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Talysh mythology (Talysh:Толышә мифологијә,romanized: Tolışə mifoloqiyə) are complexmythological representations of theTalysh people. The Talysh mythological worldview carries a synthesis of the natural cult, theZoroastrian religion reflected in theAvesta and the elements that came withIslam.[1]
One of the earliest representations of the Talysh folklore is the work of the teacher Teimurbek Bayramalibekov in the "Collection of the Materials for Description of Places and Tribes of the Caucasus" in 1894–1899. In three articles Bayramalibekov described Talysh tales, legends and beliefs.[2]
In 1894, major general of Talysh originAsad-bey Talyshkhanov living inTbilisi helped the linguist andethnographerLev Lopatinsky in checking the Talysh texts he had collected in theTalysh language. Two texts in the Talysh language these are Talysh fairy tales - "Magic Apple" and "Coward" with a translation intoRussian were published in the "Collection of the Materials for Description of Places and Tribes of the Caucasus".[3]
In 1930, theIranianist scholarBoris Miller published Talysh anecdotes, short stories, songs, fairy tales, proverbs and a smallTalysh-Russian-French dictionary in his work "Talysh Texts".[citation needed]
During the period of theGreat Purge of 1936-1938 the Talysh aristocracy -Zolfaghar Ahmadzadeh,Mirsalaev Boyukaga,Nasirli Muzaffar andAkhundov Shirali was repressed, Talysh schools, newspapers were closed, the very name of the people disappeared. During this period and until 1989 the Talysh people were ordered to be calledAzerbaijanis, respectively this also affected folklore which was presented asAzerbaijani.[1]
After thecollapse of the Soviet Union Talysh cultural activity intensified, Talysh fairy tales, mythological images and legends were published in books and opened Talysh newspapers, for example in the newspaper "Tolyshi Sado".[citation needed]
Founded in 2010, theTalysh National Academy is engaged in the systematic study of Talysh folklore, mythology and shows the studied areas in the issues of the academy editions. One of the most complete collections of Talysh fairy tales “Tolışə xəlqi folklor. Nəğılon iyən əfsonon” (“Talysh folklore.Fairy tales and legends”) reflected the elements of Talysh mythology in the collected fairy tales.[citation needed]
The ancestors of theTalysh like other peoples at an early stage of the formation of ethnic consciousness in such naturalphenomen as, for example aneclipse of theSun orMoon saw the approaching destruction of the world. During theLunar eclipse they knocked on copper dishes and fired from guns wanting to free her by intimidation and noise from the hands of those devils who allegedly detained the luminary. These devils were believed to trap the moon and plunge it into a large and deep lake located in the "third heaven". Only a loud noise or shots from people could make them let the moon go free.[4]
As a relic ofastral cults and ideas about the sun in the femalehypostasis and the moon in the male are characterized. It is believed that these luminaries were created byAllah as beautiful, like anangels.[5]
In Talysh myths a lightning andthunderstorms are also associated with an old woman living in the sky and at enmity with people; when she is angry, she mounts a horse and gallops across the sky. Whenever a horse's foot hits the firmament it strikes a spark, which we call lightning and thunder - the sound of hooves.[5][6] Earlier according to legend, the Talysh believed that the earth stands on the horns of a bull and the bull stands on a fish. When the fish turns its head an earthquake occurs, but if the fish suddenly moves then the earth will finally collapse.[6]
Abeech,oak, as well asplatanus were considered sacred trees among the Talysh. Early researchers also noted specific specimens that were objects of reverence - the sacred oak in Mashkhan and on the top of Vakhmaku near the villages of Razi and Piada the beech at the height of Ulya Chaves, the sacred grove of platanus trees near the village of Veravul. The places with sacred trees like anyshrine are calledodjah (hearth) by the Talysh.[5]
At the foot of such trees they lit candles and left money believing that their most secret desires would come true. Trees were decorated with various fabrics and hung with scarves and rags. It was impossible to cut the branches of such trees. The violator of thistaboo could pay for it with his life.[7]
Over time, the Talysh began to bury people near the tree and cemeteries began to form. Coming to this place the Talyshes not only remember their dead loved ones, but also worship the trees and stones that bring holiness.[4]
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