Archetype words from Archetypes in Literatures and Cultures book, Peter Lang, 2012

From Archetypal Situation to Archetypised Words orWords as a Unit of Semantic Reinterpretations

Rahilya Geybullayeva (Azerbaijan)

The word “archetype” as a carrier of the meanings “primary” and “module-type”Etymologically the word “archetype” in Greek meansinitial, primary sample; the first part of the wordarche means primary model; a type, a pattern supposingreiteration.1 Classification cannot be made withoutrepetition, so type implies the recycling of apattern. Any recycling, even an imitative recyclingcannot present an identical copy of the primordialtype or any previous type, namely the archetype.Time, space, and the individuality of the author areinevitably imprinted on the new version, thuscreating variation. Thus archetype presumes both anarchaic type (an invariant) and the modification ofthe type.

Regarding the term primary, it means the first not onlyin time, but in rank as well. The second meaning isreflected in such words as archangel (a principalangel)2 archbishop, archiereus (the highest rank inthe Eastern Orthodox and Catholic Churches), archon(the chief magistrate in Ancient Greek city-states).

“The term “archetype” occurs as early as PhiloJudaeus, with reference to the Imago Dei (God-image) inman. It can also be found in Irenaeus,3 who says: “Thecreator of the world did not fashion these thingsdirectly from himself, but copied them fromarchetypes outside himself.” In the Corpus Hermeticum,God is called …archetypical light (Harrison, Charles2003: 379). In some of Plato's dialogues, Socratesdescribes the material world only as an image or copyof the real world. The forms are types of realthings. Therefore, a type is the core recurring andrepeating in different forms.

From Archetypal Situation to Archetypised Words 2

Types of archetypesArchetypes can be sub-divided into several types orgroups:• archetypal sujets (plots) from ancient times (in

religious books, such as in Bible, Koran andthrough them in classic and contemporaryliterature; Leila&Majnun)

• archetypal situations (three tests for marriage,keeping a promise, etc.)

• archetypal melodies (Mozart’s Alla Turca March andBeethoven’s Marcia Alla Turca based on Yanussary March;Bayati-Shiraz, Bach’s Toccata D Minor); dancing (Caucasiantype, Central Asian strukture, plastic motions of armsand hands in Indian dancing in modern Indiandancing and Arabic belly dance, their recycling-improvisations, imitating the plastic gestures, ofancient temple dance rituals.4

• archetypal symbols (mirror, apple, treasure,underground, invisibility, monster, fire, water,magic wand, etc.)

• archetypal images (Biblical, mythological,realistic; Virgin Mary,Faustus/Iblis/Devil/Mephistofeles, beloved/ashig/Majnun, King Arthur/ knight, holy fool/manof motley, geisha/vestalis)

• archetypal genre (imitation –mimesis (in Westernculture)-nezire (in classic Islamic literature); mirrorfor princes-hagiography-didactic; metqel (devoted toKerbela martyrs in VII century, from Arabic qetl –execution;5 Panchatantra (Indian five tantra,principles) or Khamsa (five framed in Islamicliterature), divan;6 mugham or makam,7 sonatina,rhapsody in music; manga (Japanese drawing stylefor comics-cartoons))

• archetypal words (shabbat-subbota-sabbatical; sacralwords, distributed in different languages through adominant people or a carrier of a dominat religion)

• archetype as textual method (travel, ascension tothe heaven, three tests for the hero before


marriage, slumber, retrospection; five principlesor tantras in Indian Panchatantra, five-framecomposition in Islamic carpet and narrative)

• archetypal ritual (Friday, Saturday or Sunday inmonotheistic religions for revival and recreationand free day in modern life; Thursday to expresscondolences in Azerbaijani Muslim tradition,accompanied with offering meal and in similarfunctional Thursday in Christianity, related withJesus; sacrifice both in paganism and monotheism,zikr-prayer-sacralized remembrance days)

Some methods of formation of archetypes are:• canonization (the Bible’s standards for approving

texts, images)• representation of historical fact or belief in

fiction or art• adaptation (depiction of depicted texts, units in

different texts and art genres ) translation (into different languages)• plagiarism (in the light of the above, as the

borders between copying and new interpretation arefluid)

• hypertext (borrowing the known archetype and makinga new interpretation)

• fan-fiction (continuation of a known text, orcharacter, by fans in their reinventive creation)

Archetypes can be conditionally divided into thefollowing several categories:

• collective unconscious (K. Jung) – prototypes,something inherent to the psyche of a person,rather than acquired through experience, thusforming a particular behavior mode

• conscious application, adaptation of a knownexample or pattern

• even copying, such as the modern movement’s ofappropriation existing in the visual arts.


Traditionally, the field of research of archetypesincludes notions of symbols, motifs, plots, andsituations. Another type of research comprisesarchetypes in the different art forms. Thus we cantalk about different forms of archetypes, whichembrace images of religious motifs in pictures in churchand palace walls and ceilings, in ritual and/orhunting rock paintings; situations, elements of plot, images,and symbols recurring in folklore, mythology,literature, music and cinema; verbal units reflecting thesemantic transformation of beliefs in differentperiods, indiscernible at first sight.

One can consider as a form of archetype thereappearance of myths, lore, legends in literature,films, music, sculpture, ekphrasis (depiction as ofexisted or imagined in literature such asvisualization of the Shield of Achilles in “Iliad” in18-th song) and most importantly its layering withthe atmosphere of a current time, so the newreappearance could be termed as an adaptation, recyclingculture, convergence, or fan-fiction.8

The formation of an archaic image occurs from timeto time through the practice of beliefs, traditions,and rituals. Beliefs integrate into religions, andmigrate from one religion to another, graduallyforming the primal image, which is usually defined asan archetype, at times leading to alterations inwords, reflecting basic semantics. This image ormotif reflects not only the ritualistic or symbolicon the plot level, but it reveals also culturallayers that appear as semantic carriers, transmittedon the verbal level. Myths, rituals, and beliefsaffected the formation of the academic andprofessional as much as colloquial language anddialects.

The archetypes mentioned above are expressed inlanguage through proverbs, phraseology, words. Thepurpose of this essay is to reveal and identify theexpression of archetypes, that is, the scheme of aprimal image and motif, enclosed in words, or to be


precise, in the roots. To distinguish the archetypalwords from pure lexical loans and coincident words inrelated languages we used both examples, thus makingan attempt to disclose their arhectypal- prototypeculturological meanings, those enclosed in the word,which sometimes appear unusual at first glance.

Interestingly, in various religions the repetitionof the same rite with some variations (for example,the types of ‘zikr’ - rhythmic repetitions of certainactions (such as rhythmic motion of heads) and words inBuddhism, Islam, shamanism, or rites inZoroastrianism, Greek mythology, and Christianity,related to the belief of purging fire) result inrepetition with the same regularity in language. Inthis sense, the history of language is not merely alinguistic science, since at the same time it reflectsthe history of an ethnos and a nation, their cultural crossroads andencounters.

Any plot, situation, or image can be archetypal ornot. Consequently, a word can be (or not be) anexpression of a primal image. The primal images arecreated and transformed in any particular period oftime, including the modern.9 Tracing the archetypalfunction of a word allows for discovering how itoriginated or is related to a primordial beliefsystem. The interesting fact is that, the same typeof a semantic footprint can be observed inethnicities of distinct language groups and distantgeographical areas, and their semantics can beidentified as a carrier of an archetype. Theobjective of this research is mostly a study of theform of expression of archetypal ideas in certain words ratherthan their chronological appearance. The material forresearch consists of words encountered by the authoron numerous occasions and in different places andchecked in dictionaries, including online sources,wherever possible.


Words, related to a religion, as the linkage point for different civilizations

Apostasy10 - separation from the main religion,beliefs

Apostrophe- separation of two syllables inAzerbaijani and other languages, using Arud rhythm,for construction of length of syllables in the words;in Latin rhetoric: to interrupt speech to address tosomeone; apostropha (Latin) in court to address to theadversary

Apostle – eventually the apostles changed theirbeliefs, differed, separated from their fellow countrymenby conversion to a new religion. The mission of thetwelve Christian apostles was a branching off fromJudaism, to convert people to another religion.

Apostolic - synonym of papal, because the pope is achief successor of Apostles.

This group consisting of disparate lexemes, such asapostle (12 apostles of Jesus Christ, or an indicatorof the length of a syllable in Azerbaijani and otherMuslim alphabets, and a sign of English alphabet,reflects an archetype of differentiation.

Schism – division, rupture, breaking outShiism – one of the confessions, which separated,

broke out from the main Sunni movement of IslamSchizophrenia- (yunanca: skhizein – split, fren - mind)–

mental illness, characterized by the breakdown ofthought

Sacrifice – offering a food to a divinity, sacr- священный, что и предполагает суть -sacrum - cвященный предмет, facio (fact) - делать

Sacral – related to ritualSacred – religiousSacred mushroom – English name of a hallucinogenic

mushroom, used in religious rituals of Americanaborigines. In this sense insane can be understood asa quality of being close to God.


Sacrament – a religious symbol or a rite, such asBaptism and the Eucharist.

Cекрет (Russian) [sekret]– secret

Rites and prayers are used for calling ton sacredpower, to reveal intentions. This group of wordsconsists of sacred, mystic, secret symbols. The wordstarikat and zikr (secret) related to the above mentionedgroup is worth considering.

Step (way, tarik-at) philosophy and stupa-zikr-ziggurat-stupa-step semantic line

Zikr (or Dhi-kar) (Arabic, remembering, reminding) –an Islamic religious ceremony, a devotional practicerepresenting a way of reminding oneself of God used inIslam and especially by Sufis.

Zikr – In Sufism, Islamic Mysticism, a term usedboth for the regular activity of remembrance and forthe litanies and prayers involved in the acts ofremembering. The act of rhythmic recital accompaniedby head movements from left to right is close to thatof shamans and Buddhist rituals. (To achieve a higherconsciousness one is required to repeat) The partialloss of consciousness in this practice brings closerto the sacred group of words another archetypical wordinsane and is among the ways, steps to reach the God,Divine True.

Ziggurat – a temple of Sumerian origin in the formof a pyramidal tower, consisting of a number ofstories and presenting the appearance of a series ofterraces (to achieve a highest pinnacle one requiredto repeat steps).

The archetypisation of zikr related to the 28-thAyat of the 13 Surah of the Quran: Those who believe,and whose hearts find satisfaction in the remembranceof Allah: for without doubt in the remembrance ofAllah do hearts find satisfaction. The fourth Surahshows the importance of zikr practiced by a group: When


any group of men remembers Allah, angels surroundthem and mercy covers them, tranquillity descendsupon them, and Allah mentions them to those who arewith Him." (Muslim) Quran (Surah 4: Verse 190)(Qurani-Kərim 2006: 131).

Each Sufi order has its own distinctive zikrpractice. The tradition of zikr implemented not onlySufis and dervishes devotions, but also funeralrituals. Relying on personal experience, even inSoviet times, funeral rituals in some areas ofAzerbaijan, i.e. Zagatala, were performed with use ofzikr practices of the Naqshbandi order, in rituals andin metqel literature (praising the God, prophet, leader ofNegshibendi – poet, sheyk ; shehids-martyrs, diedperson) .This tradition with some deviations continuesnowadays in different parts of Azerbaijan and in theareas of Georgia and Armenia inhabited byAzerbaijanis.11 We can compare the origins and theprimal meaning of zikr with the word ziggurat.

One of its meanings is related to the weird group ofwords.

Weird-involving or suggesting the supernatural;unearthly or uncanny, fantastic; concerned with orcontrolling fate or destiny.

Weird – a region in Southern SwedenWyrd (German) - a destinyWert (Indo-European languages) – cyclic rotationVird (Azerbaijani, Turkish) - type of Zikr, one of

the Sufi or dervish rituals, in other parts of theworld it is called wird (Arabic)

Virtue - a good or admirable quality or propertyVirtues - the fifth of the nine orders into which

the angels are traditionally divided in medievalangelology

The words of this group come from differentlanguage groups united by symbolism of attaining amagic, secret, transcendental world. The Sufi ritualof vird is used for the achievement of a stability of


heart. In this case, the most important thing is nota rotation of the body and head, but a certainrepetition of the word “Allah” or names of Allah. Wird(Awrad - plural in Arabic) means source or place ofreturn (compare with zikr or dikr). Another origin ofthis word according to dictionaries andencyclopaedias could be found in Indian and/or Saxon.The lexical line in Indo-European and Turkiclanguages indicates the same function as the ofarchetype of ritual.

Bog (Russian) - GodBog – a swampBhagavan (Sanskrit –literally "possessing fortune,

blessed, prosperous”) - in some Hindu traditions usedto indicate a Personal God

Baku – capital of Azerbaijan, Bak (Bhagavan) isassociated with God and sun

Bogud (Latin) - Brother and companion ofMauritanian ruler Bokh12 (circa 31 BC)

Богатырь (Russian) – a man of distinguished courageor ability, a per

sonage from heroic myths and legends (compare toTurkic bahadur, batir, Sanskrit Bhagavad-Gita –(Song ofGod), sacred scripture)

Boguz (Chagatay), bogaz (Azerb., Turk. – throat)compare with aphorism “can bogazdan kecher” -“life(soul) goes through throat”, with the belief that thesoul leaves a body through throat.

This group of words consists of such notions as thename of God – Bog, an extraordinary hero – bogatir etc.deriving from different language groups (fromSanskrit and Slavic to Turkic). It exposes a meaningthat seems prior to monotheism.

The analogy to Bog - God also designates a certaincultural layers.

God – A Supreme SpiritGood- morally excellent; virtuous, right,

favourable etc.


Guten (German) - good, favourable, reliableGutlu – (Old Turkic) – happy, favourableGutadgu- bilik (“The path to happiness”) – the name

of the book by Yusuf BalasaguniGorgut – name of Turkic mythical prophetKutlu olsun (in modern Turkish and some Azerbaijani

dialects)– be full of goodnessThese examples show the positive qualities related

to God, and godliuness.

Sabbath (Hebrew) - is the seventh day of the Jewishweek and a day of rest in Judaism (like Friday inIslam, and Sunday in Christianity). It recalls theBiblical Creation account in Genesis, describing Godcreating the Heavens and the Earth in six days andresting on the seventh. It may also be the reason whythe witches’ Sabbath happens on this day.

Sabbatical year – every 7th year in Bible,Cуббота [subbota] (Russian)– SaturdayŞənbə [compare: sabbath] (Azerb.)- SaturdayIn all cases, the archetypal plot reflects the

abovementioned Biblical story of the Genesis of theworld (Exod. 31: 17).

Shiva – one of the main gods in Hinduism, “theDestroyer,” the third member of the Trimurti (HolyTrinity in Hunduism), along with Brahma the Creatorand Vishnu the Preserver.

Shivah (in Tora) –siwwah (miswoth) – command; uses forreferring to the 613 commandentments of Tora; alsoreligious duty

Shivah (or siva) - the mourning period, followingthe funeral and lasting traditionally for seven daysindoors, observed by Jews for a deceased (compare:destroyer function and religious duty) parent, sibling,child, or spouse, sitting on low stool; sit shivah - toobserve this period; to mourn (compare with the poseof a mediating Shiva).


Şivən qoparmaq (Azerb.) – to wail, to weep, to makea loud noise (not only during funerals and mourningperiods).

The expression completes the semantic-archetypalline with changing details.

Mi’raj or Meraj (in Islam) - the ascension of theprophet Muhammad to heaven (661 AD) on the fantasticsteed Al-Borak given by the archangel Jibriil(Gabriel) to the throne of Allah, (Qur'an, sura 17(Al-Isra), ayah1). During the flight God gave himninety nine thousand revelations; (compare – theAscension Day in Christianity, on the fortieth day ofEaster, related with Ascension of Christ into aheaven). Another holy transportation occurs withAbraham, who was taken on Al-Borak to his wife Hagarand son Ismail (compare: the Ascension Day inChristianity, in fortieth day of Easter, related withAscension of Christ into a heaven; Elijah’s raptureto heaven in order to sake him; ascension of theVirgin Mary into heaven after her earthly life.

Mirage- an optical illusion Mirror (English)- areflecting surface, usually made of glass; apart fromthis everyday meaning, something that gives aminutely faithful representation, image, idea ofsomething else (compare with the archetypal genre ofliterature known as Mirror for princes (principum speculain Latin) in Byzantyne13 and popular in MedievalIslamic literature14as well)

Мир (Russian) [mir]- the universe as a whole;assuming the being of what is first, and what is thereflection (mirror); the world – supposedly, as themirror, which reflects an image of heaven; peace (thehomophone)

Mir (Arabic) – mirror, derivated from the verb R’a(see) and noun M’i (device);

Miror, miro, mirum (Latin)- to marvel at, admire, tobe amazed


Миро, миррa [mirra] (Russian)– a myrrh tree, andthe aromatic oleoresin which is used in rituals ofthe Eastern Orthodox Church for anointments duringchrismation.15

Myrrha (Latin) – mother of Adonis, transformed intoa myrrh tree

Archetypes in words with different roots in the same semantic area

Дышать – душа [dyshat’ - dusha]- to breath – a soulдыхание - дух [dyhaniye-duh]- a breath (spirit)воздух [vozduh]- airHavva – Eve (women’s name)Traditionally spirit, soul (дух) was not related to

women. Although biblical Eve was created from Adam’srib, the other meaning of it in Hebrew was breath(air). Thus a man - a body created from clay, and awoman, created from rib were not alive, until theywere given a breath (air, soul, spirit). One canparallel it with Sumerian “ti” which had doublemeaning as “a rib” and “to give a life”.

The same aspect can be found in a belief of JesusChrist as a child of the Holy Spirit and a mortalwoman, Mary. Thus this lexical chain, unlike theprevious ones, reflects the archetypal plot ofcreation of a human being and in general of allliving things.

Nəfəs – breath; nəfs desire (Azerb.). At first sight theybear diffrent meanings, but the chain “breath – air –spirit - soul (look: in Russian дышать – душа, дыхание– дух)” shows that the Azerbaijaani expression nəfsinisaxlamaq –to control desire is connected to a spirit, themoral attribute. The archetype of controling desireoften appears in Turkic, Persian and Slavic fairytales as a protection of an extra-ordinary apple froman ugly monster, dev; and in Buddhist and Hinduist

http://en.wikipedia.org/wiki/Eastern_Orthodox_Church


belief nirvana (blow out; reincarnation, which attainedby extinction of all desires- nəfs saxlamaq)

The word hal (Azerbaijani) [condition] cancontribute to the chain of breath-spirit- soul.

Inhale – to breatheHale – healthy, heal –cureHal (Azerb. from Arabic): hal-əhval – condition,

əhval-ruhiyyə - here the bold part of a complex wordmeans spirit.

Hal arvadı –a personage from Turkic mythology, incorellation with Havva (Eve), specifically signifies afemale image. It is worth mentioning that the use ofdifferent variations of hal in Azerbaijani occurs asoften as does spirit in Latin.

Halitus (Latin) – breath. This unexpected windfallendorses in semantics of the archetype “душа (inRussian from “дышать – to breath”)- душа (soul ,spirit) - hal (condition),” which we have encounteredin the search of an origin and variants of LatinHalleluija (praise to god), which has resulted in similararchetypal carrier words: in icons halo - light,radiance (compare: in Greek halo means disk, circle,hallow - sacred) and an aura round a face, with themeaning “to breath, to breath out, to smell sweet.”

Let’s come back to the example of Həvva. Althoughthe chain breathe – soul – spirit does not play by certainrules, the semantic perspective reveals new issues.

Eve – first women according to the BibleEvangelie (Gospel from Greek) – a part of a BibleParole d’Evangile (French) – a factThe interesting fact is that Evangelia in Latin has

another meaning as a digestum.Evan – euan (Latin) – Bacchus – is the name of a

Greek god; the call for him (Francis Edward JacksonValpy 1838:149.). As Jesus is the son of a mortalwoman and a cosmic power – spirit, Bacchus is the sonof Supreme god, Zeus, and a mortal, Semela. After thedeath of Semele a prematurely born Bacchus was boundby Zeus to his leg, consequently he received the namebimater (with two mothers).


Thus, the chain of words connected with archetypalmotif of binarity – the synthesis of worldly, bodily and cosmic,spiritual.

In its turn:Digestum (Latin)- The Bible (Evangelie), also CodexDigest – to understand, to absorb, to graspDig – to excavate, to searchWe can assume, that the lexical chain of Havva –

Evan – Eve – Evangelie – dig unites the archetype ofsearching – a call to God.

Ewe – lambEwe – one’s ewe lamb – the only child, a treasureRoot ewe originated in Latin ovis (compare: in

Russian овца [ovsa]).This meaning is a thematic carrier of an archetype of

sacrifice.This can be explained by the Biblical statement

that the social status of many prophets (Moses,David, Jesus) was connected to a lamb and shepherd.The archetypal link goes far beyond the Biblical plotof sacrificing a lamb instead of a child, to the wellknown plot of the Golden Fleece in Greek mythology,where a golden lamb was sacrificed to Zeus by his ownrequest (http://fatetattoo.ru/index).

Let’s return to the previous semantic field of thefirst woman, Eve. The question arises: Is Eve herself- and later on all women –the first sacrifice?According to the religious code for thousands ofyears it was believed that childbirthing pain was awoman’s punishment for succumbing to the Devil andtricking Adam to eat the forbidden fruit. Thisconcept can be interpreted as a transformation of thearchetype of sacrifice.

The same function of the concept of sacrifice astorments can be continued as the martyrdom of Jesus.Thus, the crucifixion of Jesus (a son of a mortalwoman and the Holy Spirit) brings to life thesymbolization of the 3 main elements of Christianity:


his blood as red wine; the bowl where his blood wasgathered – the Holy Grail (Мифы народов мира. 1980:184, 317.); and the Shroud; the differentinterpretations of the relics’ symbolization creatednew movements in religion.

One of them as an archetypical plot becomes thestoryline of Dan Brown’s bestseller The Da Vinci Code.Jesus himself became a symbol. The Holy Spirit is used inthe Trinitarian formula,"in the name of the Father,and of the Son, and of the Holy Spirit”. Saint Mary(Eve as a representative of women’s ancestry) as amother of a son sacrificed for humanity, a mother whowitnessed the torments of her son became one of thepopular symbols of Christianity and archetypicalplot. Mary became one of the admired images of art,her numerous statues sometimes accompanied by babyJesus are popular in churches and palaces.

Another very popular Christian symbol is Jesus theRedeemer (being sacrificed for sake of people). Thesymbol is expressed not only through a cross -crucifix and in the christening ceremony, but also onthe monument in Rio-de-Janeiro, where it became thesymbol of the city. The grandeur of the monumentbecomes the sign of the future greatness of theResurrection of Jesus.

Here the archetypal motif is reproduced verbally asEwe – my ewe, one’s ewe lamb.

Thus the motif of sacral lamb and motif of sacrifice are connectedthrough different times and plots. Ewe- Agnes- Ram – Lamb –Sheep– the line has been encountered in many versionsin the world mythology.

The transformation of this archetype is alsoreflected in the white apron of Freemasons, once madefrom the white lambskin. Although the Masonic aprondeveloped from the apron worn by real masons in themiddle ages, it also had a symbolical meaningconveying the idea of being pure and innocent, andready for sacrifice at any time for the maintenance ofpurity. The white colour being a sign of purity is


also related to Hiram Abiff, the mason of Solomon’sTemple. According to legend, masons, who wanted toprove their innocence, came to his funeral in whiteaprons and white gloves. Since then, it has become atraditional Masonic outfitworn during rituals (MайклБредли 2007: 14.). As a continuation of the idea, amason is buried in a white apron, which again conveysthe archetypal symbol of resurrection (God’s lamb-one’s ewe – Jesus Saviour) (Mайкл Бредли 2007: 41).

The idea of sacrifice of the best – the innocent -for the sake of others, originates in early times ofhumanity. Even before monotheism the sacrifice of girls,(virgins Vestals in Rome of pagan times), boys(child-my ewe- lamb) was expressed through myths,rituals and fairytales.

The archetype of sacrifice Ewe-Eve is reminiscent ofanother cultural layer of general semantic area. Thatis:

Agnes – Agni – агнец [agnets](Russian (ewe) – огонь [agon’](Russian)(fire).

Agni is the second most repeated word in the Rig-Veda after Indra (up to 200 times), and has severalfunctions. In the epic Indian tradition Agni, as acosmic power, is one of the five elements forming theworld; it hides in water, was born in water, andsometimes it creates itself, and sometimes it can becreated by rubbing two pieces of wood (odun- inAzerbaijani) together.

Now, compare Russian агнец, Sanskrit Agni, andRussian огонь; in Vedic and Indian mythology Agniindicates the god of fire and the main element of Indianritual sacrifice and the place of sacrifice, the sacredfireplace. It is believed that the flame of thesacrificial fire takes the sacrificed to Heaven (Мифынародов мира 1980: 35, 36).


The word cluster as a carrier of semantic meaningBelle [bel] (English from French) – beauty, the most

attractive girl or woman, the beautiful adorable girlBelle (Latin) – nice, fine, good lookingBel as incəbel (Azerb.) [injabel] – slim-waisted an

epithet describing a beautiful girl and her 40 maidsin Turkic fairy tales and epics

Belly [beli] (English) - abdomen, as in belly dance– an Oriental dance

Ləçər (Azerb.) [lachar] – impudent, obscene,indecent, foulmouthed (mostly women)

Lecher – (English)- profligate, a lascivious orlicentious person (mostly men)

Bad (English) - not good in any manner or degree,poor quality

Bəd (Azerb.) – bad

Search (English) - to look for something, toexamine

Seç (Аzerb.) [ç - ch] – seçmək, to choose something.In order to choose something, one should first searchfor it.

Genus (English) – a kind, sort, classGins (Azerb) [gins] - a sort, a type

Goy – (English from Yiddish- from Hebrew goi; adj -goyish) non-Jewish person often deragatory as opposedto its synonym gentile; person, contrasted with a Jew;realting to the same tribe;

Göy adam (Azerb.) -(figurately: a blue or greenman) , ignoramus (compare: person, who is not a Jew),an ignorant person

Изгой [izgoy] (Russian) – [izgoy] (Russsian) -pariah, cast-away, person rejected by a society


Göyüsh (Hebrew) – (Azerb from Hebrew) – male namein Muslim population, probably originating from göyish(plural for goy), with the same meaning gentile, whichpreviously referred to pagans, the non-Jewishpopulation.

Mahram Bilquis – The ruins of the legendary kingdom ofthe Queen of Sheba, contemporary of King SolomonMalika Bilquis

Builquis – female name given in Islamic countries

Alp Ər Tunqa (Ancient Turkic)– high; the highest rankin Turkic tribe

Alp (English) – high mountain; top of mountainAlp Arslan – the second sultan (1063-1072) of theTurkic Seljuk Dynasty, who ruled by the laws ofTurkic tribes based on division into ulus in a hugeempire with its center of contemporary Iraq.Oğuz Alp - [Oghuz Alp] – “The first Oghuz rulersoriginated form Diuz Alp [Dyuz Alp] from the tribe ofOghuz. His son and the ruler of Oghuzes Oghuz Alp(known also as Suleyman) fought with the Greeks andin a short time became an influential ruler (H.F. vonDietz 2011: 29)

Launch – to start something, to start out or forth;push out or put forth on the water Launcher (English) – starting position; a devicedesigned to launch a missile in position for firing;a device for a wave-transition (waiveguide launcher)Lonchor (Azerbaijani, local) –– a small hole, or pitgathering water in aryk (narrow ditch for conveyingwater), for further distribution of water.

Marsi – exonym for the people of ancient Italy (withcentre of Marruvium)Marcia (Italian)– a march, a walkMarch (English) - musical genre for the same reason,for military formation


Маршрут (Russian)– [marshroot] (Russian) – theroute, from French marche (walk ahead)+route (way), towalk with regular stepsAlla Marcia (Musical) – a tempo repeating the rhythm andstyle of a marchMərsiyə (common for Azerb. and other Islamicpopulation) – lament genre, rhythmically repeatedlament

Philosopher (English, from Greek)– main principlesSophistikate (English) – one of the meanings is to improveSofu (Azerb., dialect) – person, who philosophizes;also Muslim saints, sufi

Meshuga (via Yiddish, from Hebrew) – crazy, insane(compare, the archetypal image of Majnun has the samemeaning – crazy from love, related to a man)Meshuga (English, derivative of Hebrew) - cranky, mad,insane (compare: archetypal hero Majnun in the samevalue - the madman from love)Məşuqə (Azerb., from Arabic) – beloved (female), incolloquial language usually used as disparaging andoffensiveAşiq- məşuq (Azerb., from Arabic) – a loving pairEşq (Azerb, from Arabic) – love (elevated, high style)Aşiq (lover) -sometimes is replaced with the word cin(genie) especially as the part of the complex word.So the protagonist of the Arabic legend in themedieval archetypal plot of Leyla and Majnun, Qays goesmad for love, which causes people call him Majnun(possessed by genie; paronym with a word jinni (genie –supernatural creature, by the way, as well as genius,which is a paronym; me is the prefix). The name ofaşıq [ashik] (bard) of the Azerbaijani epic Koroğlu[Koroghlu] is Junun (compare with genie and Majnun).The interesting fact that the expression “to be madlyin love” is common to many languages and regardednowadays as metaphorical.


Thus, “mad, crazy” and “love” join in the samesemantic line.

Man – man, humanWoman - The etymology of the prefix wo- suggests

the derivation from “a woe”, which somehow explainsthe belief, that a woman on board a ship is bad luck,although boats with male crews also could beshipwrecked.

Insan (Azerbaijani) – a human in a more positivesense, as a humane human.

Insan (Korean) – ginseng, the root of which isbelieved to have a form of a human; inin Koreanmeans a human.

Insane (English, from Latin)- out of mind, madSpirutas Sanctus (Latin) –Holy SpiritSanitation – hygieneCompare: a mad person is sometimes considered to be

close to god, (a god’s fool).Sanskrit- the root san means pure (if we take into

account that Arian tribes occupying the Indian valleyin the third millennium considered themselves as wellas their language and writing pure, the meaning isplausible)

Sun: The suggestion that son in the culture ofSanskrit carriers was linked with fire is probable.

The root san in two word clusters is quite commonand they are connected to each other by thearchetypal meaning become clean, pure, with physical,psychological and mental implications.

Son – a male offspringSonne (German) – SunSohn (German) – sonSamson (son of the Sun?) (Latin), in Hebrew –

Simson or ShimshonSeme – semes – son (Мифы народов мира. т. 2,1982:

402.)


S(h)em –in the Bible and Koran one of the sons ofNoah with the meaning name, prosperity, which gave thename of the Semitic languages. Take into account thatthe family name, even in the starting of XXI century,is traditionally and preferably the father’s (“son of”in Arabic is “aby”).

This cluster is connected with the last variationseme, and also can be continued with water (English) –ata (Azerbaijani) – father.

Water – clear liquidVater (German) – fatherFather – a male parentGerman vater sounds like [f]. The suffix –er, is

lost in some languages, as for example in Russian вода[vada] - water, мать [mat’] – mother, but appears ingenitive form матери [materi], but not in воды [vadi].Taking into account these points, we can suggest thatthe word father used to relate to o ris a derivative ofwater.

Pater (Latin) –father,ansectorPatres conscripti (Latin) – lawmakers, патриции

(сословие в древнем Риме)Patronym – component of a given name, based of

father or male ansector, still in use, equivalent offamily name

Patron – promoter, sample for imitation16

Pattern - imitationFrater (Latin) – brother – bruder (German)Bəradər (Persian) – брат (Russian) brother – bərabər

(Azerbaijani) together, same.The last word (a semantic translation from Persian

that can also be an inaccurate variation of bəradər)was placed deliberately in the cluster, as it issynonymous with brotherhood and can be translated as abrotherhood, fraternity. Here the archetype of brotherhoodand fraternity is expressed.

Asgard – город [gorod] – the dwelling place, the cityof the Norse gods.


Ace (French) [as] – ace, a very skilled person, anexpert. Semantically can be associated with the As –Norse gods, who advocated order and law according toProse Edda, Icelandic epic poetry containing tales ofNorse mythology (М. И. Стеблин-Каменский, Web)

Asgaror – in Icelandic variation. Gorod or grad – inSlavic, means city; in Russian – gorodit’ – to border,to enclose; gare (French) – station, as a placeenclosed for a crowd, garage – the same meaning.

Gara (Turkic) - [ga:ra:], black and also mighty, great,abundant; also as the part of expression “gonaq-garalı”(with many guests)

Woden, Wodin (Norse) or Odin (German) - Norse god,Othin in Old High German

Wodin - Wodnes (Old English) – Woden’s day -Wednesday - Holy Wednesday in Passion or Maundy week(strong fast week before Easter)

Wood (English) – the trunks of treesOdun (Azerbaijani) [odun] – woodOd (Azerbaijani) – fireWotan (Odin, Woden, Woutan )17(German) - counterpart

Odin;This comparative word cluster, relating to the

concept of tree and fire, the supreme god,surprisingly can be an added as a comment to thetheory of Thor Heyerdahl, Norwegian traveler andarchaeologist, according to whom Azerbaijanis,particularly those from the Absheron peninsula, movedto Scandinavia in primeval times.

On the other hand, the Russian один [odin] (one)could be an echoe of the ancient belief in sacredfire. The assumption can be built on the premises of,on the one hand, related Russian and Ancient Persianlanguages, and the geographical proximity withAzerbaijanis where ancient Zoroastrian temples ofsacred fire were used until 19th century.

The latter two word clusters reflect the archaicmythological type of words, ace – gorod (city) – od(fire).


Ведать [vedat’] (Russian) – bilmək (Azerbaijani) – toknow

Ведьма [ved’ma] (Russian) – a witch (female, who dealswith devil)

Ведунья, ведун [vedunya, vedun] (Russian) – a witch, awisard, a seer: compare with Russian знахарь [znaxar’]from знать [znat’] with the same semantic root – toknow

Vedas (from Sanskrit knowledge) – a sacred Hindutext

Videvdat (compare Russian videt’ – to see) – the partof Avesta, allegedly written by Maga (A Midian tribe ofpriests)

Veni-Vidi-Vici – The famous phrase by Julius Cesar(came – saw – won)

Video – of or pertaining to television, esp. the visualelements.

Videt’ (Russian) – to see – from the same Latin wordfamily

Stavit’ na vid (Literally – to put on sight) - tonotify

Ved- vid denote the archetype of to know, to see, to foresee.Russian words быль [byl] – an real, actual story, быть[byt’] – to be, Azerbaijani bilği – to know, AvesytianVidevdat, and the Latin root vid- all are rooted inarchetypal verbal line.

До свидания (Russian) – goodbye literally “until wesee again”

Auf Wiedersehen (German) – goodbye, literally “until wesee again”

Видеть [videt’]- вид [vid] (Russian) – to see; although inthe German Wiedersehen – see again, sehen translates as tosee, and wieder as again, the latter entering in the sameorthographic and phonetic row with Azerbaijani vida(farewell), əlvida (goodbye), vidalaşmaq (to say goodbye) is broughtto our attention. Moreover the suffix “-er” here can beconsidered as a later addition athat was lost in somewords, for example, in the multilingual (Latin,English, German, Russian) verbal row mater-mother-


mutter- матер(и), daugther-tochter-дочер(и), water-vater-вод(а), frater-brother-bruder-berader-брат-bərabər.

Bəlli (Azerbaijani)- known, acknowledged,Bəli (Spanish – from Arabic) – yesBil (Azerbaijani) – knowБыль [bıl’]- a story based on a real event.Былина [bylina] – a heroic epic, specific to Russian

folklore, combining myth and real historic events.Parable (English) – short story for illustruation of

religious idea; one of the meanings is иносказание[inoskazaniye] in Russian; skazaniye is synonym tobylina, ino- is para- .

Folk – peopleVolk (German) – peopleConsidering the rule v=[f] I would suggest the

etymological study of the connection between theRussian волк [volk] – a wolf, and German volk. We shouldalso take into a consideration the totem of wolf fromthe myths of Turkic Oguz tribes, who regarded thetotem as thier ancestor; compare also with thefounders of Rome Romul and Rem , who were nursed by ashe-wolf.

Kofta (Azerbaijani, Russian) – a blouse, a shirtKaftan (Turkish, Azerbaijani, Russian) – a medieval

overcoat, mostly for men, although described as adress worn by a woman, Selcan-khatun, in theAzerbaijani epic Kitabi Dədə Gorqud (The Book of DadaGorgud).

Turk – Turk – the first historical mention is fromChinese records, the tribes originated there and inneibouring Mongolia in the first millennium BC (Ə.Rəcəbov, J. Məmmədov 1993: 5-6). The Chineseideograph sounds like tyu-ke and considered notsemantic but phonetic (Курбан Саид 2009: 69). It is


known that -yu in tyuk-yu is a plural suffix inMongolian (Ə. Rəcəbov, J. Məmmədov 1993: 5-6).

Род (Russian) [rod] – a family, a lineage, agender, tribe

Rod – a stick, a new shoot, a branch, a shoot, astem

Plough, plow – implement with sharp blades for turningover the earth

Плуг (Russian)[plough] - a ploughPlow (Persian, Azerbaijani) – a main dish prepared

from ricePlowman – əkinçi (Azerbaijani) [ekinchi] – ploughman,

plowmanThe word əkinçi identifies the person, who mostly sows

and plants wheat. Here there is an interesting connection between:

Əkmək (Azerb.) [ekmek] – to sow, to plantEkmek (Turkish) – a breadƏppək (Azerb.) [eppek] –a bread, the word is used

mostly in the Zagatala – Balaken region ofAzerbaijan.

Continuing with semiotics, it would be reasonableto examine the word seme.

Seme-seme gəzmək (Azerbaijani) [seme seme gazmak] –to meander, ramble, a dialectic expression used inIlisu and Ujar regions of Azerbaijan. Filankəs səmədir[semedir] – someone is aimless, primitive.

Seme – one of the main terms in structuralism andsemiotics, identified as “an elementary unit ofmeaning, usually a defining feature or characteristicof something” (Chris Baldick 1990: 201.).

Semantics and semiology derives from the same root.Seme – səməni [samani] – a grain of wheat as an

elementary unit is a symbol of a new year, signifyingthe sun, and good fortune in Zoroastrianism. Here - ənis a suffix (like in English water, Russian дочери


[docheri], матери [materi]), (as in Inaane – an-, en- isreduced suffix)

Семя [sem’a] (Russian) - a seedCемья [semya] (Russian) – a familyCемь [sem’] (Russian) – seven. Seven is related in

the seme line of creation. Compare: The world wascreated in 6 days, on the seventh God rested. Thus aweek consists of seven days. Accordingly, Muslimsrests on Friday, Jews on Saturday (Sabbath in Hebrew)and Christians on Sunday (Russian воскресенье forSunday [voskresen’e] – also means ‘resurrection’;compare with Tolstoy’s novel with the same name)

Dome (English)– a hemispherical roofDoma (Latin) – roofДом (Russian) [dom] – home, house,Dam (Azerb) – roof; living area for domestic

animalsDomestic- accustomed to family lifeДомашний (Russian)[domashniy] – domestic, familyDomesday Book – a record book commissioned in

December 1085 by William the Conqueror.

Cavan (Azerbaijani and some Muslim languages) –young

Joven (Spanish) – youngYoung: the letter J in some cases pronounces as [j]

(January) and sometimes [y] (Jadwiga, Maja).

Some words have a clear transformation route:Tea – tee (German) – te (Spanish and Italian) from

te – in Chinese dialect with minor variation.Chay [chai] – [cha] – in Portuguese, Russian,

Turkish, Azerbaijani etc. Both variants derives fromChinese, with one of the words being a dialectalvariation.

An archetypisation of the adopted words did notoccur here, since the period of time was notextensive and the etymological path stayed clear.Another cultural dimension expressed in the language


is the tea ceremony which can be observed in Easternand from the XVIIth century on in Europeancivilization. The tradition of mixing tea with milkis observed in Indian, Mongolian, Bashkir, Kazakh(both Turkic nations), and some Caucasian (partlyTurkic) population. The British continue with thetradition, and created a new dimension with acustomary 5 o’clock, or afternoon tea.

Not – denial, refusalNaught – zeroNotte (Italian) – Nacht (German) – Nuit (French) –

night

Mockery – a derisive, mocking actionMaskara etmək (Azerbaijani)– (literally to make

mockery), to mockMassacre- maliciosly killingMəzhəkə (Azerbaijani) – jest, joke for asmusementThe last word is phonetically and semantically

close to the first two words, and the word massacre isnot accidental in the series. The verbal chain isconnected to a negative sense, with mocking at, andmassacre being the most derogatory and tragic.

Porta (Latin) - gatePort (English)- harbour; town alongside of

navigable waterPortal (English)– an entrance, access to a placePorta (Spanish) – gatePuerto (Spanish) – door, entrancePassport – document, which allows to pass the

border (port as the gate of the country)Passage - combination with the suffix agePassport – created by combination of pass and port,

this document is required for entrance into anothercountry.

Пассажир (Russian) [pasajir] – passengerPassager (French), passagier (German) - passenger


Duchy (English) - a territory of a duke , a noblemanДача [dacha] (Russian) – country house, usually

affordable to the well off

Penj (Persian) [pəndg]– fivePancatantra (Sanskrit) – five books; a collection of

Indian animal fables; panj (five)+ tantra (system,integrity, continuity)

Pəncə (Azerbaijani, from Persian) [pəndjə] – a pawThe name of an archetypal genre in medieval times,

later known as “Hamsa” (collection of five books),mostly connected on regional basis and with themeaning of tantra, integrity of didactic function (see:mirror for princes)

Linguistic expression of a semantic field or the naming of “other” nationsSometimes several minor ethnic groups living among amajority of another ethnos have a general name:Tartar/Tatar. Mogul/Mongol, Catyayan/Kityayan,Chin/Tsin/ Ch’I are some of them.

Tartar – has several meanings: Tatar ethnos,Tartarus of Greek myths, and a wild person. There isenough evidence of the same negative semantics beingapplied on the verbal level to the “Dutch”(Stereotypes in literatures and cultures 2010: 88-89). Even in modern times, Tatars and Azerbaijanisare sometimes called tartars. So, what unites all thesedifferent meanings to the word Tartar?

Information about the word as a negative label of anation by another nation is discovered in the mostbook of ancient warfare tactics, written about 500BC, called The Art of War by Sun-Tzu. Here we come acrossreferences concerning the word tartar alongside withCathayans (compare: [Kitay] in Russian; Chinese),China and Khan (Sun Tzu 2002).

“ Tartars” was the general term applied to thebarbarians who lived to the north and west of China.


There were of many distinct tribes. As these tribes,one after the other gained the ascendancy among theTartars, the name of that particular tribe wasapplied to the whole race. They were first calledHiung-nu (Huns), then Sien-Pi, and later Turks,Uigers, Cathayans, and Mongols. Their charactercticswere very similar. They lived on horseback and movedfrom place to place with their flocks and herds insearch of fresh pasture. Having no homes for theirenemies to destroy and possessing greater mobilitythan the Chinese, who were mostly infantry, theyretreated before the expeditions sent against themuntil the supplies of the Chinese were exhausted andthey had to return to China.

The Tartars frequently raided Chinese territory insearch of plunder. They preferred silk cloth andwine, but carried off almost anything that was easilyportable. They were noted for their cruelty andfrequently massacred the inhabitants of Chinesecities. About the year 700 A.D., a Tartar leadernamed Mercho captured two cities in Shensi provinceand killed 90,000 inhabitants.” (Sun Tzu 2002: 23)

Thus, tartars as well as Cathyans (Chinese) were atribe neighbouring China. The same work narrates theevent that after the promotion of Sun-Tzu by king HoLu of the state of Wu (now in the east of China) tothe post of general, his army terrified the states ofChina and Ch’i (Sun Tzu 2002: 12). The name of theChinese emperor Chin Hvang-Ti (Sun Tzu 2002: 22) ofthe Zin (Tsin) dynasty who built the Kochin Chin roadand played an important role in the unification ofChina and built the Great Wall of China resembles thewords Chin (Sun Tzu 2002: 15) and Zin.

The (name of Chinese general Ve Tsing (Sun Tzu2002: 26) founder of Han dynasty Kaotsou (202-194 BC)is said to have built many strategically importantroads (Sun Tzu 2002: 21). The succeeding rulersadopted the title of Khan as Genghis- khan (1162-1227), Kublai-khan(1216-1294).


The lexical cluster Chin-Tsin-Ch’i turns ourattention to other word well known to me from mychildhood – moghol. The [ng] diphthong in Azerbaijanidifferentiates two ethnicities: Mongols and Moghols. Innorthern parts of Azerbaijan where the localpopulation consists of Avar and Turk (Tatar) ethnicgroups, the latter is called Moghol just as theChinese called all their northern neighbours Tartars.To be precise, the tribes named by the Chinese asTartars in the mentioned areas are called Moghols (incorrelation with Mongols), that is neighbours of theChinese.

Uzaq Şərq- Orta Asiya-Avropa regionalrını birləşdirən daha birsemantik-arxetip cərgə də Xüsusi maraq doöurur. Maraq isə bu yazı müəllifinin Azərbaycanın bəzi bölgələrində, o cümlədən öz yaşayış bölgəsində rastlaşdlğı moğol/muğal identifikasıyasıdır. Mogol/ muğal ([ng] – diftonq) – Azərbaycanın bəzi bölgələrindəetnik identifikasıya. Qafqazın bəzi bölgələrində qeyri-avar və qeyri-ləzgi olan türkdilli yerli əhalinin adı olaraq işlədilir. Belə bir fikir mövcuddur ki, “ muğallar farslaşdırılmış türklərdir və onların Teymurləng və Çingiz xandan törənmiş olduğu deyilir – müsəlman Hindistanının güclü farslaşdırılmış mədəniyyəti”[1]; Zaqatala-Şəki bölgəsində onlar Azərbaycan dilində danışır və kəndlərdə dialekt kimi qəbul olunan sözlər isə osmanlı türkcəsindəki neytral stildəkisözlərdir.İndi digər variantlara müraciət edək. Monqol – uzaq Şərqdə xalq adı xalqın adıdır.Mogul (inciliscə) – nüfüzlu və ya vacib şəxsMoğul – oğuzlar tayfasının əcdadıdır.Muğhal (o/u saitlərinin bir-birini əvəz etməsi)- əsasını Çingizxan və Teymurləng nəslindən olan Baburun qoyduğu Mogol imperiyasının adı, Hindistanda və sərhəd ərazilərdə timuridlərdən1 törənmiş müsəlman sülaləsidir. Qafqaz

1 Teymrləngin nəvəsi və Miran şahın oğlu Əbu-Bəkr 1405-ci ildən müasir Azərbaycan və Bağdadda hökmdar olmuşdur , Miran


moğollarının (muğalların) ümumi mərasimlərindən biri nəqşibənddir ki, müasir Əfqanıstanın türkdilli tayfalar yaşayan ərazisində Muğallar sülaləsinin hakimiyyəti zamanı yaranmışdır. Moqollar həmçinin qazaxlar, özbəklər və monqollarla ümumi mətbəx mədəniyyətinə malikdirlər. Muğallar sülaləsi 1526-cı ildən (1862-ci ilə kimi) başlasa da, türk (çağatay-özbək), monqol və fars keşikçiləri (ərəblərdən fərqliolaraq) hələ 13-cü əsrdə güclü təsirə malik idilər.“...Hind ladına uyğun dəyişilmiş “moqol”, “muqxal”, “muqul” (yəni monqol) Hindistanda müsəlman hərdi-feodal elitanın, Hindistan hüdudlarından kənarda isə Dehli taxtında bərqəra olmuş Babur dinastiyasının nəslinin adı oldu. Hökmdarlar özləri özlərini moqol adlandırmırdılar. ”

Thus, moghol as well as tartar is are exonymsdenoting the name of an ethnos on the lexical level.The regional characteristic of cuisine of not onlyMoghols, but local Avars brings in evidence that oncethe latter were also bordering Tartars.

ConclusionsAt times the archetypisation of lexical roots, prefixes and suffixesis an archaic process, and, coming from ancient mythsand thinking, which progressively pervadesmonotheistic religions and forms into archaic types.Although we should mention that some other words,being a type in the process of formation, do not turninto archetypes. Occasionally lexical similaritiesare evidences of variants – archetypes emerging from temporallayers onto the surface of the cultural stratum. Thestudy of this process is no less important than theresearch of ethnogenetic parallels in language as itreveals the inetrsection of the common culturalelements of distant, at the first sight, ethnoses indifferent circumstances.

Şahın digər oğlu Xəlil Daşkənddə olmuşdur.


We believe that in spite of the legacy of a richtheory of comparative linguistics, such as nostratictheory, the theory of linguistic reconstruction,etc., sometimes it is valuable to research non-stereotypical and non-conventional material. Thearchetypisation of a motif, plot, or situation isconsidered to include an etymon which is anarchetypisation of semantic spaces, a primary word inrelated languages as well as in non-related ones.

In the process of development etymons (a root word,a primary variant) evolve from a semiotic sign into asignification, or vice versa, from signification to asign. Semantic areas pervade primordial as well asmodern symbols. This process is impelled by newideologies and religions. An original thought, evenone contrary and critical to its predecessors, is notcreated in a vacuum, but from a source of inspirationand formation, using earlier thoughts. Semantic signsand symbols migrate from one language and religion toanother. These semantic migrations allow for thestudy of a language not as a mere function on thelexical, morphological or syntactic levels, but as ahistorical source. Language becomes a significant factorin the research of historical aspects of culturalformation, and further, in a study of the migrationof beliefs, of peoples. The identification ofanalogous symbols through comparison from differentangles (for example, debil (Spanish and Russian)/ zibil(Azeri and Kurdish)) is similar to dig that permitpenetration deep down into the layers of ethnichistories and cultural deposits. These intersectionsin history and culture and language it is possible toname “multiculturalism with culture,” in memory ofthe name of Anne Philips’ book, Multiculturalism withoutCulture.

Layers of semantic typology in words, beingsimultaneously cultural layers, draw attention on theone hand as reflexions of archetypal plots andsymbols. And secondly, they draw attention as a


result of the migration of words with newly acquiredlocal features and traditions.

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Anne Philips. Multiculturalism without Culture. Princeton, PrincetonUniversity Press, 2009.

ABBYY Lingvo (12 version) electronic dictionary

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Chris Baldick. The Concise Oxford Dictionary of Literary Terms. - New York-Oxford, Oxford University Press – 1990.

Charles Harrison. Art in Theory, 1900 - 2000: an Anthology of Changing Ideas.Blackwell Publishing. 2003.

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Rahilya Geybullayeva. About stereotypes without stereotypes?-Stereotypes in literatures and cultures. – Peter Lang,Frankfurt, 2010

Francis Edward Jackson Valpy. An Etymological Dictionary of the LatinLanguage, Vlapy, 1838.

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Ə. Rəcəbov, J. Məmmədov . Orxon-Yenisy yazıları (abidə mətnlərin əsli vətərcüməsi) - Bakı: Yazıçı,1993

H.F. fon Ditz/ Homerin Siklopu ilə müqayisədə yeni aşkar edilmiş oğuz(Gizli missiyanın məsləhətçisi və prelatı Hayniz Fridrixfon Ditz tərəfindən). Halle və Berlin, 1815// - BSU ElmiƏsərləri, Dil və Ədəbiyyat seriyası, Bakı-Frankfurt am Main-2011, s.29

(H. von Diez. New discovered Oguz version comparaible withCyclop by Homer. Proceeding of Baku Slavic University, Baku-Frankfurt am Main 2011, p.29)

Möhsün Nağısoylu. A. Bakıxanovun “Riyazül-qüds” əsəri klassik tərcümənümunəsi kimi. – Bakı: Nurlan, 2006.

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(Kurban Said. Devushka iz Zolotogo Roga. –Moskva: Ad Marginen Press,2009)

Александра Борисенко. «...Kак бы сквозь тусклое стекло». Из историианглийских переводов Библии. - Иностранная литература, 2010, N12.

Aleksandra Borisenko. «...Kак bi skvoz’ tuskloye steklo». Iz istorii angliyskihperevodov Biblii. – Inostrannya literatura, 2010, N 12.

А.Е. Крымский. Низами и его современники. Баку: Эльм, 1981.(A.E. Krymski. Nizami I yevo sovremenniki. Baku: Elm, 1981).


Мифы народов мира. Энциклопедия, т.1. – Главный редактор С.А.Токарев. – М.: Советская энциклопедия, (второе издание)1987

(Mify narodov mira. Enciklopedija, t.1. – Glavnyj redaktor S.A.Tokarev. – M.: Sovetskaja Enciklopediya, (vtoroe izdanie)1987

Мифы народов мира. Энциклопедия, т.2. – М.: Сoветскаяэнциклопедия, т. 2, 1982

(Mify narodov mira. Enciklopediya, t.2. – M.: SovetskajaEnsiklopediya, t. 2, 1982

М. И. Стеблин-Каменский. Снорри Стурлусон и его «Эдда». Web – SnorraEdda. Младшая Эдда. - Norrœn Dýrð (Северная Слава).Web.http://norse.ulver.com /src/snorra /stk.html

M.I. Steblin-Kamenskiy. Snorri Sturluson I yego “Edda”. – Web – SnorraEdda. Mladshaya Edda. - Norrœn Dýrð (Severnaya Slava). Web.http://norse.ulver.com /src/snorra /stk.html

1 Online Etymology Dictionary. http://www.etymonline. com/index.php. "Archetype - originalpattern from which copies are made," 1540s, from L. archetypum, from Gk. arkhetypon"pattern, model, figure on a seal," neut. of adj. arkhetypos "first-moulded," from arkhe- "first" (see archon) + typos "model, type, blow, mark of a blow" (see type).The Jungian sense of "pervasive idea or image from the collective unconscious" is from 1919”.

22 Usually the archangel Gabriel has been viewed as a mediator and messenger between God and the human race; he related the text of the Quran to the prophet andannounced to Mary that she was to be the mother of Jesus.

3 Saint Irenaeus, bishop in Gaul, Roman Empire, 2nd century AD, circa 130- 202.

4 For example, Киноконцерт - Махмуд Эсамбаев. "Золотой бог".[Kinokonsert – Mahmoud Esambayev. “Zolotoy Bog” – Golden God]. 28 май 2010. http://rutube.ru /tracks/ 3282375.html

5 Metqel literature started in Arabic literature from the time of the battle of Kerbela between supporters of Imam Hasan and followers of Muaviya –bin-Abu-Soufyan in 680 AD. It was written as narrative, describing significant stages of the life of the hero and the social-political core of these historical events.

6 A Divan is a collection of works in Medieval Islamic literature

7 Mugam or makam is a system of slow melody types, borrowed with Islam, based on the technique of improvisation. It appears somehow also in the music art of non-Islamic people, such as Greeks and Assyrians.

8 Adaptation - adjustment of the text for television, music, movie, painting; fan-fiction - continuation of the text by amateurs or professional writers, recycling culture - combination of these two points, interpretation of known content in the new text.

9 For example, iconoclasm appears with the Egyptian pharaohs, old Greek and Easterngods, in monotheistic saints' icons and political leader's portraits.

10 Here and after most of the references are checked from ABBYLingo-12 Online dictionary.

11 For example, in the novel "The Violent Kur-river" (1967) Ismail Shykhly describes zikr, inherent in the Nigarits order of Sufism, still popular in Kazakh region of Azerbaijan.

12 Compare: Bokh – Vakh lexical line

13 A genre of political writing known as mirror for princes, which directly instructs kings on certain aspects of rule and behavior; Hellenic tradition had an influence on both the European, and Slavic moral genre through translation in the Xth centure. The Islamic literary genre, the Oriental tradition, originated in

India (Panchatantra) and had a different form (animal fables) which transformed into Islamic Kalila and Dimna.

14 In Islamic literature “Siyasat-Nameh” (The Book of Politics) by vizir Nizam-al-Mulyuk, is known to have been written in Persian for Sultan Malik-Shah, third rulerof the Seljuk’s Empire (the end of XI centure), who was the shah’s master since thesultan was 17 years old. (See: А.Е. Крымский. Низами и его современники. Баку: Эльм, 1981, стр.128, 116, 117). Another sample of mirror for princes or mirror literature (literature zersal) was “The Wisdom of King’s Glory” written in Turkish by Yusuf Khass Khajib from Kashqar, Central Asia, in 1069, during Karakhanid’s governing.

15 The Russian expression “одним миром мазаны” (literally ‘anointed with the same myrrh’) and meaning “tarred with the same brush,” originates from this ritual.

16 Online Etymology Dictionary. http://www.etymonline.com /index.php.:“The difference in form and sense between patron and pattern wasn't firm till 1700s. Meaning "model or design in dressmaking" (especially one of paper) is first recorded 1792, in Jane Austen. Verb phrase pattern after "take as a model" is from 1878. »

17 Woutan- Watan (in some Turkic languages and Arabic) means native land. Usually high style

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Archetype words from Archetypes in Literatures and Cultures book, Peter Lang, 2012

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