Стр. 39 - Azərbaycan xalçaları

39
Iravan Group of Azerbaijani Carpets:
Characteristics and Artistic Features
The city of Iravan and its surrounding provinces were residential areas of the Turkic Oghuz tribes. Signs of the local population’s
history, worldviews, and ethnic identity can be seen in numerous locales in this area: tombs and burial grounds (including Turkic
kurgans), the remains of castles, palaces and fortresses, caravanserais, bridges, strangely-formed stones, horse and ram monuments,
temples, churches, mosques, and sacred places like pirs and ojags . The evidence of the past and the rich cultural heritage of Azerbai-
jani Turks (Azerbaijanis) that once lived here is shown in the names of places and the examples of folklore that have reached modern
times. Relying on nature’s blessings, the people of this area were often engaged in craftsmanship, agriculture, and cattle rearing.
The world outlook of the people that once settled here can still be traced through the folklore, myths, poetry, and tales that sprung
from local imagination. In addition to the myths and legends reflecting the traditional Turkish outlook of this region, stories com-
memorating the history of each geographic and sacred place were also created. FromAgbaba to Vedibasar, from Loru to Zangazur,
and from Goyche to Zangibasar the architecture and art examples reflect ancient historic roots.
Most monument names in western Azerbaijan exemplify originality and semantics of Turkic origin. The mythical views of the
inhabitants, their oral storytelling and characters are manifest in the architecture and especially in the carpet weaving of this region.
By studying the place names and origins (toponymy and ethno-toponymy) of this region, each province and village in the area has
a relationship to the legend of Noah’s Ark connected to Gemigaya and Nakhchivan. The name of Vedi was taken from Agridagi
(Mount Ararat) and the valley’s Vad idol, and other places like Goger, Erbi, Zengi, Gerni, Gamer, Artash, and Saklar were taken
from the names of ancient Turkic tribes. The traces of most of the place and tribe names in “The Book of Dede Korkut” are linked to
western Azerbaijan. In Iravan folklore, time begins from Noah. In the folklore of this region, Agridagi is the place that is mentioned
most often. As sacred signs in Iravan myths, Agridagi represents the first place and Noah’s era represents the first time. In the im-
agination and folklore of this region’s residents, the image of Agridagi in Iravan (including mythical views of people regarding the
mountain) has a semantic interpretation as the sacred center of the world. As symbols in the value system of people living in this
area, the lands and mountains were represented not only as living places in the folklore, but also as access points to the world. The
epics of ancient Turks assigned saintly meanings to names such as Ergenekon, Altay, Altuntug, Altungan, and other mountains like
Agridagi and Alayaz. The characters created in the myths, legends, and stories of this mountainous region were associated with
dragons. The spirit of the mountain was portrayed as a dragon in the mythical views of both the Huns and Bulgarians. The region
is located in a mountainous area and is therefore described in the folklore as a symbol of defense and protection. The fight between
good and evil was one of the major motifs in the oral literature, especially as related to times when enemies directly attacked the
mountains. According to the legends and sagas that depict both sacred places and historical figures, the population of this area
epitomized the Turkish faith and worldview.
The city of Iravan and districts such as Vedibasar, Zangezur, Daralayaz, Agbaba, Shorayel, Lor, Pambak, Goyche, Garagoyunlu,
and Shamshaddin used to be in close contact with other districts as part of western Azerbaijan. Strong ties connected this region,
which is on one of the large trade routes, with the Ottoman government, northern and eastern Azerbaijan, and Georgia’s Borchali
district. According to historical facts, the traditions and way of life of the Turks living in Shamshaddin, Karakoyunlu, and Goyche
were the same as those of the people of Ganjabasar. Historically part of the Karabakh Khanate, life in the Zangazur district was very
similar to Karabakh Turks regarding customs and daily routine. The western part of this area became very connected withAnatolian
Turks. Ties were also formed between Iravan and Zangibasar and Southern Azerbaijan’s cities of Tabriz, Khoy, and Maku. Examples
of these ties can be clearly seen both in the dialects and artistic traditions. This region is distinguished by its rich cultural heritage,
folklore, literature, and music, forming part of Azerbaijani culture in general. The history of different regions, their cultural heritage,
and toponymy prove that they are directly connected with general Azerbaijani history and culture.
Western Azerbaijan is mainly considered a mountainous and hilly region, with colorful and rich natural beauty. Rivers and
meadows make this area useful for cattle breeding. Six climate zones lend particular colors and shades to this region. The districts of
Vedi, Gamarli, andAshtarak are identifiable for their abundant gardens and grapevines, while Mehri is distinctive for its subtropical
fruits. Other areas are famous for their alpine meadows and mountain plants. In addition to forests covered with oaks, hornbeam,
sycamores, pear, apple, cherry, nut, cornelian cherry (zogal), and plum (alycha) trees, this land grew wormwood and various color-
ful plants in fields and on rocks. Its multifaceted and complicated topographic relief contributed to the incomparable flora. In the
high mountains, alpine meadows covered with colorful flowers looked like a big carpet. These features aided in the development of
animal husbandry, especially the rearing of sheep, and the extraction of natural dyes.
Carpets and carpet products hold a special place in the daily life of Azerbaijanis living in this area. In addition to different-sized
carpets and kilims, there were namazligs (prayer rugs), chuls (saddle blanket), and other woven products in western Azerbaijan. Its
rich nature lent exceptional shades to the carpets of this region and contributed mixed dyes to their color compositions. A large as-
sortment of dyes is one of the main features distinguishing the carpets of this region from others. The imaginations, mythical views,
and beliefs of the local population took on a special meaning in the patterns and compositional structures of carpets. Mythical birds
and animals, as well as specific semantic elements signifying a certain approach to the world were particular to the carpets of this
region. Even as Iravan carpets maintain strong ties with different carpet-weaving schools of Azerbaijan, they expertly represent the
thinking and feelings of people in this area.
The Iravan Khanate and surrounding districts maintained extensive trade relations with other Azerbaijani khanates as well as
many foreign countries. Reyneke, a Russian who visited Iravan in 1782, noted that it had abundant cotton fabric, silk, spring wheat,
and wine. In addition to paddy rice, sesame and flax were cultivated. While visiting Iravan, I. Chopin talked about the connection
between the number of tokhmacharligs (place where silkworms were kept) he noticed in the area of the khanate and the development
of silkworm breeding. Iravan was famous for its vineyards, as well as for different kinds of fruits and vegetables. According to a
contemporaneous source, in 1782 Isak Pasha requested the transfer from Iravan to Beyazid of black watermelon, blue watermelon,
mursegulu, cucumber, surahi, basil, henna dust, eggplant, and other seeds valued at seven thousand dinars and two abbasi. The
names of the seeds that were written in the expenditure notebook of the Uchkilse (three churches) temple are all in Azerbaijani Turk-