REPUBLIC OF AZERBAIJAN

On the rights of the manuscript

ABSTRACT

of the dissertation for the degree of Doctor of Philosophy

THE LEXICOLOGY OF THE SPIRITUAL CULTURE OF OGHUZ TURKS

Speciality: 5710.01 – Turkish languages

Field of science: philology – linguistics

Applicant: Samira Jamal Mammadova

Baku –2021

The work was performed at the department of the “” at Baku Slavic University.

Scientific supervisor: prof. Doctor of Philological Sciences Mehman Musa Musayev

Official opponents: prof. Doctor of Philological Sciences Ismayil Babash Kazimov

prof. Doctor of Philological Sciences Yadigar Vali Aliyev

Doctor of Philosophy on Philology Kamala Andahat Alekbarova

Dissertation council – ED 1.06 of the Supreme Attestation Commission under the President of the Republic of Azerbaijan operating at the Institute of Linguistics named after Nasimi, Azerbaijan National Academy of Sciences.

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INTRODUCTION

The actuality and the usage rate of the research work. The research of the lexicology of the spiritual culture is the main method for study the living manner, the mythological thought, the system of the religious belief, the world outlook, the spiritual world, and the ethnographic features of any nation completely. The history of the lexicology of the spiritual culture is related to the history of the nation directly. Because these lexical units reflect the custom and traditions, the living manner and etc. of the nation besides with connecting to the process of the activity of peoples in different social-economical formations, different agricultural implements. From this reason, the research of lexicology of the spiritual culture is necessary for the language history and these lexical units, almost, reflect the most ancient periodical language features of the nation proving the antiquity of the language. It plays an important role in the enriching of the lexicology. The study of the lexicology of the including to Oghuz group with related and the other languages comparatively creates the condition for emerging the phonomorphological, lexical-semantic features of the language system. Though the lexicology of the spiritual culture arranging the great part of the culture of the Turkic languages including to Oghuz group attracted the attention of some ethnographers, linguists, it stayed apart from the linguistic researches systematically. Besides with proving the antiquity, affluence, the related geographical area of the spiritual culture of the Turkic languages including to Oghuz group, the semasiological research of the lexical units embracing the religious belief, mythological thought, the domestic and sociological attitudes of the nation itself gives the affluent facts for the dialectological, historical-comparative and lingo typological researches. Throughout the history, the lexicology of the spiritual culture of the Turkic nations has enriched more in the result of both the interlingual and extralinguistic influence. Sometimes, certain part of the lexicology of the spiritual culture has been forgotten after becoming archaic as the result of extralinguistic influences in the certain level of the history. As the result of the sequenced processes, 3 the lexicology of the spiritual culture reflects the custom and traditions, the national thought, the outlook to the life, mentality of the nation clearly. The collecting of the lexicology of the spiritual culture of the Turkic languages including to Oghuz group, researching systematically, the emerging of the lexical-semantic features, the defining of the spreading areal gives the opportunity to the explanation of some ethnolinguistic problems. But the lexicology of the spiritual culture of the Turkic languages including to Oghuz group hasn’t been researched from the linguistic feature in the complex form, the lexical-thematic classification, the etymological analysis, the sources of creation hasn’t been researched systematically. All of them are conditioned the actuality of the work. The object and subject of the research. The lexicology of the spiritual culture of these languages arranges the object of the research. And the ancient and modern Oghuz group Turkic languages surround the subject of the research. The aim and the tasks of the research. The research of the lexicology of spiritual culture which reflecting the religious, mythological thought, the belief system, the world view, the daily life manner-living of the Turkic nation itself in a long period from the ancient time to the modern century is the basic factor for the study of those languages. The aim of the work is the attracting of the lexicology of spiritual culture of those languages to the etymological, lexical-semantic analysis on certain thematic groups, the emerging of the sources of creation, the researching of similar and different signs, as well the equivalents systematically. The performing of the following duties was considered for achieving to this aim: - To research the issues of the exploration of ethnolinguistic completely, but the issues of the lexicology of the spiritual culture separately in the turkological linguistics; - To attract the lexicology of the spiritual culture of the Turkic languages including to Oghuz group in the comparative- historical aspect systematically according to their components; - Basing to the etymological analysis, to specify the historical-semasiological evolution of the lexicology of spiritual 4 culture; - To emerge the levels of the formation and period of the development of the lexicology of spiritual culture; - To define the signs of lexicology of the spiritual culture of the Turkic languages including to Oghuz group in the language of the ancient written monuments, as well in the dialects of the modern Turkic languages; - According to lexical-semantic approach, to analyse the lexicology of spiritual culture of the Turkic languages including to Oghuz group by grouping them for the thematic features; - To attract the influence of the extralinguistic and sociolinguistic factors to the lexicology of the spiritual culture, the sources of the creation to the analysis; The methods of the research. The research was realized in the synchronic and diachronic aspects, the comparative-historical and descriptive methods were used in this time. The basic provisions giving to the defense. As being the result of the research work, the provisions introducing to the defense are the followings: - The linguistic research of the lexicology of spiritual culture of the Turkic languages including to Oghuz group complexly hasn’t been realized by neither the local nor the foreign turkologists to the modern period. Almost, considering this, the research of lexicology of the spiritual culture of the Turkic languages including to Oghuz group from the diachronic and synchronic, comparative-historical, descriptive aspect, as well in certain thematic, lexical-semantic form gives the opportunity to the researching of the opposite attitudes of these languages with the neighbouring languages, to the defining of the common language features, the cultural heritage and the world view of the Turkic languages. - The lexical units carrying the religious character are differed with the majority of the borrowings, besides being the lexical parallels more. - Certain ceremony and rites performed in common life, as well some kind of folk games are based to the ancient beliefs. - The lexical units reflecting the transition stages of the 5 human life are chosen with being national-Turkic origin more. - Though certain part of the lexicology of spiritual culture of the ancient Oghuz Turkic languages has got out from the lexicology of the modern literal languages by becoming archaic in the result of the historical development of the language, it has been kept by protected after incurring to small change from the phonetic feature in the dialect and slangs of those languages. The scientific novelty of the research. For the first time, the lexicology of the spiritual culture arranging the great part of lexicology of the Turkic languages including to Oghuz group has been attracted to the research complexly by dividing into certain thematic groups. During the research, the phonetic variants of the collected lexical units using both in the neighbouring and in the other Turkic languages were defined, they were analysed from the historical, semasiological, and etymological and ethnolinguistic feature as grouping from the structural-semantic feature. Though the lexicology of the spiritual culture has been attracted to the research on the basis of the lexicology of the Turkic languages including to modern Oghuz group, the signs of those lexical units in the ancient Turkic written monuments, as well in the dialects of the modern Turkic languages have been discovered, the different and similar features have been defined, too. The theoretical and practical importance of the research. The study of lexicology of the spiritual culture reflecting the religious belief, world view of the Turkic nations including to Oghuz group, the ceremony and the rites accomplishing for related with welfare, the transition stages of the human life in both synchronic and diachronic form systematically reflects the valuable facts for the historical lexicology and historical dialectology besides playing the role of the rich source for the development of ethnolinguistic in Turkology. The theoretical provisions of the dissertation work can be used for the study of the comparative lexicology, as well the historical dialectology of the Turkic languages in the ethnolinguistic aspect. The practical importance of research of the means and methods 6 for calling the historical lexical materials, especially the ceremony and rites is great. The research of lexicology of the spiritual culture of the Turkic languages including to Oghuz group gives the opportunity for getting the rich material about the semantic and structural development of the ethnoculturological lexical units in the ancient and modern Turkic languages, for studying the lexical lay of other Turkic languages according to the economic, political, language and culture in certain stages of history of the Oghuz Turks. During the research, the semasiological, etymological, ethnoculturological analysis of the lexical units collected for belonging to the Azerbaijani, Turkish, Turkmen and Gagauz languages can be the rich source in the preparation of the explanatory, etymological, dialectological dictionaries related with the lexicology of the spiritual culture in these languages. It is possible to use from the research work in the researching of the Turkic languages including to Oghuz group, as well the history, ethnography, and word existence of other Turkic languages comparatively, in the writing of the manuals, textbooks belonging to historical lexicology, grammar, ethnolinguistic in the higher school. The approbation and the applying of the work: The main content of the research has been reflected itself in 11 articles published on different scientific journals recommended by Supreme Attestation Commission and in some lectures delivered in the international scientific-theoretical conferences. The name of the organization where the dissertation has been accomplished. The dissertation has been accomplished at the department of “Turkology” at Baku Slavic University. The volume of the structural sections of dissertation separately and the general volume with the sign. The introduction is 4 pages, I chapter 35 pages, II chapter 77 pages, III chapter 30 pages, conclusion 2 pages, the list of the used literature 20 pages, the list of additions 17 pages, the list of abbreviations 1 page, the general volume 191 pages – 300, 049 signs.

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THE BASIC CONTENT OF THE RESEARCH

The actuality of content and the usage rate of the research work is based, the object and the subject of research, the aim and the tasks, the method and ways of the research, the basic provisions giving to the defence are defined, the information about the scientific novelty of the research, the theoretical and practical importance of the work, the approbation and the applying of the work, the name of the organization where the dissertation has been accomplished, the volume of the structural sections of dissertation separately and the general volume with the sign is given in the part of “Introduction” of the dissertation. The first chapter is entitled as “The lexicology related with the system of the religious belief in the Turkic languages including to Oghuz group”. The chapter consists of the 4 semi- chapters. In the first semi-chapter called as “The lexical units related to the religion of ”, the lexical units creating by related with Tengrism were defined, their comparative-historical analysis was given. The people believed that the great god has been the Sky God in the ancient Turkic pantheon. The Sky God has been the cult of common belief of not only the one ulus, but also all of the uluses including to the great Turkic khaganate. The Turks have addressed to the God with different names such as “Tanri//Tengeri//Tangara//Tanara//Teri//Tenir, “Kuday”, “Chalap” and etc. T.Hajiyev notes the creation of the expression “tanri” by the adding of the voice “t” to the front of the word “an” expressing the meaning “sky” and “star” in the Shumer language, being the sign of the dative case of the part of “re”. 1 A.Dibo has noted that, the verb “fly” – “ten” stands in the root of the word “tanri” and the term “ten-iq” expressing the meaning “heaven”,

1 Hacıyev, T. Azərbaycan ədəbi dilinin tarixi / T.Hacıyev. – Bakı: Elm, – h.1. – 2012. – s.68

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“sky” has been created from that.2 T.Tekin says that the expression “tanri” is the Turkish origin. The scientist considers that the morpheme “çen-li” expressing the meaning “sky” using in the Chinese language is only the changed form of the Turkic origin word “tenri” from the phonetic feature.3 According to our opinion, the verb “ten” using in the meaning of “havalanmaq, havaya yüksəlmək” stands in the root of the word “Tanri”. And as noting many of the Turkologists, “re” is the suffix of the dative case. As the end of these thoughts, we can note that, the Islamic Turks raise their hands to the sky during praying. The variants both “Tanrı” and “tarı” of this lexical unit are used in the dialects of the modern . The word “” has been used in the form of “təngri” in M.Kashgari’s work. M.Kashgari shows the expression of this word in the meaning of “ulu tanrı” in the Turkic tribes.4 The words “tanrı”// “çalab”// “Allah” are used in “The ” monument reflecting the life manner of the ancient Oghuz Turks itself obviously and express the concept of “tək tanrı”. The word “çələb/çalab” used instead of the word “tanrı” by Oghuz Turks has been used in the language of the written monuments created in the XIII-XIV centuries largely: “Bin Həmzəcə qüvvət vermiş qadir Çələb eşq ərinə”.5 According to the opinion of some researchers, “this lexical unit is related to Christianity”. 6 A.Tietza notes the creation of the lexical unit “çalab” from the expression “çallab” (“kölə idxal edən”) using in the Arabic language

2 Дыбо,А.В. Хронология тюркских языков и лингвистические контакты ранних тюрков. http://altaica. narod. ru.library/xronol., – s.83 3 Tekin, . İştikakçının köşesi / Ş.Tekin. – İstanbul: Simurg Yayınları, – 2001. – s. 12 4 Kaşğari, M. Divanü Lüğat-it-Türk: [4 cilddə] / tərc.ed. R.Əskər. – Bakı: Ozan, – c.3. – 2006. – s.327 5 Qazi Bürhanəddin. Divan / tərt.ed. Ə.Səfərli. – Bakı: Azərnəşr, – 1988. – s.15 6 Tanyu, H. İslamlıktan önce türklerde tek tanrı inancı / H.Tanyu. – Ankara: Ankara Ünivers. Basımevi, – 1980. – s.9

9 and conveying the meaning of “kölə sahibi”.7 But some linguists tell the creation of it from the Turkic origin word “çeleb//çalap” (including to the lexicology from the XIII century), expressing the meanings “sahib”, “əfəndi”, “usta” till XIV century; but expressing the meaning “tərbiyəli adam” more in the XVII centuries. There are some meanings of the morpheme “çal” in the lexicology of the Azerbaijani language: başını çalmaq; ilan çalmaq; hər hansı bir musiqi alətini çalmaq and etc. According to our opinion, the lexeme “çalab” has only created from the root “çal”- “sözü qulağa çatdırmaq”, “xəbər vermək”,8 it carries the meaning as “baş verə biləcək hadisələri xəbər verən”. The expressions as “bayat” (qədim), “açu” (ata/baba), “idi” (sahib), “ogan/ugan” (qadir),“çalab/çalap” (mevla) using in the meaning of “ulu varlıq” in the Turkic nations must be the faces-signs of God, actually.9 One of the religious terms using in the ancient Turkic monuments is “yalavaç//yalvaç”, too: “Yalabaç barıpan kəlmədiniz bəgimiz” (Elçi //səfir gedib qayıtmadınız bəyimiz) [I Uybat abidəsi, 5]. In the ancient Turkish, the magic was called yalqı, yalvı. The expression “yalvac” used in the meaning of “messenger, prophet” comes from here. The Uyghurs were used the expression “yalafar” in the meaning of “elçi” (messenger). But it is only possible to see the usage of the word “yalavac” in the meaning of “dindən xəbər verən” (informer from the religion). 10 G.Klouson notes the being of the second part “va:ç/ wa:ç/ of the expressions “yala:vaç/yala:waç/ yala:var from the Iranian origin meaning “səs”, not coming across to the first part of the word “yala” in the Persian language. 11

7 Tietza, A. Sprachgeschichtliehes und Etymologisches Wörterbuch des Türkei- Türkischen / A.Tietza. – Wien: Osterreichischen Akademie der Wissenschaften, – 2009. 8 Kaşğari, M. Divanü Lüğat-it-Türk: [4 cilddə] / tərc.ed. R.Əskər. – Bakı: Ozan, – c.1. – 2006. – s.51 9 Kafesoğlu, İ. Türk milli kültürü / İ.Kafesoğlu. – İstanbul: Ötüken yay., – 1998. 10 Gökalp, Z. Türk töresi / Z.Gökalp. – İstanbul: – 1976. – s.45. 11 Clauson, S.G. An Etymological Dictionary of Pre-Thirteenth-Century Turkish / S.G.Clauson. – Oxford: Clarendon Press, – 1972. – s.966

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According to our opinion, it isn’t believable the idea of the creation of word “yalavaç” from the verb “yalvarmaq” (yal-ba-r), this word is more related to the name of the tradition (the dream ribbon tree, specially the maple tree) of “yala-ma” (“ayin lenti”, “kəndir”, “kəkil”) relating with the belief of Shamanism, nowadays, the Anadolu Turks tie the ribbon to the tree when they beg to the God for wish. The lexemes related to the cults of stone, mountain, tree or forest, fire, ancestor spread in the areal of the Turkic languages including to Oghuz group were analyzed in the second semi-chapter of the I chapter entitled as “The lexemes belonging to the system of belief to the cult”. The semi-chapter consists of 4 sections. The other god – personage of the ancient Turkic religion called as Tengrianism is “ıduk yer-sub”, it means “müqəddəs yer- su”. The Turks believed the existing of the spirit of the mountains, hills, lakes, waters, trees. The beliefs of the ancient Turks to the cult of the nature were called as “ıduk yer-sub” in the Orkhon inscriptions, as “yir-suv” in Uyghurs. There are the beliefs “yada daşı” and “bengü daşı” related with the “cult of the stone” in the cultural and religious life of the Turks. The meaning of the word “bengü” is “əbədi” (forever), “daimi” (regular). As believing forever of the written inscriptions for their lovers, the Turks have called those inscriptions as “bengü daş”. Sometimes the Turks were the sign “bengü” for the word “tanrı”. The word “bengü” was also used in the Gokturk Inscriptions and it expresses the meaning of “abidə”, “anıt”(xatirə), “əbədi”.12 M.Kashgari has noted the usage of the lexeme “bengü” in the form of “mənqgü” as both infinitive and noun in the Turkic languages and expressing the meanings of “sonsuz”, “əbədilik” in his dictionary: “Toğup takı kalmadı mənqgü ərən”13. A.V.Dibo notes the consisting of the word “bengü” from the morphemes “man+ko”

12 Orkun, H.N. Eski türk yazıtları / H.N.Orkun. – Ankara: – 1986. – s.8 13Kaşğari, M. Divanü Lüğat-it-Türk: [4 cilddə] / tərc.ed. R.Əskər. – Bakı: Ozan, – c.3. – 2006. – s.328

11 using in the Chinese language and carrying the meaning of “əbədi”.14 The other stone which the Turks consider it valuable around “daş kultu” is “çaxmaq daşı” (flint). According to the belief, Bay Ulgen drew down two stones (one of them is white, the other is black) from the sky during the needing to the fire and flamed the dry woods by scrubbing these stones to each other. Azerbaijani Turks also seek the help from the stones having the magic power for remedy, drug, for rainfall, for giving birth. Some expressions related to the stone cult are used in some dialects of the Azerbaijani language: “çiçək daşı”, “öpgə daşı”, “bəzir daşı”, “ballı daş//qaya”, “su daşı”, “ay daşı” (Culfa) 15 (Julfa),“gəlin qayası”, “gəlin daşı”, “dəvə karvanı” (Nax) (Nakh), “bərəkət daşı”, “ocaq daşı” and etc.16 Keeping in front of eyes the beliefs of Oghuz tribes related with the stone, ome researchers (Bartold) claimed being Christian of them. But answer of that thought, Z.V.Togan noted that, the Oghuz tribes showed respect to strange things, during see the stone next to fount worshipfully.17 Naturally, it came from the beliefs of the Oghuz tribes to the “stone cult” (daş kultu). The belief of “satı daşı” is also preserved by protecting in some regions of , yet. The “satı daşı” carries the meaning of “doğulmamış uşaqların satılmış olduğu daş” (the stone of unborn children which has been sold). So that, the parents who don’t have the child dedicated something for the first step of the birth to the near tomb or sepulchres. If they have a baby, they are dedicating for selling their borned baby to the stone around that tomb.18

14 Дыбо, А.В. Хронология тюркских языков и лингвистические контакты ранних тюрков. http://altaica. narod. ru.library/xronol. – s. 769 15 Azərbaycan dilinin dialektoloji lüğəti / – Bakı: Şərq-Qərb, – 2007. – s.75 16 Qədirzadə,T. İslamaqədərki adətlər, inamlar və mərasimlər (Naxçıvan materialları əsasında) / T.Qədirzadə.– Bakı: Nafta-Press, – 2006. – s.74 17 Bax: Tanyu, H. İslamlıktan önce türklerde tek tanrı inancı / H.Tanyu. – Ankara: Ankara Ünivers. Basımevi, – 1980. – s.75 18 Bax: Tanyu, H. İslamlıktan önce türklerde tek tanrı inancı / H.Tanyu. – Ankara: Ankara Ünivers. Basımevi, – 1980. – s.84

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It is the belief welding from the thoughts possessing the spirit showing the respect by the trees and possessing the power increasing the abundance by it. There was “Dünyalar ağacı” (The worlds’ tree) of the ancient Turks, as well the Oghuz tribes which believing it stands in the center of the world, combines the earth and the sky in the Tengrism. Related with this, the saint beliefs called as “Bay Terek”, “Temir Kavak”, “Həyat ağacı” were spread among the Turkic nations ever and it stood with the belief “Evliya ağac” in the same level. Generally, the tree has symbolized “yaradılışın başlanğıcını” (the beginning of the creation) in the . And the “Evliya ağac” is considered the way of reach to God. M.Kashgari has noted in his divan that, the people call it “Tengri” when they see the huge tree. “Not the simple trees, but only the huge, gigantic, alone, branched trees giving the shadow to the large territory carried the cult feature in the Oghuz Turks. It is come across to the cult of tree in the monument of the “Book of Dede Korkut”. The expression “kaba ağac” often using in the meaning of applause as through symbolized the relation of the human with God, the fate, the good fortune of human: kölgelüce kaba ağacın kesilməsün”. 19 The Turkic nations have believed the existing of the good and bad owners of forests. The ancient Turks were used from the words as “yış”, “tayga”, “koru”, “bük” for expressing the meaning of meşə” (forest). The word “yış” is used in the meaning of “forest” in the Orkhon Inscription: Türk kağan Ötükən yış olursar, iltə bun yok (türk xaqanı Ötükən meşəsində otursa, eldə kədər yoxdur) [KT,cənub.3]. It can be seen from the advices giving to the future generations related to “Ötükən yış” in the monument that, “kut”, “bəxt” given by the God to the Turkic nation, khakan is only in the Otuken forest. F.Bayat notes the creation of this lexeme from the root “öt” expressing the meanings “dua” (prayer), “tələb” (demand),

19 Ergin, M. Dede Korkut kitabı. (Metin-sözlük) / M.Ergin. – Ankara: Ankara Ünivers. Basımevi, – 1964. – s.14

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“istək” (desire) and from the suffix “-gan//kən” in the name Ülgən. He emphasizes the creation of the morpheme“-gan//kən” from the root “ka” being the paradigm of relationship in the ancient period and carrying the meaning of “müqəddəslik”, “töz”.20 A.Jafaroghlu has noted the using of the lexemes “ötüg” in the meaning of “rica edən adam” (the requesting person), “ötügçü” in the meaning of “diləkçi”.21 The lexeme “ötük” created from the root “öt” in the meaning of “hekayə” (story), “xaqana çatdırılan dilək” (the desire conveying to khakan); “ərz//ərizə” (application); “ötün//ötkün” in the meaning of “ərz etmək” (declare), “nəql etmək”22 (transport); “ötükçü” in the meaning of “xaqanın yanındakı şəfaətçi” 23 (intercessor next to khakan) were used in “Diwan Lughat al-Turk”. F.Zeynalov notes the appearing of the word “ağac” using in the modern Turkish from the ancient root “ı” (kol, bitki) and from the suffix of intensification –“ğas//ğac.24 According to our opinion, the word “yış” is in the form of ı>(y)ı (the root as “ağac” (tree), “kol” (bush)) + -ş (the suffix of majority). Yış<(y)ı-ş has created in the form of “ağaclar”=meşə (trees=forest). The cult of fire has been kept by protecting from the ancient period to nowadays. Almost, the fire symbolizes the “family” in the Turkic nations. In the Oghuz tribes, mainly in the Turkic and Azerbaijani Turks, the people make bonfire in the last Tuesday of the spring holiday ( holiday) celebrating on March in front of each home. The lexical unit “tonqal” (bonfire) is used most of the Turkic languages with few phonetical differences:

20 Bayat, F. Türk mitolojik sistemi / F.Bayat. – İstanbul: Ötüken Neşriyat, – 2007. – s.46 21 Caferoğlu, A. Eski Uyğur Türkcesi sözlüğü / A.Caferoğlu. – İstanbul: Edebiyat Fakültesi Basımevi, – 1968. – s.155 22 Yenə orada, – s.245 23 Kaşğari, M. Divanü Lüğat-it-Türk: [4 cilddə] / tərc.ed. R.Əskər. – Bakı: Ozan, – c.2. – 2006. – s.166 24 Zeynalov, F.R. Türkologiyanın əsasları / F.R.Zeynalov. – Bakı: Maarif, – 1981. – s.49

14 tonqal/tonkal/tonkar/tonkur and etc. Atalar kultu (The cult of ancestors) consisting from the respect and bow to the spirits of the fathers is also important in the religious system of the ancient Turkic nations. As being after Islam, the Turks have considered their fathers as saint and have remembered them forever with different ceremonies on before. The words as “məzar”, “kəsənə”, “yatır”, “türbə” using in the Oghuz Turks nowadays have only created relating with the cult of ancestors. According to the opinions of many researchers, the cult of ancestors is one of the most ancient and rooted beliefs among the Turkic nations. Almost, it has been the system of the main belief of the North and Central Asian nations, as well the Huns. After accepting the Islamic religion, the Turks have visited to the places created by the people, saints having the respect next to God. Those places were called with different names among the Turkic nations: “təkkə”, “zaviyə”, “hazirə”, “məzar”, “dərgah”, “türbə” and etc. Being the Arabic origin, the word “Məzar” (grave) expresses the meanings of “ziyarət yeri, ziyarət olunan yer” (sanctuary, place of pilgrimage) and “qəbir” (tomb). 25 The word “məzar” is used as “mezar” (in Turkish), “mazar” (kazakh, ozbek, uyghur), “mazặr” (turkmen) in some of the modern Turkic languages and it only expresses the meaning of “qəbir” (grave).26 The third semi-chapter of the first chapter entitled as “The lexical units related with Shamanism” has been dedicated to the explaining of the lexical units connected with the world view of the Oghuz Turks about Shamanism. The first information about the religion of the ancient Turks is encountered in the ancient Chinese sources. The outstanding Turkish researcher Z.Gökalp notes that “Toyonism” is the religion of the ancient Turks, their system is “Shamanism” which based to the magic, and the name of their monks is “Toyon”. “Toyonism” is national, “Shamanism” is

25 Ərəb və fars sözləri lüğəti / – Bakı: EA nəşri, – 1967. – s.70 26 Karşılaştırmalı Türk lehçeleri sözlüğü / – Ankara: Kültür Bakanl., – 1991. – s. 88

15 borrowing word and the religion completes each other with the magic in the ancient Turks.27 According to the Chinese resources, the Xiongnu tribe (Hun Turks) has given the name “Gan” to their magicians. According to M.Eros, the word “Gan” carries the meaning of “kam” and first time this word is encountered in the Uyghur texts belonging to IX century, in the “Codex Comanicus” and the word “kam” is used as one of the religious name: kamlık etermen (kamlıq edirəm).28 According to A.Inan, the Turks and the can’t know the word “shaman”. Because this word appeared in the XVII century.” According to Z.Gokalp’s opinion, “the word “shaman” created from the words “kam, kaman”.29 There are special people treating the people with natural herbs among the Gagauz Turks. Those people are called as “ilaççı//ilaççıykalar”, “okuyucu” in Gagauz language.30 The fourth semi-chapter of the first chapter is entitled as “The lexemes related with the Islamic religion”. The accepting of the Islamic religion by the Turks has been one of the most important events of the Turkish and world history. After accepting Islam, it is possible to see the including many lexical units from the Arabic language representing this religion to the lexicology of the Turkic nations in the language of the written monuments reflecting that period in itself: peyğəmbər// rəsul/ /nəbi, tənri dərgahı, tənri yolu, axirət yolu, tövbə, Cəbrail, imam, əhli din, tamu//cəhənnəm, uçmaq//cənnət//behişt, namaz, Münkər, Nəkir. The lexeme “peyğəmbər” (prophet) having the intensive processing frequency in the lexicology of the Turkic languages, passed from the Persian language has been used in the same phonetic

27 Gökalp, Z. Türk medeniyyeti tarihi / Z.Gökalp. – İstanbul: Ötüken Neşriyat, – 1976. – s.117 28 Eröz, M. Eski türk dini (Gök Tanrı inancı) ve Alevilik Bektaşilik / M.Eröz. – İstanbul: Milli yay. evi, – 1992. – s.10 29 Gökalp, Z. Türk töresi / Z.Gökalp. – İstanbul: – 1976. – s.35 30 Квилинкова, Е.Н. Заговоры, магия и обереги в народной медицине гагаузов / Е.Н.Квилинкова. – Кишинев: Elan İnc, – 2010. – s.27

16 composition in most of the Turkic languages. It has been used in the meanings as “baygənbər” 31 in Abu Hayyan dictionary, as “pəyqambər”, “piqambər” in the Tatar, Bashkir languages in the form of “elçi”, 32 as “piampar//pixampar// pihamper” in in the form of “Tanrı” (God), “qurdların, ayıların və digər vəhşi heyvanların hakimi”33 (the ruler of the wolves, bears and the other wild animals), as “peyamber//peygamber” in Ottoman language in the form of “elçi”, “xəbərçi”34 for its phonetic meaning “piampar//pixampar// pihamper”. The lexeme of “Peyğəmbər” expresses the meaning of “qarğıdalı” in some dialects of the Azerbaijani language (Guba, Lachin), “bazar ertəsi” in some dialects (Goychay) in the same phonetic component. During the research, we are witnessing the usage of the expression “peyğəmbər” both in the complex word and in the word combinations in the dialect and slangs of our language: “Peyğəmbərbuğda// peyğambığda” (Shirvan); “Peyğəmbər armud”- armudun bir növü (one of the sorts of pear) (Guba); “Peyğəmbər qurşağı”- göy qurşağı (rainbow) (Sheki, Zagatala); “Peyğəmbər şamama”- şamamanın bir növü (one of the sorts of muskmelon) (Zagatala); “Peyğəmbəri toy”- çalğısız toy (wedding without music) (Aghjabedi) and etc. One of the religious terms using in the Turkic languages largely is the expression “cənnət”. For expressing this meaning, the lexeme “uçmaq” is used in the ancient . According to our opinion, the semantics carried by the lexical unit was only related with the thought of the ancient Turkic human, directly. So that, the ancient Turks have believed to the leaving of the spirit of died person from the body (in the form of bird or insect) and have

31 Həyyan, Ə. Kitab əl-idrak li-lisan əl-ətrak / Ə.Həyyan. – Bakı: Azərnəşr, – 1992. – s.28 32 Бакула, В.Б. Лексика духовной культуры кольских саамов: / автореферат диссертации ... кандидата филологических наук / – Ижевск, 2013. – s.41 33 Paasonen, H. Çuvaş sözlüğü / H.Paasonen. – İstanbul: İbrahim Horoz Basımevi, – 1950. – s.107 34 Kanar, M. Osmanlı Türkçesi Sözlüğü / M.Kanar. – Turuz, – 2014. – s.366

17 called the place which the spirit is gone as “üçmak”. The second chapter of the dissertation is entitled as “The lexical-semantic features of the lexical units related with the transition stages of the human life in the Turkic languages including to Oghuz group”. The chapter has been arranged from four semi-chapters. The first semi-chapter dealt with the customs and traditions of the wedding and from the naming of them in the Turkic nations. For Oghuz Turks, the new marriage and being durable of the marriage starts from the existing healthy of the foundation of that family. The expressions as evlənmək, toy, dügün//düyün, adaxlı, yavuqlu, gəlin, bəy and etc. being from the most ancient lexical units in the lexicology of the wedding are encountered in all of the Turkic nations, as well in the ancient Oghuz monument “The Book of Dede Korkut”, in the work of M.Kashgari named as “Diwan Lughat al- Turk” embracing the ancient lexicology of different Turkic groups within the same meaning, but with few phonetic changes. There are different lexical units related with wedding, the celebration of marriage and its stages in the lexicology of Oghuz Turks: “kasamyat etmək”(beşikkərtmə),“kız oqurlu”(qızın razılığı olmadan qaçırma)(abduction with displeasure of the girl),“kafı açu”(elçi yolu ilə evlənmə) 35 (marriage with match-making), “adağlamak//adağ etmək” (uşaqların kiçik yaşlarından bir-birinə ad edilməsi)36 (to engaged for the children to each other from the junior age – in the ; “qız qaçırma”, “qənimət” və “nikah”, “beşik kertmə”, “söz alma, söz vermə”, “berder evlilik”, “taygəldi evlilik”, “baldızla evlilik”, “qayınla evlilik”, “qardaş uşaqlarının evliliyi”,“bir neçə qardaşların bir neçə bacıyla evlilikləri”,“oturakalma evliliyi”- in the Turkish; “üzükaparma”, “deyikləmə”, “nişanlama”, “adaxlama”, “adağetmə// adağeləmə”, “adeləmə// adolma”, “adax günü”, “addandırmax”, “addamağ”,

35 Эреджепова, З.Э. Туркменские свадебные обряды. http://bridgec, s.6 36 Türkmеn dilinin sözlüğü / – Aşğabat: – 1962. – s. 14

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“nişan”, “diləmağ// diləmax”, “quyruxlamax”, “nükürdə”(“tutalğa”), “bəlgə” and etc - in the dialects of the Azerbaijani language; “Horu// foru”, “Sidanka//pridanka”, “annaşma”, “yavklu etmək”,, “yavklu olmak”, “küçük nişan”, “goda” and etc.- in the Gagauz language. The second semi-chapter of the second chapter is entitled as “The lexical units related with the birth in the Turkic languages including to Oghuz group”. Most of the common lexical units related with the birth in the Turkic languages including to Oghuz group almost arranges the sameness from the phonetic feature in the Azerbaijani, Turkmen and Turkic languages. There are many lexical units expressing the meaning “hamilə” in the lexicology of the , including the other Turkic languages. For example, the word “ağır” (heavy) reflecting the meaning “yavaş, asta hərəkət edən” (slow, moving slowly) itself and its derivatives: Turkish. “ağır (heavy) //ağır ayak (heavy foot)”, Turkmen. “ayağı ağır (bad)”, Azerbaijani. “ağır”(heavy), “ağırayağ” (heavy foot), nog. “avır ayaklı” (heavy foot), Bashgir “aurlı//auır ayaklı” (heavy foot), Kazakh “ayağı avır” (heavy foot) and etc. In the “LTS” the usage of the expression “avırlı” in the meaning of “hamilə” and the creation of this word from the root “ağır” is reported in the . Being the derivatives of words “a:ğ”–“a:ğ” (“ağrımaq”-“ağrı”) of the word “ağır” which creating the lexical homonymy of the verb-noun using largely in the Turkic languages is noted.37 This expression is used in the same phonetic component and in the same meaning largely in the Anatolian Turkish. Though the word “boğaz” as the meaning of “hamilə” is only used in the meaning of “hamilə heyvan” in the modern Oghuz Turks, we are witnessed the usage of it belonging to the people-women in the written monuments. G.Klouson has noted the creation of the expression “boğaz//boğuz” from the verb “boğ”

37 Древнетюркский словарь: / ред. В.М.Наделяев и др.– Ленинград: Наука, – 1969. – s.85

19 and from the ending “z” expressing dual meaning, and expressing the meaning of “hamilə” when used with the word “töl” together.38 In “EDAL”, the expressing of the meanings of word “boğaz//boyaz//bogar” has been shown as “gəbə heyvan”, “qeyri- qanuni uşaq daşımaq”, “vaxtından əvvəl doğmaq” with few phonetic differences in most of the Turkic languages.39 In “EDAL”, the word “gəbə” has been touched as the item “gep”. It is noted that, the word “gep” has been used in the meanings “qabarmaq”, “göbəyin şişməsi”; “hamilə olmaq”, “hamilə”; “kibirli olmaq”, “şişirilmiş”(qarın üçün); “havalı”, “havalı gəzmək” in Proto Turk. By dedicating from the expression “gebeş”, not from the word “gəbə”, H.Eren emphasizes the consisting of this word from the root“gebe” and the reduction suffix “-ş”, and expressing the meanings as “qarnı şiş olan”, “şişman”.40 The maturity situation of the woman has been called with different names in Gagauz Turks. From these, we can show an example these words as “yüklü”, “iki canlı”, “dolu”, “öyle” and the word passing from Russian language “beremennaya” for the names using in the largest form. Due to change the form of the body in the period of maturity, the women preparing to give birth are called as “şişmiş”, “ön eteği kısalmış” in some dialects of Gagauz language.41 The third semi-chapter is entitled as “The ethnolinguistic analysis of the lexemes related with the death in the Turkic languages including Oghuz group”. Considering the similarity and differences of the ethnographic lexical units, including to phraseological expressions (“tələf oldu”, “dünyasını dəyişdi”, “candan oldu”, “canını tapşırdı”, “keçindi”, “rəhmətə getdi”, “haqq dünyasına qovuşdu, “hakka yürümək”, “gerçeklere

38 Clauson, S.G. An Etymological Dictionary of Pre-Thirteenth-Century Turkish / S.G.Clauson. – Oxford: Clarendon Press, – 1972. – s. 322 39 Starostin, S. A. An Etymological Dictionary of Altaic Languages / S.A.Starostin, A.V.Dybo, O.A.Mudrak. Leiden; Boston: Brill: – 2003. – s.366 40 Eren, H. Türk dilinin etimolojik sözlüğü / H.Eren. – Ankara: Bizim Büro Basımevi, – 1999. – s.150 41 İusiumbeli, İ. Qaqauz yerinde kadın: / Doktora tezi / – Ankara, 2008. – s.26

20 kavuşmak”, “kalıp değiştirmek”, “sır olmak”, “emaneti teslim etmek”, “Cemale ve Didare kavuşmak”) related with the death and mourning ceremonies noted in the language of Ohguz Turks, have been attracted to the large analysis in this semi-chapter. The fourth semi-chapter of the II chapter is entitled as “The lexemes related with the holiday celebration in the Turkic languages including to Oghuz group”. First time, the expression “bayram” (holiday) is encountered in the work of M.Kashgari named as “Diwan Lughat al-Turk” in the form of “bədhrəm” in XI century. M.Kashgari shows the expressing of this word as the meaning of “bayram, xalq şənliyi”. “The place is called as “bədhrəm yer” duing decorating there with the light and flowers” that, it means “könül açan yer” (a place of pleasure). The Oghuz Turks call the day of the holiday as “bəyrəm”. It is the day of happiness and amusement. The Oghuz Turks have changed the letter “dh” to the letter “y”. G.Klouson shows the expressing of the word “badram” as the meaning of “şadlıq//şənlik”,”ziyafət” (joy//gladness, feast) and he notes the existing of relation with the Iranian origin word “badram” –“heyrətamiz yer” (wonderful place).42 From the ancient period, one of the bloodless victims given by Turks is “saçı”. Though this word incurred to phonetic changes in the form of “açı-saçu-saçılğa”, it has kept its own meaning by protecting to nowadays. “Saçı” is the boon considered the most valuable and happy thing earned by labour of each tribe of the ancient Turks. The ancient Turks were used from the wine more as “saçı”. So that, the people whose relative were died drank the wine around died person’s grave after burying the dead body, and then splashed the half of the wine around of the grave that, the owners of the place didn’t be angry. The ancient Uyghur Turks called the tradition of “tanrıların

42 Clauson, S.G. An Etymological Dictionary of Pre-Thirteenth-Century Turkish / S.G.Clauson. – Oxford: Clarendon Press, – 1972. – s. 308

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şərəfinə yerə şərab tökmə” (pour the wine to the land in the honor of Gods) as “tökük”.43 “Saçı” has been used in the meanings of “saç” as the form (“Ol manga yarmaq saçturdu”- O, mənim üzərimə pul saçtı) (He scattered money over me) in the work of M.Kashgari named as “Diwan Lughat al-Turk”, and in the meanings of “saç”- “saçmaq”, “dağıtmaq” (scatter) in the work of Y.Balasaguni named as “Kutadgu Bilig”. G.Ramstedt notes the creation of the lexeme “saçu” using in the ancient Turkish language from the morpheme “saç” (dağıtmaq) and the existing from one root with the expressions “saçu//çaçu” using in the Mongol language. In our opinion, the lexeme “saçu” has created from the verb “saç”(maq) and only expresses the meanings as “dağıtmaq”, “paylamaq”. As we noted before, “saçı” can be different products: rice, wheat, fruit and etc. “Saçı” tradition is related with the wedding celebration more in the Azerbaijani Turks. When the bride leaves for the father’s house, the relatives throw away the rice, wheat or sweets to the head of the bride and bridegroom. In the modern Turkish language, when we hear the good new about someone, the expression “darısı başımıza” is used that, it is only one of the odds of tradition “saçı” existing in the modern period and it is more primitive expression of the tradition accomplishing in the Azerbaijani language. One of the common spring holidays of the Turkic nations is Novruz holiday. In different Turkic tribes, the holiday Novruz expressing the awaking of the nature again, the starting of farming activities has been also called as “Bozqurd, Çağan, Ergenekon, Nevruz, Sultan Nevruz, Mart Doqquzu” (Bozgurd, Chagan, Ergenekon, Newruz, Sultan Newruz, March Dogguzu) and etc. Novruz holiday is called as “Gündönümü” or “yılbaşı” among the nation in Turkey. The literal meaning of the “Novruz” is meant

43 Caferoğlu, A. Eski Uyğur Türkcesi sözlüğü / A.Caferoğlu. – İstanbul: Edebiyat Fakültesi Basımevi, – 1968. – s.249

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“yeni gün” (new day) (nou-yeni, ruz-gün) in Persian language. First time, among the ancient Turkic written monuments, the word “Novruz” is encountered in divan written by M.Kashgari in the form of “en-neyruz” in XI century. In “DLT”, the special item hasn’t been given for this word, the expression is given in the item “pars” (qalan). M.Kashgari notified the expression of two meanings of the word “pars” – “yırtıcı heyvan” (wild animal) and “türklərin on iki ilindən biri” (one of twelve years of Turks) among the Turks, he gave the explaning of the word “novruz” only in two meanings. The opposition of the word “yeni kün” has been also given as “nevruz” in the Turkic section of “Ibn Muhanna dictionary” considering the XIII-XIV century monument.44 It is possible to see the usage of the word “novruz” in the meaning of “bahar bayramı” (spring holiday) more in the language of the Azerbaijani written monuments belonging to XIV-XV century. The four basic Charshanbas participating related for Novruz holiday were called with different names among the Azerbaijani Turks: 1) “Əzəl çərşənbə”, “Müjdəçi çərşənbə”, “Muştuluqçu çərşənbə”, “Toz çərşənbə”, “Yel çərşənbə”; 2) “Kül çərşənbə”, “Külə çərşənbə”, “Su çərşənbəsi”, “Sular Novruzu”; 3) “Gül çərşənbə”, “Torpaq çərşənbə”, “Yer çərşənbə”, “Ölü çərşənbəsi”, “Ata-baba günü çərşənbəsi”; 4) “İlaxır çərşənbə”45. Certain changes happen in nature on each charshanbas of the four weeks in the holiday month. These changes are called “cəlimə//cəmlə” in the Nakhchivan dialect of the Azerbaijani language.46 Being the changed form of the Arabic origin word “cəmrə” (köz, isti, yanmış kömür parçası) from phonetic feature, the word “cəlimə//cəlmə” expresses the meaning of “isti, ilıq nəfəs” (hot, warm breath). The Southeastern celebrate two types of Novruz: the “Çava

44 İbn Mühənna, Seyid Əhməd Cəmaləddin. Hilyətül-insan və həlbətül-lisan / S.Ə.C. ibn Mühənna. – Bakı: Kitab aləmi, – 2008. – s.89 45 Novruz bayramı ensiklopediyası / tərt.ed. B.Abdulla, T.Babayev. – Bakı: Şərq- Qərb, – 2008. – s.16 46 Qədirzadə, T. İslamaqədərki adətlər, inamlar və mərasimlər (Naxçıvan materialları əsasında) / T.Qədirzadə. – Bakı: Nafta-Press, – 2006. – s.16

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Novruz” (Chava Novruz) related to cattle-breeding, the “Yupek Novruz” related to farming. The Oghuz Turks perform certain ceremonies, rites, show different plays and play games on Novruz holiday, specially, at Ilakhir Charshanba: “Danatma” (dan+atmaq, yəni gözləmək, əsasən, cavanlar iştirak edir) (dan+throw, so that, to wait, mainly, the youngs participate), “qurşaqsallama// şalsallama” or “papaqatma” (spoon- banging), “çilə” (chelleh), “günəşi çağırmaq” (calling the sun), “Hodu” (Hoduh), “Ata-baba günü” (Day of Father-Grandfather), “Xıdırha Xıdır” (Khidirha Khidir) (related with the cult of ancestry, it is celebrated in Nakhchivan), “üzüksalma”; “tonqalçatma”, “təkəçi”, “yumurtaboyama” ceremonies; “Xanbəzəmə” play (It is used with different nmes in different sections of Azerbaijan: “Xan- xan”, “Xan oyunu”, “Xan yaratdı”, “Şahbəzəmə”, “Şah-şahı” and etc.); “ağacqorxutma”, “çömçəxatun” rite, “muncuqatdı” (turkmen), “kəndirbaz”, “keçə papaq”; “bajabaja” Azerbaijani dialect.), “təkləmə”, “çömçəbaşı bəzəmə”, “atlı karınca”, “bakla” (Kirkuk Turkmen); “çovkan”, “kurt gezdirme” play and etc. The Azerbaijani Turks decorate the table with different meals, sweets for being abundant, well-fed of the year in the day of Ilakhir Charshanba and call this table with the names as “Löyün// ləvin// yeddilöyün// yeddiləvin// yeddisin”.47 The meaning of the word “yeddilöyün” is called as “yeddi növ” (seven types). And the Turkmens cook the ritual meal called as “novruz köje” 48 and the candy called as “semene”49 in that day. The special holiday names were also noted in the Gagauz language. In the beginning of the religious terms passing from the Bulgarian language to Gagauz language, the lexical unit “Ay” is used more. This word passed to Gagauz language from the Urum (Greek)

47 Azərbaycan etnoqrafiyası: [3 cilddə] /baş red. T.Bünyadov. – Bakı: Şərq-Qərb, – c.3. – 2007. – s.31 48 Zeynalov, F.R. Türkologiyanın əsasları / F.R.Zeynalov. – Bakı: Maarif, – 1981. – s.174 49 Xıdırov, M.N. Türkmen dilinin tarıxından materiallar / M.N. Xıdırov. – Aşqabad: Türkmenistan Dövlet Okuv-Pedaqoqik neşiryatı, – 1962. – s.188

24 language and it expresses the meanings as “əziz”, “mələk”, “müqəddəs”. 50 As being in all Turkic languages, the holidays are related with the seasons in Gagauz Turks. The Gagauz Turks celebrate some ceremonies related with winter. For example, in the holiday of “Ay Varvara” // “Sveti Varvara”,51 nothing is done with needle, the clothes aren’t washed. The Gagauz Turks believe that, “Varvara” protects the children, cure certain ills; in the day of “Ay Nikola”//“Sveti Nikulay”, the people celebrate the holiday by collecting in the home of the people whose names are Nikolay.52 In this day, the fish meals are only cooked: “balık paçası”, “balık bulgurlan” and etc. These meals are considered as sacrifice to “Ay Nikola”. The third chapter of the dissertation work is entitled as “The ways of creation of the lexicology of spiritual culture in the Turkic languages including to Oghuz group”. The first semi-chapter is entitled as “Lexical-grammatical word-building”. During the research, we grouped the terms according to the ways of creation: 1) lexical-semantic; 2) morphological; 3) syntactic headings. The terms created by the lexical-semantic ways: Related with wedding: “hana//hənə”, “hanqa”(the match- making considered official), “mehriyə” (bride price), “şəltə”, “bəlyə”, “sirə” (wedding money) and etc. (Azərb. dialect), “xəlfə”, “xələt”, “oku”, “seymen”, “damak”; “pey” (gift), “satu”, “yelü”, “dutu” (Turkish language); “dever” (groomsman), “emiş”, “goda”, “çotra”, “kolada”, “zestre” (money given to groom bride by the bride), “left” (the gold given by the father of groom bride to the father of bride), “duak”, “val” (bride’s veil), “adaş”, “sadık” (groomsman) and etc. (Turkmen). The expressions related with childbirth: “naşa” (godmother),

50 Gagauz türkçesinin sözlüğü / – Ankara: – 1991. – s.24 51 Perçemli, V. Qaqauz türklerinde doğum, evlenme ve ölüm adetleri: / dokntora tezi/ – İzmir, 2011. – s.23 52 Yenə orada, – s.23

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“hadım”, “kısır”, “beremennıy” and etc. (gagauz.), “nefse” (the mother being born the baby), “hudi”, “hamla”, “boğaz”, “maşğala” (child) (turkmen), “xaşal” (Azerb.), “göde” “hamilə”, “şehit” (the died mother during being born) and etc. (Turkish language) and etc. The word-building by the morphological method is more productive than the other methods in the Turkic languages including to Oghuz group. From the suffixes -çı4, -lıq4, -sız4, -çı4+lıq4, - kar+lıq4 making noun from the names; the suffixes -ma2 , -ka have been used more intensively in the creation of the derivative words by this method. The suffix -çı4: “araçı”, “dilekçi”, “kodosçu”, “körüççü”, “piperçi”(game), “kayınçu” (brother-in-law) “çağırışçı” and etc. The suffix -lıq//-lık4//-duk//-dıx//-nik: “kəbinlik”, “bacılıq”, “barmaxçalıx”, “qardaşdıx”, “lələlix” and etc. The word-building by the syntactic method is also more productive in the Turkic languages including to Oghuz group. According to their writing form, the compound words are divided into two parts: adjoining and with hyphen. 1. The units creating from the combination of different meaning two simple word:“şeşəbaş” (şabaş), “xoşgəvər” (boxça), “təknətabağ”, “üzduvax”, “şirinçay” “şirnibəlgə”,“nobatçay” and etc. (Azerb.dialect), “gelneje//ece” (yengə) (turkmen); “karabaş//karavaş”, “içgüvey”, “hacıana” (Turk); “ocahkor” (sonsuz) (Turkmen). 2. The compound words written by hyphen: “toy-düğün”, “toy-bayram”, “toy-büsat”, “şal-üzük”, “üzük-fitə”(nişan), “xan- vəzir”, “bəy-vəzir”, “Fincan-fincan” (toyda oynanılan oyun), “Xan- xan”, “Şah-sahı” (bayramla bağlı) , “Naz-nazı” and etc. The second semi-chapter of the III chapter has dedicated to the lexicology of the spiritual culture being the adjectival and non-adjectival word combination type. During the research, the lexicology of the word combination typed spiritual culture was observed in the lexicology of the Turkic languages including to Oghuz group. It is possible to group the lexicology of the word combination typed spiritual culture of the 26 languages including to Oghuz group such as: non-adjectival nominal combinations; adjectival nominal combinations (I, II, III typed); verbal combinations (infinitive and participle component); stable word combinations (phraseological combinations); word-sentence modelled combinations. I typed adjectival word combination:“yol iz” (heading),“Xına toy”, “kiçik elşilik”, “peyğəmbəri toy”, “südəfi toy” (wedding without music) (Azerb.), “büyük dünürçülük”, “tüy mal”, “kara mal”, “he demelik”, “etsiz bayrak” (Turk), “düz horu”, “tuz ekmek”, “kırmızı rakı”, “ikinci aftaluk”, “çatal don”(bridal gown) (gagauz.), “tünür qadın”, “qadın quda”, “tünür böşük” (turkm). II typed adjectival word combination: “toy danışması”; “yol pulu”, “qız başı” (Azerb.), “gayret kemeri”, “toy aydımları”, “süycülük suvı”, “yüz görümlüğü” (turkm.), “horoz kakması”, “gelin göçü”, “güvey sahrası” (Turk), “söz kolacı”, “buba hakkı”, “ana topu” (gagauz) and etc. III typed adjectival word combination: “kızın çeşnisi” (Turk), “gəlinin cülusu”, “bəyin toy hamamı”, “gəlinin çırağı”, “yeddilövün xonçası” (Azerb), “panayanın pitası” (gagauz). The non-adjectival nominal combinations are encountered in the lexicology of Oghuz Turks in very few form: “kınaya haber”, “kız evli” (Turk), “gözleri pamuklu” (turkm.), “əvəzə bərdəl”, “telpeği ağan” (Azerb). In the form of molded composition: “baş bozma günü”, “gelin çıkartma günü”, “gelin göçürme günü”, “gelin savması günü”, “çotra nişan töreni”, “büyüğün kısmetini çalmak”, “altı ayı doldurma”. The third semi-chapter is entitled as “The lexicology of the verbal combination typed=word-sentence modelled spiritual culture”. During to research the Turkic languages including to Oghuz group, we were opposited some of the words including to the lexicology of that languages that, though they are the word according to the content, they are reminded the sentence to us according to form. And we grouped those words as the lexical units being in the form of combination or word-sentence model: 27

Personal names: Tanrıverdi, Xudaverdi, Allahverdi, Qaryağdı, Gülyetər (Tanriverdi, Khudaverdi, Allahverdi, Garyaghdi, Gulyeter). The names of the game: qaçdı-tutdu, topaldıqaç, itqusdu, göydənəvar, toqqadöydü. The sentence-words related with the wedding traditions: paltarkəsdi, ayaqaçdı. The lexicology of the spiritual culture using in the form of large sentence: “yaylıq qaçırdı”, “ölünün aşı verildi”, “yurdunu yeniledi”, “emanetini verdi”, “canı çıxdı”, “Axirətinə qovuşdu”, “xan yaratdı” , “Xan tikdi”. The word-sentence model which its predicate has been used in present/past perfect tense form: “evdə kalmış//demene kalmış”, “günü geçmiş”, “ön etegi kısalmış”, “gözüne çöp düşmüş”, “gözü yumulmuş”, “əmanətini tapşırmış”. The word-sentence model which its predicate has been expressed with the present tense for: “hamur üretiyor”, “yavru çalkıyor”, “aş çalıyor”, “takdir bilir”. The word-sentences which their predicates have been expressed with the predications: “yolçusu var”, “çalığı var”, “cocuğu var”. The sentence model which its predicate has been used in the imperative form: “kasamyat et” (beşikkərtmə), “toy tut”, “toy toyla” (toy et), “garşı guda bol”. The fourth semi-chapter is entitled as “The lexicology of the spiritual-culture being in the form of the stable word combination”. The phraseological combinations being the I typed adjectival word combination form: tahtalı köy”, “axır nəfəs” “kan yaş” (ölü üçün ağlamaq), “kara yer”. The phraseological combinations being II typed adjectival word combination: “həyat yoldaşı”, “gelin alıcı”, “cahennem bazarı” (o biri dünya), “ağız acısı”, “Allah evi”, “ölüm itim dünyası”. The phraseological combinations being III typed adjectival word combination: “Allahın bacısı oğlu”, “Allahın verən günü”. 28

The phraseological combinations being the infinitive composition: “ayağını bağlamak”, “ayağını danmak”, “başını boğmak”, “ile menzeş etmek”, “maşğala kurmak”, “birine melametini atmak”, “ev-eşik sahibi olmaq”. It is possible to encounter to different forms of the two componential simple phraseological combinations in the Turkic languages: a) the phraseological combinations consisting of accusative case, noun+infinitive composition: “amanadını tapşırmak”, “yer düynemek” and etc. b) the phraseological combinations forming on the basis of the ablative cased noun+verb: “dünyadan ötmek”, “itden çıkarmak” and etc. c) the phraseological combinations forming on the basis of the dative cased noun+verb: “yere dulanmak”(ölmək), “ağa bükmək” (kəfənləmək), “dünyaya gözlerini kapamak”. d) the phraseological combinations forming on the basis of the nominative cased noun+verb: “canı çıkmak”, “taleyi tərs gəlmək” (bədbəxt olmaq), “ağzı soyumaq”, “ağzı pambıqlanmaq”(ölmək). The four componential stable combinations related with the spiritual culture have been used in the lexicology of the Turkic languages in a few form. For example: “can alıb can vermək”. The componential structure of this combination is as the type of the accusative cased noun+verb+accusative cased noun+verb. Certain part of the lexicology of the spiritual culture reflecting the life manner, thought, in a word, the ethnography of the Turkic languages itself arranges applause and curses. Curses: “nişana qalmayasan”, “oğul nişanı görməyəsən” , “qızın gəlinlik gərdəyi görməsin”, “gəlinlik gərdəyinə girməyəsən”, “gəlinin gərdəkdə qalsın”. Applauses:“nişanı bəxtli olsun”, “ağ günlərə qovuşsunlar”, “Allah xeyirə calasın”, “Allah başacan versin”, “ayağın yüngül olsun”, “qəşəng günə çıxasan”.

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By summarizing the provisions of the dissertation, the following conclusion can be drawn: 1. The lexicology of the spiritual culture arranging the important part of the lexicology of the Turkic languages including to Oghuz group is valuable as the linguistic material emerging the special language elements of those languages protecting from the ancient period to nowadays. 2. It is defined in the research that, the lexicology of the spiritual culture of the Turkic languages including to Oghuz group is differed according to the national affiliation. The Turkic origin lexemes take the main place in the terms related with the wedding, mourning (using in the Gagauz language in a few form) in the Turkic languages including to Oghuz group. Most of the lexical units related with the holiday, religion and belief are arranged by the units passed from the Arabic and Persian, and they passed to Gagauz language from the Slavic, Greek and Bulgarian languages. 3. We can conclude to such result during the analysis of the lexemes of spiritual culture that, the religious terms including to the lexicology of the Turks accepting the different religious and believes from the ancient periods to nowadays have been archaic losing its usage activity in a long period (uçmaq-cənnət, damu-cəhənnəm, yalawaç, sawçı-peyğəmbər, yek-şeytan and etc.), or they have got out from the language almost by substituting with new words, or they have earned the right for existing in certain dialects. 4. The research of lexicology of the spiritual culture related with the tradition and customs, rituals and ceremonies in the diachronic and synchronic aspect, in the ethnolinguistic direction on the basis of the written monuments gives the opportunity to define the origin of those units, ethnoculturological features, the areal of spreading. 5. From the lexicology of the spiritual culture has been used largely both in the nominative meaning, and in the oral and written literature as the units assuming the stylistic feature. 6. The lexemes of the spiritual culture of Oghuz Turks attract the attention as the most national layer of the lexicology of those 30 languages. 7. According to the lexicology of the spiritual culture is related with the life manner, the religious thought, world outlook of the nation directly, its creation, formation has only been the internal opportunities of the language. The morphological style is more productive in the enriching of the lexicology of spiritual culture of the Turkic languages including to Oghuz group. The usage from the Turkic origin suffixes more attracts the attention in the word building with morphological style. 8. In the creation of the lexicology of spiritual culture, the syntactic style has also been used largely in the Turkic languages including to Oghuz group. The usage from the combination of different meaningful words, as well from the compound words using in the form of II typed adjectival word combination has been noted in those Turkic languages. 9. The language facts getting in the period of the research realizing on the basis of the ancient and modern written monuments belonging to Turkic languages including to Oghuz group show that, the terms of the new spiritual culture have been created in the result of the meaning differentiation, integration, abstraction of these languages. The word building by the lexical-semantic method has been cause to the creation of polysemy and homonymy in these languages that, it is the method for the enriching of the language. 10. The research of the lexicology of spiritual culture of the Turkic languages including to Oghuz group from the etymological, ethnolinguistic feature plays an important role in the research of the exact and true facts about the history, language, the life manner, and world outlook – ethnography of these languages, in the defining of the common and different features among these languages.

The main content of the research work has been reflected in the following printed thesis and articles: 1. Türkmən dilində qohumluq terminləri (digər türk dilləri ilə müqayisədə) // – Bakı: Humanitar elmlərin öyrənilməsinin aktual problemləri, – 2009. № 6. – s.25-32 2. Türk xalqlarında “kalın// kalım” qavramı // – Bakı: 31

Humanitar elmlərin öyrənilməsinin aktual problemləri, – 2014. №4, – s.32-37 3. Oğuz türklərində “yuğ/ yoğ” və “ağı” sözlərinin etnokulturoloji təhlili // “Azərbaycanşünaslığın aktual problemləri”. Ümummilli lider Heydər Əliyevin anadan olmasının 91-ci ildönümünə həsr olunmuş V Beynəlxalq elmi konfransın materialları, – Bakı: – 05 – 07 may, – 2014, – s. 454-457 4. Türk xalqlarında evlilik adət-ənənələri: şəkillər, üsullar və adlandırmalar // – Bakı: Dil və ədəbiyyat (ADU), – 2015. №3, – s.91-99 5. Türkmən dilində etnokulturoloji leksik vahidlər (toy mərasimi ilə bağlı) // – Bakı: Dil və ədəbiyyat (BDU), – 2015. № 4 (96), – s.77-81 6. Oğuz qrupu türk dillərində mənəvi-mədəniyyət leksikasının tədqiqat tarixi // – Bakı: Humanitar elmlərin öyrənilməsinin aktual problemləri, – 2016. № 2, – s.74-79 7. Türk və fars mənşəli dini leksik vahidlərin semantik xüsusiyyətləri. Azərbaycan filologiyası: inkişafın yeni mərhələsi.// Respublika elmi konfransının materialları. – Bakı:– 2016, – s. 180-182 8. Лексические единицы толкования Бога –Творца в тюркских языках // – Vyana: European Journal of literature and linguistics, – 2016. №3, – с.8-13 9. Türkdilli abidələrdə “yaş” sözünün leksik-semantik xüsusiyyətləri // – Bakı: Tağıyev oxuları. Elmi məqalələr məcmuəsi, – 2016. №1, – s. 131-136 10. Oğuz qrupu türk dillərində işlənən bəzi qohumluq terminlərinin etimoloji tədqiqi // – Bakı: Tədqiqlər, – 2016. №3, – s. 83-91 11. Фразеологические сочетания, связанные с духовно- культурной лексикой тюркских языков // “Advances in Science and Technology”. Материалы XXV международной научно- практической конференции, – Москва: – 15 декабря –2019, – с.59-62

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The defense will be held on 13 april in 2021 at 1200 at the meeting of the Dissertation council – ED 1.06 of Supreme Attestation Commission under the President of the Republic of Azerbaijan operating at Azerbaijan National Academy of Sciences, the Institute of Linguistics named after Nasimi.

Address: Baku, AZ 1143, The avenue H.Javid 115, V floor, ANAS, The Institute of Linguistics named after Nasimi.

Dissertation is accessible at the Library of Azerbaijan National Academy of Sciences, The Institute of Linguistics named after Nasimi.

Electronic versions of dissertation and its abstract are available on the official website of the Institute of Linguistics named after Nasimi, Azerbaijan National Academy of Sciences.

Abstract was sent to the required addresses on 11 march in 2021

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Signed for print: 10.03.2021 Paper format: 60x84 16\1 Volume: 46, 191 Number of hard copies: 20

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