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13PHILOLOGICAL SCIENCES
УДК 81'38; 801.6; 808
Ilkana Rabil gizi Amirova Senior teacher at Baku State University Phd.student of Baku State University DOI: 10.24412/2520-6990-2022-28151-22-26 THE CONCEPT OF FOREST IN THE WORLD FOLKS' LINGUOCULTUROLOGY AND
ETHNOCULTUROLOGY
Илькана Рабиль кызы Амирова
Докторант Бакинского Государственного Университета
КОНЦЕПТ ЛЕСА В МИРОВОЙ ФОЛЬКЛОРНОЙ ЛИНГВОКУЛЬТУРОЛОГИИ И
ЭТНОКУЛЬТУРОЛОГИИ
Abstract
The article analyzes the concept of forest in ethnoculturology and linguoculturology of the peoples of the world. Until now, the forest as a concept has always gained relevance both in folklore studies and in linguistic studies. The topic offorest has always attracted the attention of researchers in folklore and mythology studies. In linguistic studies, whether related to etymology, lexical, or phraseological, or related to concepts, the concept of forest has been studied from different paradigms. All this is not without reason. Because the forest concept is a specific concept that differs according to its deep semantic structure, nominative field, archetypes, core and peripheries, frame and associations. The cognitive analysis of this concept allows to establish important language facts from the lingucultural and ethnolinguistic point of view. The interpretation of this concept reveals the ways in which the concept offorest, which is an integral part of nature, is perceived in parallel in human thinking and human language, in which phases and by which means. The forest as a view of the world has been one of the leading themes in ancient mythology. In mythological texts, trees and forests are the main components of the cosmic structure of the world. Because in mythology, where does the world's creation and the source of life come from? the answer to the question is sought. The cosmogonic nature of the forest concept is related to this.
Аннотация
В статье анализируется понятие леса в этнокультурологии и лингвокультурологии народов мира. До сих пор лес как понятие всегда приобретал актуальность как в фольклористике, так и в лингвистических исследованиях. Тема леса всегда привлекала внимание исследователей фольклора и мифологии. В лингвистических исследованиях, связанных с этимологией, лексикой или фразеологией, или связанных с понятиями, понятие леса изучается с разных парадигм. Все это неспроста. Потому что концепт леса -концепт специфический, отличающийся глубинной семантической структурой, номинативным полем, архетипами, ядром и периферией, фреймом и ассоциациями. Когнитивный анализ этого концепта позволяет установить важные языковые факты с лингвокультурологической и этнолингвистической точек зрения. Интерпретация этого понятия выявляет способы, которыми понятие леса, являющегося неотъемлемой частью природы, воспринимается параллельно в человеческом мышлении и человеческом языке, на каких фазах и какими средствами. Лес как картина мира был одной из ведущих тем в античной мифологии. В мифологических текстах деревья и леса являются основными составляющими космической структуры мира. Потому что в мифологии всегда поднимается вопрос - откуда происходит сотворение мира и источник жизни? С этим связана космогоническая природа концепции леса.
Keywords: forest, concept, mythology, folklore, linguoculturology, ethnoculturology
Ключевые слова: лес, концепт, мифология, космогония, этнокультурология, лингвоультурология
Introduction
Forest is one of the oldest and universal concepts. The complexity of forest symbolism lies in the fact that the forest symbolizes the female beginning of the world or the image of the Great Mother. A forest is a space surrounded by a rich layer of vegetation, free from any influence and control. The forest is primarily a place where the cult of sacrifice to the Gods is performed because in the past the sacrifices given in the way of God were hung from the trees in the forest. In the symbolism, the woman is identified with insomnia and unconsciousness in the beginning man, and the forest is considered as a symbol of unconsciousness and thoughtlessness in the symbolism. That's why K.G.
Jung thinks that the concept of forest panic described in children's fairy tales comes from the fact that the forest is symbolically characterized as a place of ignorance and unconsciousness. On the other hand, because the leaves of the trees in the forest are dense, they block the Sun's rays, therefore, in mythology, the forest is often opposed to the Sun and is considered a symbol of the Earth. In the mythology of the Druids, the forest and the Sun are married. In mythology, the forest is also a symbol of unconsciousness, thoughtlessness, involuntary. That is why, according to K.G. Jung, "the forest horror described in children's tales symbolizes the dangerous aspects of the unconscious." H.Tsimer claimed that "in symbolism, the house, unlike city-type
spaces, the forest is a safe place, a refuge for demons, giants, devils, enemies, diseases, and evil forces" (6 , p. 289).
The concept of forest in the linguoculturology of many folks
The tree, which is the main element of the forest, is represented in symbolism as a being that connects the underworld and the sky. The forest itself represents space in many cultures. The forest is also a place of purity, a place opposite to the filth in society, a transition line from one world to another, a contact line. The fact that the forest symbolizes the female beginning creates its image as a symbol of purity and purification. In the mythology related to the forest, the emergence of the tree-mother and tree-father images characterizes the binary nature of the forest, its dual, oppositional image. In general, it is the trees that form the basis of the forest. In the symbolism, the tree acts as a symbol of cosmic life, which provides contact between the Earth and the Sky, is connected to the ground with its roots, and rises to the sky with its branches. Thus, the forest is a universal concept with specific aspects as one of the attributes of the cosmos. The forest concept can be considered one of the leading elements in the world economy. It is known that historically, shamanism has occupied an important place in the religious belief system of the Turkic peoples. Shamanism is a religion that believes in spirits. The forest is also a place of spirits in the mythical thinking of many peoples. Forest spirits depicted in mythology often represent the world of evil.
Currently, representatives of the Kikuyu tribe living in Africa sacrifice sheep and goats in the forests (12, p. 5). It should be remembered that druids were clergy and clergy of the Celts, one of the oldest inhabitants of Europe. Traces of the mythology of the Celts, who once lived in other parts of Western Europe, including the British Isles, are preserved in the folklore of today's Scots and Irish. The ancestors of today's Scots and Irish are the Celts. It is interesting that in the mythology of the Celts, the worship of the tree cult took a leading place. Druids who once lived in Western Europe, including Britain, worshiped the cult of trees and lived in the deepest layers of dense forests, living in the heart of nature, far from the laws of civilization, by the laws of nature. Even the Druids held witchcraft ceremonies related to the tree, and the tree was one of the leading images in the texts of their prayers.
Slavs worshiped polytheism before Christianity. They had a ceremony to sacrifice deer in the path of the Gods. Those religious rituals were held in the forests. The forest was a source of life for people in ancient times. Forests have always been a source of danger for humans due to the abundance of predatory animals and deep swamps. Forests were the main hunting ground for ancient human society. That is why the forest was described as a place of evil forces in the cheers and curses of hunters at that time. The religious lexicon of Slavic peoples who worshiped polytheism included Gods of fields, forests, and mountains (10, p. 51; 94; 238).
The forest as a concept has a very wide meaning and function in mythopoetics. Revealing the
mythopoetic essence of the concept of the forest makes it possible to explain a model of understanding the world. Because it is the forest and the tree that always act as a symbol of the world in folklore discourse.
One of the leading meanings of the forest concept is its locus function. Locus is a word of Latin origin, meaning "place". The forest is multifaceted and multisemantic in Slavic mythology. Thus, in Slavic mythology, the forest is characterized as a foreign place, a place far from human society, a place of dead human souls, a mystical place where rituals and unusual ceremonies are held, a place where demons live. In Russian mythology, the forest is also described as a place where trees are worshiped (11, p.97-98).
Let us remind you that in Greek mythology, which is one of the oldest mythologies, there is a theonym of Artemis. That theonym is the name of the goddess of hunting and nature as one of the sacred words. He spends his life in the forest, making a living by hunting. Artemis is the daughter of Zeus, the God of Gods, who resides on Mount Olympus. Artemis was the goddess who protected all creatures growing in the forest and fields. She is also depicted as a goddess of the hunt. Mielikki is a forest goddess in Finnish mythology, Metsaema is a forest goddess in Estonian mythology, Tapio is a forest god in Finnish mythology, Lauma is a swamp and forest goddess in Baltic mythology (14). In general, the tree spirit, forest spirit, tree cult, forest god are considered to be one of the most important symbols in the mythology of the peoples of the world.
Many religious ceremonies of Buryat shamans take place in forests. In their ceremonies, there is a tree - father and a tree - mother image. According to the shaman's belief, the spirit of each dead shaman passes on to a new shaman. Religious ceremonies are performed to pass on the experience gained by the previous shaman to the new shaman or the future shaman. Rituals are performed to transfer the spirit of the deceased shaman to the new shaman. Those ceremonies are held in forests. In these ceremonies, the image of "mother-tree" symbolizes the birth of a new person, in short, the birth of a shaman. Shamans sacrifice animals in the forests to honor the spirits of their ancestors (5, pp. 67-72). Information about shamanism shows that the choice of the forest as a place for the transformation of the soul from one person to another in shamanism is not accidental. That is, in shamanism, the forest is a chosen place where the rite of transfer of the spirit takes place. All these data prove that the forest cult has an important place in the religion of shamanism. The holding of shamanic ceremonies in the forests reveals the sacred essence of the forest in the religious belief system. If the forest, in general, is characterized as a sacred place where cults are performed in many religions, then the concept of the forest has been seen as a symbolic place in human thinking since ancient times.
In the oldest languages of the world, the semantics of "forest, tree" is expressed by various lexemes. For example, in Proto-Celtic *kalli "forest", *kaito "forest tree", in ancient Indo-European languages *reto "forest", in ancient Indian rohi "tree", dvangah // varana
"tree", in Latin silva "tree, forest", aras "tree" in Hittite, bagms "tree" in Gothic, garian "tree" in Prussian, reto "forest" in Tocharian, or "tree" in ancient Indo-European languages (4, pp. 136-138). For comparison, let's note that in the ancient Turkish language, the word or was used in the meaning of "forest, tree". In the language of the Sumerians and Akkadians, who are among the peoples of ancient East Asia, the word mekki is used as "forest", and in the Assyrian language, the word mehru means "forest" (3, p. 102). Those words are phonetically and semantically close to the word forest.
In the ancient dead languages of Eastern Asia, the concept of forest was expressed by various lexemes. In the ancient Sumerian language, which is considered the ancestor of the Turkic languages and is five thousand years old, the words a-dar, in Akkadian atartum means "wood, tree", and in Sumerian the word a-dar-a means "tree, forest, thicket". (2, p. 38). It is interesting that the word guru, which is an analogue of the words kir, kur "mountain, desert" used in Turkic languages, means "forest" in Akkadian (2, p. 249). The word ge§, which is similar to the words igac, igash, tree used in Turkic languages, means "tree" in Sumerian language (2, p. 288).
The fact that the forest reflects female virginity in ancient symbolism can be observed even now in the semantics of some phrases. Thus, the Russian and English equivalents of the phrase "not touched by the ax" in the Azerbaijani language are the semantic expressions "untouched, uncut forest": primeval (of a forest), нетронутый (о лесе) (1, p. 126). The fact that the forest is represented as an impenetrable barrier in many magical tales is related to the fact that the forest acts as a symbol of female virginity. According to this sign, the Russian language has the expression девственный лес ("virgin forest"). In other words, this is how they call the forest untouched by human foot in Russian. In mythology, female virginity expresses the concept of the forest as the female beginning of the world. On the other hand, one of the semantic nuances expressed by the forest concept in mythology is the presentation of the forest as the homeland of cruel spirits.
In the mythology of some peoples, the forest is also characterized as a place of testing and experience. In general, since ancient times, the forest has been a place where many religious rituals and cults were performed. That is why many ceremonies considered typical for different religious sects in the world were held in forests. This is why the forest has a sacred meaning in symbolism and a mystical meaning in religious-mythological thinking. In the belief systems of many peoples of the world, there are theonyms related to the forest. These theonyms are forest spirits, forest Gods, forest owners (forest eaters), goddesses living in the forest, etc. is reflected in literary texts. The tree and forest cult is one of the most common cults in the ethnography, theology, and ethnoculturology of the peoples of the world. The mystical essence of the forest concept is reflected in the mythologies of the most ancient times. The mystical meaning of the forest is observed both in mythological
texts and fairy tales.
The religious ceremonies and rituals performed in the forests have further sanctified the sacred nature of the forest in the ethno-thinking of various peoples. Currently, the wildest tribal communities in the world live in dense tropical forests and conduct their religious rituals. Thus, the concept of forest has a religious-philosophical meaning in human thinking. At the same time, the forest reflects the understanding of the interaction between chaos and space in mythology. In ancient Greek mythology, Pan was the God of wild nature. According to legend, his kingdom included large valleys and Arkady forests. In ancient Greek mythology, nature goddesses are imagined in the form of women called Nymphs.
The concept of forest in the ethnoculturology of many folks
Until now, in the literature and philosophical thinking of many peoples of the world, the forest has been considered a place outside of civilization, in short, it has been characterized as a natural space that stands in opposition to human society and human culture. In general, the forest is reflected in the literature of many nations as an image of a society that stands against culture. The forest is often presented in the literature and folklore of the peoples of the world as a sacred place where the laws of nature are implemented, not the laws of society. This is not accidental, the forest is a symbol of life in the ethnography and linguistic culture of the peoples of the world, it is a symbol of the cosmos, it acts as a transition between different worlds, it reflects the signs of the motherland, it symbolizes the place where souls are transformed. does. In the mythical thinking of ancient people, the cosmic structure of the world was reflected in the form of chaos. The forest also represents chaos in many myths. In mythology, the cosmic view of the world is imagined in the form of the unity of the Earth and the Sky. The myth of the World Tree symbolizes this unity. The mythological structure of the world is based on time and space. The spatial model of the world is based on a cosmogonic object standing at its center. That cosmogonic object is the World Tree. Mythological sources and myological data prove that the forest is not only a landscape model in symbolism.
One of the ceremonies observed in the ethnography of the peoples of the world is the initiation process. This ceremony related to the ancient human society was mainly related to the hunting process. Because the only livelihood of ancient people was hunting. Therefore, in order to prepare the boys to hunt in the forest, they were subjected to various tortures. All initiation ceremonies were held in the forest. Later, the initiation was carried out primarily in order to prepare young boys for manhood. For this, they were subjected to various tests in the forests, they "died" and were "resurrected" and as a result, as if they gained a "new life". In that ceremony, it was believed that boys "die" and "come to life" again. That death was considered "temporary death". Boys were tortured in the forests, sometimes their teeth were broken or their fingers were cut off, and sometimes they were symbolically burned. In a word, the boys went through
the school of bravery in the forests and learned endurance. That is, they were preparing for the future life like real men. They taught the boys the methods and rules of hunting in the forests (9, p.56). This process had a symbolic character. In the fairy tales of the majority of the peoples of the world, it is in the forests that the heroes of the fairy tales go through painful trials. In other words, the forest is imagined in fairy tales as a test place, a place where the process of preparation for life is carried out. Of course, these are not accidental. In the folklore of different peoples, the image of the forest is characterized as a source of danger, a place that creates fear and excitement.
In very ancient times, different rituals of different religious sects, ceremonies of secret societies were held in the forests. In short, the forest has been a ritual space of various confessions. At present, in the wild tribal communities living in many dense tropical forests of the world, religious-mystical rituals are held in the forests. That is, historically and now, the forest is a place of worship and religious belief of various ethnic groups. Thus, in world theology, the forest is considered as a theonomic, mystical, sacred concept.
According to M.M. Makovsky, who researches the mythological lexicon in Indo-European languages, "in the ethnic thinking of the ancient Indo-European peoples, in earlier times, a tree (like mountains and water) was a place where spirits (good and evil spirits) resided, a vessel where spirits resided. was considered" (6, p. 134).
In the mythical thinking of many peoples, the forest not only acts as a symbol of the female beginning of the world, it also represents the image of the Great Mother and is opposed to the power of the Sun. In many mythological sources, the Forest and the Sun are married.
According to the mythological beliefs of the peoples of Central Asia and South Siberia, the Earth always has a female beginning. Since the mother played a leading role in the society during the matriarchy period, the concept of the creation of the world from a woman occupied the main place in the cosmogonic thinking of these rights. In the mythology of the peoples of the world, mother cult is often represented by the images of nature: water, sun, mountain, spring, forest. In mythology, the forest is one of the images of nature that most expresses the mother cult.
In the mythological system of the peoples of the world, there are concepts of God of the forest, God of the forest, spirit of the forest, owner of the forest, owner of the forest. For example, in Estonians, Tapio is the "God of the forest", in the Vesks, Metsijand is "the owner of the forest", in the Ob-Ugurs, Mis is "the spirit of the forest", in the Finns, Metsola is "the land of the forest", in the Saami, Lieb olmay is the "God of the forest", in the Khanty, Vor- lunk "forest spirit", Vor-lung "forest spirit" in Ob Ugors (8, p. 442; 446; 448; 452). The oldest religious belief systems of many peoples of the world have the concept of being born from wood.
There are various proverbs related to the forest in the ethnic thinking of the peoples of the world. For example, in Finland there is a saying about the forest:
how you shout at the forest, it will answer you in the same way (13). In Russian, the idea that the forest is a dangerous place is expressed in such a proverb: Беда не по лесу ходит, а по людим ("That is, disaster, trouble comes not from the forest, but from people").
According to the Ural-Altaic theory, the forest cult occupies an important place in the mythological thinking of the Finno-Ugric peoples, whose ethnic roots are related to the Turks. There is a concept of a sacred forest in the ethno-thinking of the Finno-Ugric peoples. According to the mythology of the Finno-Ugric peoples, forest spirits represent the underworld. According to them, the rocks and forests where forest dwellers live are considered the most sacred places. In Karelians, Finns and some Pribaltic peoples, forest spirits called Khysi, Udmurt and Mari, Lud, Keremet are sacred terms. In the mythology of the Baltic Finns, there is an image of a sacred forest. In that forest, you can't cut down a tree or dig a hole, only the dead are buried there. Among Mordovians, Vir-patyai is "forest goddess", among Udmurts Palesmurt is "forest spirit", Vir-ava is "forest owner" (8, p.7-8; 83; 442; 448). In English, the concept of forest spirits is expressed in the form of Forest Spirits.
In Russian, there is the concept of черный леса, смурный леса "black, dark forest". This concept is related to Scandinavian sagas. In the ancient Scandinavian sagas, there is a myth of the Black Forest and the Dark Forest.
In Slavic, including Russian mythology, there is a forest spirit called Auka. Unlike other forest spirits, he never falls asleep. In Slavic fairy tales, including Russian fairy tales, the image of Baba Yaga, who lives in the forest, is revived as a mythical image that brings the heroes of the fairy tales across the border of the underground world. This is natural, because the forest represents the underworld in many mythologies, including Slavic mythology. The forest is a constant accessory of Baba-Yagas in Russian fairy tales. In magical tales, the forest is a symbol of impenetrability. That is, in magical fairy tales, the forest is primarily an impenetrable barrier. In many magical tales, the forest is presented as the center of the underworld, and at the same time, the forest is characterized as the homeland of dead spirits living in the underworld. Often the way to the underworld goes through forests (9, p. 57).
Baba Yaga, one of the leading characters in Slavic mythology, is a mythological character. He is a representative of the world of the dead. That is why it lives in dense, thick forests. In the world mythological thinking, the forest is mostly described as a place of dead souls. According to religious-mythological mysticism, dead souls live in the underworld. Baba-Yaga represents the female sex, but she does not marry, she is always depicted in the skin of an old woman, because she is not the mother of people, she is the mistress of the forest, the forest animals. is his mother (9, p. 75). Thus, the image of Baba-Yaga bears traces of the forest as a female symbol. In general, the forest is considered one of the key concepts in the discourse of folklore, especially in the discourse of fairy tales. It is known that there are characters similar to Baba-Yaga in the fairy tales of many peoples of the world. For
example, there is an image of a woman who enters a jar in Azerbaijani fairy tales. They usually live in forests.
Baba-Yagalar is one of the images that symbolize the mother beginning of the forest. They are the transformed forms of the mother and the mother goddess who protects the underworld. The forest cult occupies an important place in the ethno-culture of various peoples. In Slavic mythology, the forest cult has a more negative tone. The forest is the main place of Baba-Yaga (баба-яга - snow-rushing snow), one of the main characters in Russian fairy tales.
The fact that the forest represents the underworld is also observed in Finno-Ugric mythology. Thus, in Finno-Ugric mythology, Khysi, a forest spirit, lives in the sacred forest and represents the world of the dead. According to the mythology of these peoples, the representatives of the land called Khysi are human spirits, that is, they represent the dead (8, p. 83).
In general, in different mythologies, the forest is given as "a place where supernatural forces live and feed." In the mythology of many peoples, there is an image of a forest man. For example, in Abkhazian mythology, an unusual and huge mythical creature called Abnauayu lives in the forest. According to the Abkhaz belief, this human-like, large-sized being exists in every forested valley (7, p.22). In the mythological thinking of the Caucasian peoples, including Azerbaijanis, there is a concept of a tree-man (that is, "tree man"). In the mythology of both the Karachays and the Azerbaijanis, the tree-man represents the spirits living in the forest as a forest man (7, p. 35). In the mythology of the Baltic peoples, there are images related to forest spirits. For example, in the mythology of the Lithuanians, Medeira is a spirit that is the guardian and protector of forests. In Latvians, Mejas mate is the goddess who is the mother of forests, and Meja tevs is the father spirit who protects forests (7, p. 157-158).
According to the mythological symbolism of some peoples, many forest animals are considered sacred. For example, a jaguar is a predatory and terrifying animal, but it also carries an abstract concept in itself. As a predatory animal living in tropical forests, the jaguar is also glorified as a creature representing the cult of nature in the mythology of the aboriginal American peoples, the Indians, especially the Mayans and the Aztecs. In shamanism, the jaguar as a symbol sometimes represents the spirit of the family, and in the Aztec folk literature, it expresses the meaning of the messenger of forest spirits (15, p. 5).
There are enough forest spirits and forest Gods in ancient mythology. So, in ancient Indian mythology, Aranyani (aranya means "forest" in ancient Indian language) is the Goddess of the forest, that is, a theonym. The name of that goddess is mentioned in "Rigveda", one of the ancient Indian written sources. Aranyani is mainly the mother of forest animals. The mythological image of Aranyani is primarily related to the tree cult (7, c.1, p. 98).
Conclusion. Thus, we come to the conclusion that the existence of many theonyms (names of God) related to the forest in the ethno-thinking of the peoples of the
world proves that the forest is one of the most important concepts in the cosmogonic views of people from the earliest times. One of the attention-grabbing nuances in the semantic structure of the forest concept is that the forest is described in mythological and fairy-tale texts both as a safe place and as a dangerous place, a terrifying place. This factor also shows the paradoxical nature of the forest concept. That is, the concept of forest is one of the contrasting concepts according to its semantic structure. The introduction of appositional semantics in the folklore discourse of the forest actualizes its general mental image. Because the forest is spatially divided into two parts, it represents opposite poles as a symbol of civilization and free nature. The sacredness in the symbolism of the forest is one of the characteristic aspects that manifests itself in the folklore of the peoples of the world, especially in myths and fairy tales.
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