
namely - to the name of the tribe - DAI. The antique sources
indicate that the tribes of DAI bore the nickname of Aparn
and dwelt at the entrance into Caspian Sea. Further situated
Hirkans. On the assertion of the antique sources: "Big
part of Scythians, beginning from Caspian Sea, are called
as Dais".
In these edges also lived Kadusis. Kadusis also lived at the
foot of mountain Tavr (which was also called as Parakhoafr)
in the neighborhood with Medes and Matiens. Kadusis, as a
rule, identified with Talishians since they occupied the same
territory, as contemporary Talishians do. On one version,
very word of Talish (as to Kesravi) is the modified form of
the word of Kadus, while on another version (as to Iranian
scientific J. Mashkur) contrary; the word of kadus is the
Greek form of the ethno name Talish. The ethno name of Kadus
appears in "Shakhname" of great Firdousi in the
form of kaduz//katuz it indicates people, who gave preference
to divine service during mythical Dzhemshida. The word of
kadus consists of two parts KA - DUS, from which the part
DUS converges on the form with the stock-breeding name of
DAI - Aparns and the second part of the word close to Matai.
Some of Dais were called as Ksanifs and Pissurs. On one version,
Aparns - first lived near Meotida (Azov sea) and were called
Ksands and Pariahs, and then they moved onto adjacent of Hirkans
region. Concept of "Aparn" raises to the sacral
Median word Farnah, Farn (Avestian Khvaryanash) which in the
Talishian language means "the best" - Fyar. Naming
Dais as Aparn was connected with the fact that they were the
carriers of "fary" - the glory of the gods or tribe's,
from whom were assigned the tsars - possessors of fary. From
immemorial time of mythical tsar Dzhamshid (In Talish - Dzhumshid),
Iranian tribes believed in the godly nature of authority and
the godly designation/purpose of their kings, they considered
them as the descendants of gods. In the inscriptions they
called their tsars as "the bothers of the sun and moon",
calling them as "people among the gods and gods among
the people". Terrestial globe which was depicted on the
crown of tsars indicated that the tsar is axis or pole of
humanity. On their popular belief, first tsar Dzhamshid himself
invented gold and created disk the similarity of the sun,
then he ordered to depict terrestial globe in the form of
the emblem of reign on it. On the basis of this tradition,
Iranian tribes did look at their tsars as for the manifestation
of god, that was connected with their ideas about godly fary.
Fary was considered as the sign of holy spirit as the counterweight
to lie (drudzha). In "yashtakh" (holy writing) is
depicted, how the Dzhamshid began to give self up to the deceitful
speeches and "holy fary in the appearance of bird flew
away from him", this resembles people's fairy tales with
the scene of death of Devs when from them flew away their
souls in the form of birds. The word Matai consisting of the
parts of ma+tai, part ma//me can be explained as "land",
value of which is preserved in the Talish word of "zyamin".
Ma//me does have a correspondence in the Talish word of "mu"
in the value of "argil" and "land". Consequently
the word of Talish and Matai can be explained as "Land
or the country of Dais (Tays)" and we should note that
DAI was the earliest name of Arian peoples. In the Indian
sources, speaking about the periods, when Hindus and Iranians
yet were not separated from each other, is mentioned their
common name as Dainkhu. Word Media even in XIX century was
explained as "country", however at that time they
made it difficult to find Iranian roots for the etymologization
of this word. Very word of "zamin" to "zamu"
can be explained as zir - mu "lower place" or "inside
of the earth". In the Elami language word "muru"
indicated "land". It is possible to conclude that
one of proto Talish ethno names was Divs (Dyvals), Tuvals,
used in the value of "human" Tai//Dai, which in
the course of time assumed the contemporary form of Tolish//Talish.
In this word the part "ta" is connected with the
concept of the name of Taurus mountains, which indicated the
word "cow". Cow for the Iranian peoples was holy
animal, from which did proceed their kind (Gayomard and Gapatshakh,
and with the names of the gods of Deus//Teus and Zeus - "God
of thunder", and also by Mitre. In the mountains, where
Talishians live the thunderstorms are frequent: God - Teus
is manifested in the form of light in the darkness, and in
the daytime in the form of Mitre - Sun); the word Mitre itself
does have a correspondence with the word of "mis"
- "cooper" (the metal which for the first time used
the Talish blacksmiths and deposits of which were a lot in
the mountains indicated). This word became ethnic sign for
the the ancient Talishians among their surrounding tribes,
which called them as Medes. In the word of "Talish"
final phoneme "sh", as to the opinion of Academic
Marr is considered as remainder from the Iranian word of Vashush,
which indicates "pleasant" (to contemporary Talish
language "khosh") or the remainder of the Median
words of "akhshar" and "shashyar" in the
value of "country". In that case it is possible
to describe the ethno name of Talish as "country (or
"pleasant place") of the people (Lo) of Tays (Ta-lo-sh).
It is one of earliest topo names and as an ethnos Talishians
bore this name in all stages of their long history. In the
formation of Talish ethnos into the people and, partially,
into the race of the special type of Ario - Iranians subsequently
the significant role played Zoroastrianism with its principles
of endogamy, which forbade to their followers marriage beyond
the limits of its ethnos: the disturbers of this ban (taboo)
did banish themselves from the community as the followers
of drudzh - false way. It is possible to say, up to now Talishians
preserved this ancient law of their ancestors. One of the
remarkable properties of Talishi ethnos from the earliest
times is the carrying of its topo name with itself, where
ever a Talishian goes. Probably by this it is possible to
explain the fact of the propagation of the topo name of Tolish//Talish.
Academic Marr does speak about them in the former Kuban district
- one settlement (503 inhabitants), three in the Shemakha
(1200 inhabitants), one in the Goychay district (86 inhabitans),
one in the Jevanshir district and one in the Elizavetpol (nowdays
Ganja) district (86 inhabitans), one in the Echmiadzin district
of Erivan province (452 inhabitants); here he also relates
Tati settlement Talstan in the Goychay district, and the Armenian
village of Galesh in the village of Erivan province (former
name Aruch). Here we would add the populated area of "Talish"
in Iran on the boundary with Turkey. Russian researcher V.
I. Savin focuses attention on the fact that Talish ethno name
is outlined in the names of Taleshkendi, Melektalesh, The
Talish mountains, Taleshan, district, Talyshdulab, Tevalesh,
Koleshtaleshan, Taleshmekhellefetuk, Taleshmekhellemarku.
In the middle ages in Iran geographers noted many populated
areas with the name of Tolish (Tavalesh). In Afghanistan there
are many populated areas with the names close to ethno name
of Tolish//Talish: Talikhan, town of Talishkan, Talakhan river,
Talikhan river. Certainly not all Talishi populated areas
had to be called in connection with the ethno name of Talish,
but this tradition indicates the tendency of Talishians to
preserve its ethnos under the complex of historical conditions
of the past.
After beginning its historical life from metal working, Talishians
actually placed the foundation of new epoch in the history
of humanity known as Caliyuqa. In the mythological ideas of
the peoples of the north of Europe the history of humanity,
once will be completed in the field, where earlier there was
Asgard (Possibly connected with the Talishian word of Asnagaran
- "blacksmith") on the earth (Modi and Magni) of
Medes, when "wolf absorbs the sun, and another wolf will
steal the moon".
In the mythology of many peoples, in one way or another the
end of the world and the new revival of world is connected
with the activity of blacksmiths and with blows of their hammer.
Consequently, the fate of humanity in many respects is symbolically
connected with Medes - Talishians carriers of the fary of
gods, with the revival of their traditions of the religion
of magicians.
TOP
OF THE PAGE
History
of great Talish son Babek and the KHURRAMITS movement against
Arab invension.
Äàâíî
ìíå õîòåëîñü íàïèñàòü î Áàáåêå - ñèìâîëå ìóæåñòâà è ÷åñòè
Àçàðáàéäæàíñêîé çåìëè è å¸ êîðåííûõ îáèòàòåëåé - òàëûøñêîãî
íàðîäà, ïðèìåð ãîðäîñòè è íåïîêîðíîñòè, õðàáðîñòè è îòâàãè.
Â
Òàëûøñêèõ ãîðàõ, ÿ óâèäåë ñëåäû ýòîãî âåëèêîãî ïîëêîâîäöà.
Êàìíè ñîõðàíèëè åãî â ñâîåé ïàìÿòè, ðåêè è ðîäíèêè ñîõðàíèëè
åãî â ñâîèõ ñåðäöàõ. Âîññòàíîâëåíèå èñòèííîé êàðòèíû ñîáûòèé
äàâíîñòè â 12 ñòîëåòèé òðåáóåò íàðÿäó ñ èçó÷åíèåì ïèñüìåííûõ
èñòî÷íèêîâ, èññëåäîâàòü ïàìÿòíèêîâ ìàòåðèàëüíîé êóëüòóðû è
äàííûå àðõåîëîãè÷åñêèõ ðàñêîïîê.
Íàäî
îòìåòèòü, ÷òî âñå àðàáñêèå è àðìÿíñêèå èñòîðèêè, ïèñàâøèå
î Áàáåêå â ñàìîì äåëå îêëåâåòàëè åãî, ñ÷èòàëè íå çàêîííîé
åãî áîðüáó ïðîòèâ àðàáñêîãî õàëèôàòà. Òàê, â ïðîèçâåäåíèå
Èáí-àí-Íàäèìà "Êèòàá-àëü-Ôåõðèåò", ãäå äàþòñÿ ïåðâûå
ñâåäåíèÿ î Áàáåêå, à òàê æå â êíèãå "Èñòîðèÿ Áàáåêà"
Òàìèìèíà ìîæíî óâèäåòü ïðåäâçÿòîå îòíîøåíèå ê íåìó, à òàê
æå èñêàæåíèå èíôîðìàöèè î äâèæåíèå õóððàìèòîâ, ðóêîâîäèìîãî
Áàáåêîì.
Èáí-àí-Íàäèì,
Ìóõàììåä Óâôè, à òàêæå äðóãèå àðàáñêèå èñòîðèêè ïûòàþòñÿ î÷åðíèòü
Áàáåêà, îïðàâäàòü çàõâàòíè÷åñêóþ ïîëèòèêó Àááàñèäîâ, ïðîòèâ
êîòîðûõ îí âîåâàë ÷óòü ìåíüøå ïîë âåêà. Îíè óòâåðæäàþò, áóäòî
Áàáåê ïîÿâèëñÿ íà ñâåò îò âíåáðà÷íîé ñâÿçè ïðîäàâöà ìàñëà
Àáäóëëû è îäíàãëàçîé æåíùèíû Áàðóìåíä; áóäòî áû Áàáåê áûë
â ëþáîâíûõ ñâÿçÿõ ñ æåíîé ñâîåãî ó÷èòåëÿ Äæàâèäàíà è çà ñ÷åò
ýòîãî ñìîã ñòàòü ïðåäâîäèòåëåì äâèæåíèÿ õóððàìèòîâ ïîñëå ñìåðòè
Äæàâèäàíà. Æàëêî, ÷òî â ôèëüìå "Áàáåê", ñíÿòîì â
Áàêèíñêîé êèíîñòóäèè, ýòà êëåâåòà áûëà ïðåäñòàâëåíà êàê èñòèíà.
Áàáåê
áûë î÷åíü óìíûì ÷åëîâåêîì, îí îáëàäàë ñèëüíûìè ìûñëèòåëüíûìè
è îðãàíèçàòîðñêèìè ñïîñîáíîñòÿìè, áûë ïðåêðàñíûì ïîëêîâîäöåì,
âåðèë â ñóùåñòâîâàíèå åäèíîãî Àëëàõà, áûë áîðöîì çà ñïðàâåäëèâîñòü.
Îí áûë ôèëîñîôîì, âåðóþùèì â ïîáåäó äîáðà â å¸ âå÷íîé áîðüáå
ñî çëîì. Â ÿíâàðå 838 ãîäà â Ñàìàððå Áàáåê áûë êàçíåí, åãî
ãîëîâà áûëà îòðåçàíà è ïîêàçàíà âñåìó Õîðàñàíó. Âîçíèêàåò
âîïðîñ - ãäå ðîäèíà Áàáåêà?
Ïî
ýòîìó ïîâîäó Ñàèä Íàôèñè ïèñàë ñëåäóþùåå: " Ðîäèíà Áàáåêà
ãðàíè÷èëà íà þãå ñ Àðäåáèëåì è Ìàðàíäîì, íà âîñòîêå ñ Êàñïèéñêèì
ìîðåì, Øåìàõîé è Øèðâàíîì, íà ñåâåðå ñ Ìóãàíñêîé ðàâíèíîé
è ðåêîé Àðàêñ, à íà çàïàäå ñ Íàõè÷åâàíîì. Ìåñòî, ãäå æèë Áàáåê,
íàõîäèëîñü â ñåâåðíîé ÷àñòè ãîðû Ñàâàëîí" Ñàâàëîí - ãîðíàÿ
âåðøèíà íà òåððèòîðèè Èðàíñêîãî Òàëûøà. Ñëîâî "Ñàâàëîí"
(íà òàëûøñêîì ÿçûêå "Ñà - âà - ëîíÿ") îçíà÷àåò "âåðøèíà,
êîòîðàÿ ÿâëÿåòñÿ ñíåæíûì ãíåçäîì".
Õóððàìèòû
ìåñòîì äëÿ ñâîåé áîðüáû âûáðàëè ãîðîä Áàçç.  ðàçíûõ èñòî÷íèêàõ
ïî-ðàçíîìó èìåíóåòñÿ ýòîò ãîðîä-êðåïîñòü. Áàçç, Áàççàé, Áàççåéí,
Áèççåéí. Òàáàðè íàçûâàë Áàçç "ïðîâèíöèåé Áàáåêà è åãî
ãîðîäîì-êðåïîñòüþ". Ó Ìàñóäè ýòî - "ãîðû Áàççåéí
â Àçàðáàéäæàíå", ãäå Áàáåê ïîäíÿë âîññòàíèå. Â "Èñòîðèè
ÑÑÑÐ", â ðàçäåëå IX-XIII âåêà, ãîâîðèòñÿ, ÷òî Áàçç íàõîäèëñÿ
â Òàëûøñêîì ðàéîíå, à â I òîìå "Èñòîðèè Àçàðáàéäæàíà"
óêàçûâàåòñÿ, ÷òî Áàáåê æèë â ãîðàõ Ñàâàëîí. Òàìàðà â ñâîåì
ïðîèçâåäåíèè "Áàáåê" ïèøåò, ÷òî Áàçç íàõîäèëñÿ íà
ðóññêî-èðàíñêîé ãðàíèöå â Òàëûøñêîì ðàéîíå, ìåæäó Àðäåáèëåì
è Àðàíîì.
ßêóò
â ïðîèçâåäåíèå "Ìåäæàò-àëü-Áóëüäàí" ïèøåò î êðåïîñòè
Áàçç ñëåäóþùåå: "Áàçç - ýòî ðàéîí ìåæäó Àçàðáàéäæàíîì
è Àðàíîì. Áàáåê èìåííî â ýòîì ìåñòå ïîäíÿë âîññòàíèå õóððàìèòîâ".
 äðóãîì ðàçäåëå îí óêàçûâàåò, ÷òî "Áàçç - ýòî ãîðà ðÿäîì
ñ Ìóãàíüþ, ìåñòî, ãäå Áàáåê ïîäíÿë ñâîå âîññòàíèå". Ñàèä
Íàôèñè óêàçûâàë, ÷òî Áàáåê âëàñòâîâàë è ðàñïðîñòðàíÿë ñâîå
âëèÿíèå íà òåððèòîðèè èðàíñêîãî Òàëûøà è ñîâåòñêîãî Àçàðáàéäæàíà.
Îí ïèñàë, ÷òî ðàéîí Áàçç, ãîðîä Áàçç, ãîðà Áàçç è Áàççåéí
íàõîäÿòñÿ íà âîñòîêå Ìóãàíè è íà çàïàäíîì ïîáåðåæüå Êàñïèéñêîãî
ìîðÿ. Îí òàêæå ïèøåò: "Ïî ñëîâàì î÷åâèäöåâ, â íàñòîÿùèé
ìîìåíò îò ãîðîäà Áàçç è îò ãîðû Áàçç èëè ãîðíîãî ðàéîíà Áàççåéí
íè îñòàëîñü è ñëåäà". Çèÿ Áóíèÿòîâ â ñâîåé ìîíîãðàôèè
"Àçàðáàéäæàí â VII-IX ââ. ïèñàë: "Ïî íàøåìó ìíåíèþ,
âñå ìåñòà íàõîæäåíèÿ êðåïîñòè Áàçç, óêàçàííûå èññëåäîâàòåëÿìè,
íå ñîîòâåòñòâóþò äåéñòâèòåëüíîñòè". Íàõîæäåíèÿ êðåïîñòè
â þæíîì Àçåðáàéäæàíå â ðàéîíå Ãàðàäàã (Ñèéîêó) ó÷åíûé ïûòàëñÿ
îáîñíîâàòü òåì, ÷òî â ýòîé ìåñòíîñòè íàõîäèòüñÿ íåñêîëüêî
ïîëóðàçðóøåííûõ êðåïîñòåé.
Ãàèð
òîæå ïðèäåðæèâàåòñÿ ýòîìó ìíåíèþ, îñíîâûâàÿñü íà ðàññòîÿíèå
ìåæäó Àðäåáèëåì è Áàççîì, óêàçàííîå Èáí Õàðäàäáåéíîì. Íî íå
ñòîèò çàáûâàòü, ÷òî èçâåñòíûé èðàíñêèé ó÷åíûé Ñàèä Íàôèñè
áûë îñâåäîìëåí î ñâåäåíèÿõ Èáí Õàðäàäáåéíà î ïîëóðàçðóøåííûõ
êðåïîñòÿõ â þæíîì Àçàðáàéäæàíå (Ãàðàäàãå). Íåñìîòðÿ íà ýòî,
Íàôèñè óòâåðæäàåò, ÷òî îò êðåïîñòè Áàçç íè÷åãî íå îñòàëîñü.
Ïî
íàøåìó ìíåíèþ, êðåïîñòü Áàçç, ãîðîä Áàçç íàõîäèòñÿ â Òàëûøñêèõ
ãîðàõ íà âûñîòå 2000 ìåòðîâ íàä óðîâíåì ìîðÿ. Ñîâðåìåííîå
íàçâàíèå åãî - Áûçàé, êîòîðûé ðàñïîëîæåí ïðèìåðíî â 15 êì
îò ðàéîííîãî öåíòðà Ëèê (Ëåðèê). Íèæå ýòîãî íàñåëåííîãî ïóíêòà
â ñêàëèñòûõ ãîðàõ äî ñèõ ïîð ñîõðàíèëèñü îñòàòêè êðåïîñòè,
êîòîðóþ ìåñòíîå íàñåëåíèå ïðîäîëæàåò íàçûâàòü "êðåïîñòüþ
Áàáåêà". Ñ ýòîé âûñîòû âèäíû ñíåæíûå ïîêðîâû Ñàâàëîíà,
Ìóãàíñêàÿ ðàâíèíà è Êàñïèéñêîå ìîðå. Î÷åâèäíî, ÷òî êðåïîñòü
Áàçç äîëæíà áûëà íàõîäèòüñÿ íà òàêîì ñòðàòåãè÷åñêîì ìåñòå,
êîòîðîå îáåñïå÷èâàëî áû äëèòåëüíóþ çàùèòó êðåïîñòè ïðè îñàäå,
îñíàùåííîñòü ïðîâèçèåé.
Èñòî÷íèêè
ïî-ðàçíîìó îáúÿñíÿþò ýòèìîëîãèþ òàêèõ íàçâàíèé êàê Áàçç, Áàççàé,
Õóø, Áàðçàíä, Ñàäàðàæ, Çàêàðêàø, Äæàâàëðó, Êàëàëðó, Äóðóçàëðó,
Áàëàëðó, Äóðóç, Ãîðàí, Õàøòàòñàð, Àðøàê, êîòîðûå â òîé èëè
èíîé ñòåïåíè áûëè ñâÿçàíû ñ äåÿòåëüíîñòüþ Áàáåêà.
Íà ñîâðåìåííîì òàëûøñêîì ÿçûêå Áàçç, Áàðç îçíà÷àåò "âûñîêèé",
Õóø - ìåñòî, ãäå ìíîãî ãðàâèÿ. Â Ëèêå äî ñèõ ïîð ñóùåñòâóåò
äåðåâíÿ ñ òàêèì íàçâàíèåì Áàðçàíä, Áàðçáàíä - "Âûñîêèé
õðåáåò". Çàõîðêàø - "ÿäîâèòûé", äóðóç - "äëèííàÿ
ëîâóøêà", Ñèéîêó - "÷åðíàÿ ãîðà".
 1-îé ïîëîâèíå XIV âåêà Ãÿìäóëëàõ Ãàçâèíè â ñâîåì ïðîèçâåäåíèè
"Íóçõûçïèð-Ãóòóá" ïèñàë: "Ñàáàëàí è Ñèáàõêó
íàõîäÿòñÿ â Àçàðáàéäæàíå". Èçâåñòíî, ÷òî Ñàáàëàí íà òàëûøñêîì
ÿçûêå îçíà÷àåò - "âûñîêèé".  íàñòîÿùåå âðåìÿ ýòè
ìåñòà èçâåñòíû ïîä íàçâàíèåì Ñàâàëîí è Ãàðàäàã. Äàëåå ßêóò
â ïðîèçâåäåíèè "Ìåäæàò-àëü-Áóëüäàí", îáúÿñíÿÿ çíà÷åíèå
ñëîâà Ãàðàí, ïèøåò: "ãàðàí - ýòî îäíî èç ìåñòå÷åê ëàãåðÿ
õóððàìèòîâ"
Äåðåâíÿ
Ãîðàí èëè êàê çàòåì ñòàëî íàçûâàòüñÿ - Õîðàí, à ñåé÷àñ - Îðàíä
íàõîäèòüñÿ íà îäíîé èç ñàìûõ âûñîêèõ âåðøèí â 15 - 18 êì îò
ðàéöåíòðà Ëèê. Â íàñòîÿùåå âðåìÿ, íåäàëåêî îò Îðàíäà ðàñïîëîæåíû
2 êàðàóëüíûå êðåïîñòè (Îãëàíêàëà è Ãûçêàëà).
ß ñîãëàñåí ñ ïðåäïîëîæåíèÿìè Çèÿ Áóíèÿòîâà, ÷òî ìåñòî, ãäå
Àôøèí ñòðîèë ñâîé ÷åòâåðòûé ëàãåðü íàõîäèòüñÿ â ìåñòå÷êå Ëåêàí÷àé.
Íà òàëûøñêîì ÿçûêå îíî íàçûâàåòñÿ Ëåêàíðó à òî÷íåå - Ëóàêîíðó
(Â íàñòîÿøåå âðåìÿ íà áåðåãó ýòîé ðåêè íàõîäèòüñÿ ñåëî Ëóàêîí).
È èìåííî íà áåðåãó ýòîé ðåêè áûë ïîñòðîåí ëàãåðü. Íåäàëåêî
îò ýòîé äåðåâíè â ãîðàõ ÿ óâèäåë ïîëóðàçðóøåííóþ êðåïîñòü.
Îíà ðàñïîëîæåíà â 7 - 8 êì îò ðàéöåíòðà Ëèê.
Êðîìå ýòîãî, ÷àñòî óïîìèíàåìàÿ ãîðà Áàçäàé è îäíîèìåííàÿ äåðåâíÿ,
íàïîìèíàþò ñëîâî Áàçç. Èññëåäîâàíèÿ ïîñëåäíèõ ëåò ïîêàçûâàþò,
÷òî â ïåùåðå Áûçàé îáèòàë ÷åëîâåê åùå 6 000 ëåò òîìó íàçàä.
Âîçíèêàåò âîïðîñ: ïî÷åìó Áàáåê ïðèíÿë ýòî èìÿ, è ÷òî îíî îçíà÷àåò.
Íåêîòîðûå ñâÿçûâàþò èìÿ Áàáåê ñ Áàáèëîíîì (Âàâèëîí), ò.å.
õîòÿò ïðåäñòàâèòü ÿêîáû "àíòèìóñóëüìàíñêèé õàðàêòåð"
åãî äâèæåíèÿ. Ìíå êàæåòñÿ, ÷òî Áàáåê - ýòî àðàáèçèðîâàííàÿ
ôîðìà èìåíè Ïàïàã, ïîä êîòîðûì îí áûë èçâåñòåí â Àçàðáàéäæàíå
è â Èðàíå. Íà òàëûøñêîì ÿçûêå "áî" - "áðàò",
"ïà" - "ïàïà", "ïîê" - "÷èñòûé,
ñâÿòîé". Òàêèì îáðàçîì, ñëîâî Áàáåê ìîæíî ïåðåâîäèòü
êàê "Ñâÿòîé îòåö" èëè Ñâÿòîé áðàò". Êðîìå òîãî,
Áàáåê ìîã âçÿòü ýòî èìÿ ó ïðàâèòåëÿ ñàñàíèäîâ - Àðäàøèðà,
êîòîðûé âîçâåë çîðîàñòðèçì äî óðîâíÿ ãîñóäàðñòâåííîé ðåëèãèè.
Â
10 êì îò ðàéöåíòðà Ëèê ðàñïîëîæåíà äåðåâíÿ Áàðçàâó èëè Áàççîâó,
â êîòîðîé ïðîæèâàë îäèí èç äîëãîæèòåëåé ïëàíåòû Øèðàëè áàáà.
Áàðçàâó èëè Áàççîâó íà òàëûøñêîì ÿçûêå îçíà÷àåò "ìåñòî
Áàðçó" èëè ìåñòî Áàçç. Íàïðîòèâ ýòîé äåðåâíè ðàñïîëîæåí
- Äæàíãàìèéîí - "Öåíòð áèòâû", Äæàíãåíàâó - ìåñòî
áèòâû, íåïîäàëåêó, íà äðóãîé ñòîðîíå ðåêè Áàëàðó - áëèç äåðåâíè
×àéðó, ðàñïîëîæåíà Äæàíãàñà - âåðøèíà, ãäå ïðîèçîøëà áèòâà,
õîëì Ãóëîí, (õîëì Ãóëóàð), óëèöà õàëèôàòà, èìàí, àçàïåíñîí
(àçàðãàðà). Íåäàëåêî îò äåðåâíè Áðåáåíä (Áðåäàã) íàõîäÿòñÿ
ðåêà è áàøíÿ.
Çèÿ Áóíèÿòîâ óòâåðæäàë: "Åñòü òàêàÿ âåðñèÿ, ÷òî â òî
âðåìÿ Ãûðõñó Ïåéâàí÷àé áûëî èçâåñòíî ïîä íàçâàíèåì Êàëàíðóä".
 700-800 ìåòðàõ íèæå îò êðåïîñòè Áàçç ïðîòåêàëà ðåêà Áàëàðó.
Íà ïðàâîì è ëåâîì áåðåãàõ ýòîé ðåêè åñòü áàøíè Áëå, Àñàáà,
Èíàì, Áàáàç, à òàêæå äåðåâíÿ Áèëàáàíä. Íåäàëåêî îò ýòîé äåðåâíè
- â ãîðàõ ìîæíî óâèäåòü âîäîïàä. Êðîìå ýòîãî â Òàëûøñêèõ ãîðàõ
îñòàëèñü îñòàòêè òàêèõ êðåïîñòåé, êàê Ãàëàáèí, Ãàøåãà, Çàðèíãàëà,
Áàëàäóð, êîòîðûå ñâÿçàíû ñ èìåíåì Áàáåêà.
Ìíîãèå
ñîâðåìåííûå èñòîðèêè, îïèðàÿñü íà ðàáîòû àðàáñêèõ ó÷åíûõ (Èáí-Õîâñàõ
è äð.), êîòîðûå óòâåðæäàþò, "ðåêà Àðàêñ, íàõîäÿùèéñÿ
ìåæäó Àçàðáàéäæàíîì è Àðàíîì, è Áåéëàãàíîì ïðîòåêàåò â Áàççåéí,
â ñòðàíó Áàáåêà", âûäâèãàþò âåðñèþ, ÷òî Áàçç íàõîäèòüñÿ
íà óçêîì ïðîñòðàíñòâå ìåæäó Õàøòàòñàðîì è Õàøòàñà. Íî íå ñòîèò
çàáûâàòü, ÷òî Áàçç áûëà áîëüøîé ñòðàíîé. Ýòî ãîñóäàðñòâî ñìîãëî
ïðîñóùåñòâîâàòü 32 ãîäà, íåñìîòðÿ íà ñîïðîòèâëåíèå àðàáñêîãî
õàëèôàòà Àááàñèäîâ è äàæå ñìîãëî ïîä÷èíèòü ñåáå ÷àñòü òåððèòîðèè
íûíåøíåé Àðìåíèè. Ïðè âñåì ïðè ýòîì íàäî îòìåòèòü, ÷òî îäíèì
èç óêðåïëåííûõ îïîðíûõ ïóíêòîâ Áàáåêà áûë â Ñèéîêó - íà ãîðå
Õàøòàäñàð è íà ýòîé ãîðå áûëà áèòâà ìåæäó Áàáåêîì è Ìóõàììåäîì
Ãàìèäîì Òóñè è Áåéóê Áóãà. À ïåðâîå ñðàæåíèå ìåæäó Áàáåêîì
è Àôøèíîì ïðîèçîøëà íà 45-50 êì ñåâåðî-çàïàäíåå îò Àðäåáèëÿ
íà áàøíå Àðøàã, êîòîðàÿ íàõîäèëàñü íà ãîðå Àðøàã.
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