Azerbaijan National Academy of Sciences
The director of Folklore Institute,
Doctor of philological sciences
The character Agri dag (Agri Mountain) in folklore and about the spiritual-
There are characters which mark out its national personality, turn all particular
signs of national richness into the irrefutable poetical reality in its semantic
structure in the culture history of every nation. In Azerbaijan folklore the character
Agri dag (Agri Mountain) is the ethnic personality sign which assumes the
national importance and is considered the national symbol of value according to its
artistic aim. In spite of this great truth, the Armenian falsification
intrigue object and has stained this national value which is very sacral for
Azerbaijan and Turkey Turks into Armenian dirt.
As a name, a sign Agri dag (Agri Mountain) hides very old and ancient
historical truths in itself. Not knowing the essence of these truths, in fact, it is
difficult to find out the Armenian intrigue, to expose its antihuman aim.
Being the sign of Turk national personality Agri dag (Agri Mountain) first of
all it finds out that this character is connected with the sacral-mythological
thoughts of Turks. Being connected with the national values Agri dag also is in the
sacral values row in the first thinking system of our nation.
It is said in one of the mythological text which was collected from
“The top of Alayaz is four forked. They say that Agri and Alayaz fought, Agri
was stronger and it broke Alayaz’s head”.
In generally, to explain, it means, ethyology forms the ancient function of
myths. Mythology is the first thinking system which gives the description and
explanation of the world. Having the explanation function of any mythological text
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first of all proves its
antiquity and primacy. In the previous myth it was explained
that why the top of Alayaz mountain was four forked. It shows clearly that this
myth is a very ancient text and it was created by our Turk grandfathers who lived
thousand years ago in that area.
In this mythological text it is spoken about two real historical mountains –
Agri dag (Agri Mountain) and Alayaz dag (Alayaz Mountain). In the myth it is
explained that why the top of Alayaz mountain was four forked. But the attitudes
between two mountains, simply, were not literary imaginations, it gives the
information from the most ancient and greatest historical truths.
The Azerbaijani scientist Jafar Jafarov in his article “The ancient argu
language” writes: “In Caucasus, Iran, Turkey and in other countries of the world
the words such as argun // argin, (arqun // arqin) agu//aku (аüó //àãó) were not
related with the names of argus (аüró), exactly one of its variants – argu (аrüó)
(аürû // àðüû) was efficient. It is a supposition that calling the distance between two
mountains “argu” (аrüó) (M.Kashgari) is closed with the names of mountains
Boyuk Argi (Big Argi) and Kichik Argi (Ararat) (Little Argi) in Turkey area. In the
centuries the name of these mountains was called differently and the
situating between Tiraz and Balasagun and being “between two mountains” were
called “Argu” (Arüó)”… Very likely, M.Kashgari saying that “The interval
between two mountains is called argu (аrüó)” he meant Argi Mountain in Turkey
and the interval between these mountains.
Jafar Jafarov’s these thoughts unmask all trouble-makings of the Armenians
with shining onto the national ethnic truths connected with Agri Mountain.
Apparently, the word Agri is connected with the ancient Turkish language and
it is included to the row of primary place conceptions. Signing the distance
between two mountains from the lexical point of view this word has found
affirmation in the myth that is introduced above, too. The place described in the
myth is just the place between two mountains – Alayaz and Agri.
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On the other hand, such irrefutable truth is affirmed that the word Agri (Ağrı)
circumstances the word of Ararat connected with the word Agri (Ağrı) is not
another thing that having the poorer phonetic-grammatical structure of the name of
Agri mountain in the Armenian language either.
The country which was called by ancient Asuriyaz “Urartu”, but in reality in
Turkish the country called Ararat or Ayriart in Bible was written as “Ararat
country”. In the Arman historian of the 5
century M.Khorenly the name of this
“art”) and considering that the “art” was “dag” (“mountain”) in ancient Turks,
it means that, Ararat (Araart) – “Aradag” (Distance Mountain). We’d like to add
the opinion into this consideration that the initial name of this mountain was
“Ayriart”. The opinion is affirmed that in some sources the same areas are
called Ayrarat region. Both of the interpretations are correspond to the
geographical structure of the mountain (two mountains moved, parted from each
other). And may be “Agridag” is a reproduction from those words. So, the word
“ayri” (other) being the synonym of the word “ara” (distance) (in the ancient
variant –“argo”, in the modern Azerbaijani language “ayrilig” (parting) give
maintenance of the word “to be at a distance”) was conjugated in the form Ararat
(it means “Ara-art”), little by little Ara-dag – Ayri-dag – Egri-dag (Eyri-dag
(Bend mountain)) – Agri-dag and Argu-dag – Argi-dag – Agridag – Agri-dag.
We remind that, in the pronunciation of the people of Vedibasar region the word
“agri” is pronounced as “argi”, the name of Agri Mountain is pronounced as “Argi
Nuh in Koran is noted as “Judi dag” (Judi Mountain). The Persian meaning of the
word “Judi” is “different”. In other words, the expression “Judi dag” is only in
the literal translation of Aradag (Ayridag). By the way, Nizami Ganjavi also in his
poem “Khosrov and Shirin” pointing the Nuh storm notes Agri dag (Agri
Mountain) as “Judi dags” (Judi Mountains):
Judi Mountains will drown from their generosity.
The Azerbaijani scientist of the 14
centuries Abdurrashid al-Bakuvi in
his famous literary work “The summary of the monuments and the miracles of
the powerful ruler” writing about Arminiye he gives “Boyuk Eyri dag ve Kichik
Eyri dag” in the meaning (Great Eyri Mountain and Little Eyri Mountain) as “el-
Kharis ve el-Khuvayris dag” (el-Kharis and el-Khuvayris Mountains).
We completely support the thought that the expression of "Argu beli" which
we often meet in the "Kitabi-Dede Gorgud" is connected with Agri Mountain.
Really, it is quite clear that in the sayings used in the chapters of the epos “Dede
Gorgud” such as “Argu beli Alatagi avliyuban, gushluyuban” (Hunting or
shooting in Argu beli Alatagi), “Argu beli Alatagdan dunin ashdin” (You went
down the hill from Argu beli Alatagdan at night), “Argu beli Alatagi avliyuban
ashdigim yokh” (I didn’t went down Argu beli Alatagi according to the hunt) the
expression “Argubeli” being “Agribeli” connects Agri Mountain. Later naming
“Argibeli” as “Serdarbulag beli” is connected with the summer pastures of Iravan
vicegerents during the khanate periods.
In all cases we can come to the conclusion about the name of Agri dag (Agri
Mountain) that Agridag (Ararat) historically was the Turkish mountain and it
remains today, too. No doubt, if any names of this mountain (especially Ararat)
were not in Turkish, Armenians wouldn’t change its name into “Masis”.
Agri dag (Agri Mountain) is the sacral value in ancient Turk mythological
world outlook. Let’s pay attention to a characteristic myth:
“Once a shepherd was grazing a flock of sheep at the foot of the mountain. In
the afternoon he saw that he and his flock were thirsty. There was no water
anywhere. He began to pray to Allah: “If a spring will be worked here, I’ll kill
seven sheep as a sacrifice”.
Suddenly he saw a spring in front of him. He and his flock began to drink from
it. Then the thought: “I’m not silly to kill seven sheep as a sacrifice only for the
water”. He found seven lice
under his bosom, killed them and said that they were
seven sacrifices for Allah.
At that time the shepherd and his flock turned into the stone. The stones on the
foot of Agri dag (Agri Mountain) remain from that time”.
Apparently, Agri dag (Agri Mountain) is in the row of primary religious-
mythological values and in general, Armenians wish to appropriate this value once
more proves their savage attitude to all holy values.
The investigator of Armenian literature, academic Manuk Abegyan in his
book “The history of Armenian literature” published in 1975 in Iravan writes:
“What is the origin of Armenian nation, how and when, from where and by which
ways they came here? Who and how influenced to their ethnic structure? We have
no clear and exact arguments to prove them”.
The other Armenian academician Kerop Patkanyan writes: “Armenians have
always been scoundrel masters of the places where they live,
betraying their own
In fact, it has always been so. Hays-Armenians kept in the city-province of
Hayasa and Arme which were the slave colonies from the ancient times of Asur
and Urartu states, worked in slaves jobs, periodically sold as a labor force in the
slave bazaars of these city-provinces to the merchants come from all parts of the
world, in this way spread all parts of the world, known as the master nation
(specialized slaves!) have never saved themselves from the inner slave psychology,
slave moralities and it seems that they will not be able to save themselves further…
The inner world of the slaves is always full of with rancor, malice, envy,
revanchism, unfitness, slyness, discord and other negative qualities and Armenians
having all these inner-spiritual characters today are known to everybody who
knows this nation more or less. From time to time the slave having been
humiliated, insulted spiritually and frequently, trampled own rights wants to
revenge on everybody just in the first opportunity, as if finds spiritual calmness
worst slaves among the white skinned”. Continuing his thought he writes: “If you
set the Armenian slave free for an hour without control, his character will inveigle
they have become lazier, know that it doesn’t become from weakness, but they
enjoy from the laziness. One must batter them well and make them do the
As it is said in Georgian proverb: “The Armenian came, but brought a
misfortune with himself”. Armenians brought the misfortune to the nations who
have been living in Caucasus for hundred years in peace. At first they settled down
in the ancient lands of Azerbaijan and then they wanted to build a state. They were
instigators and executors of national massacres which were procreated in
Caucasus. They began to enmity with Azerbaijanis, Georgians, Kurds, talishes,
lezgies and all other Caucasus nations and now they continue it. Their own enmity
was not enough and they began to do it among these nations. That is why they used
every unfitness and immorality.
The greatest immorality of Armenians is to adopt the history, culture,
customs, traditions, culture, kitchen – generally, material-spiritual values (created
by us during the thousands years) of the nations, especially Turks’ in whose places
they live under the patronage. In this problem there is no measure, norm of
behavior and limit for Armenians.
In the same degree it belongs to our folklore. Even according to the Armenian
falsification the harm in our folklore is too big. Because the history of Turks during
the hundred years existed in the oral form. In other words, not thinking to turn their
the script the ancient Turks who created the history on the back of the
nation to nations.
t is not accidental that, no other nations have such rich folklore
important place in the creating of folklore and history of other nations as the
folklore of Turk nations. For example, it is enough to look through the Armenian
history it will be clear that its ancient period was completely combined according
to the Turk mythic texts, historical legends and fables, the Middle Ages was
Agri dag (Agri Mountains) which was the place of faith, belief and summer
pasture of Turk chapters has a special place in this pseudo history. And its place is
so special that in the history for the first time Armenians used the picture of the
same Agri dag (Agri Mountains), bearing no relation to them, in the emblem of
Armenian-Hay state which they could create only during the first term of the 20
century. Why just Agri dag (Agri Mountains)? Because Armenians introduce
must consider Nuh prophet as their ancestor and they do it. And if Nuh is the
ancestor of Armenians, so Agri dag (Agri Mountain) where Nuh’s ship was rescue
belongs to Armenians and it is the native land of Armenians. The Armenian logic
and Armenian history study says it. Only it? Armenians pretend that after the
thunderstorm when Nuh got off the ship for the first time he noticed the place of
the city Irevan and in his language he shouted joyfully: “Yerevume”, it means “to
appear” (in the modern Armenian language “to appear” means “yerevume”). This
event took part in 2500 BC, it means 4500 years ago Nuh prophet was speaking in
the modern Armenian language. It is the shamelessness which has no analogue in
the world history study and the science history that the world community is
deceived with it by Armenians for hundreds years.
Nevertheless, the folklore texts about Agri dag (Agri Mountains) and the
thunderstorm of Nuh collected from the historical aboriginal population –
Azerbaijanis of the regions Irevan Chukhuru and Nakhchivan refute completely the
Armenian thoughts told about the ethnic history of Nuh, Nuh’s thunderstorm and
Agri dag valley.
By the way, Armenians try “to prove” the lie about their sexual reproduction
from Nuh prophet in such a primitive form that this “argument” serves too much
exposure to them. The systematic investigator Aziz Alekberli who studies the
Western Azerbaijan, generally the subject of Armenian, directing the attention to
this point of the problem pursues and comes to the conclusion that settling
consistency of Gamer-Sak-Arman Turk stocks in Western Azerbaijan lands in the
grandfather” of Armenian history. It is known that generation genealogy of
Armenians which is named with the name of Musa Khorenli as a matter of fact
belongs to Arman Turks and it bears
absolutely no relation to hays. According to
Gamer, after Gamer was his son Tur, after Tur was his son Turgam, after Turgam
his brother Azkan.
It is interesting that, during Turgam periods the Armaniya country and nation
were known with the name of lord – Turgameli, Turgamli. But when Azkan was
in the power the country was called with his name, even later this name was
concerned all Southern Caucasus nations.
According to the pretensions of Armenian historians in the most ancient
periods Armaniya had taken its name from Ashkhanas who was a patriarch, the
country and nation were called Ashkhanas, but after Ashkhanas in the power was
his son Hayk. The falsification is before our eyes.
But in fact the name of Ashkhanas in the first variant was as Askhan //
Azkhan // Azkan which is the name of Ashkenaz in Bible in the VII century BC
the tsar power of Sak // Skif – the state of Ishguz (Ich Oguz) created in Southern
Caucasus. The suffix –as //os // es in the end of the word, as it is known, is the
nominative case suffix which is added to the geographical names and ethnonims in
Greek sources. One can understand As //Az as the same name of Turk family, but
Ashkhan in the form Azkhan the khan of Azlars, in the form Azkan as Azlars
country. We consider this name (Azkan) also as the most ancient and primary form
of the word Azerbaijan (Azerboykan – the country of Azer family).
So, as we see from the text the names of Gamer, Tur, Turgam, Azkan don’t
concern to Armenians. In the generation geneology the name of Hayk which comes
after Azkan is completely placing and addition afterwards.
Musa Khorenli’s this geneology proves that all writings about Nuh prophet,
the thunderstorm of Nuh and Agri dags (Agri Mountains) written by Armenians
are false and they are Armenian method of interpretations of Azerbaijan mythic
Of course, we approach the ancestor search of Armenians normally. As every
nation they have a right to look for the ancestors who are not known for them. But
we don’t believe that they will achieve results in this problem. Because
V.L.Velichko writes: “There were many forcible, forced couplings with other
nations in Armenians.
In all probability Iran troops, Azerbaijan Tatars, Turks,
the state structure and the ability of self-defence. And from these entertainments it
is clear that, there are many kinds of bloods in the vessels of Armenians”.
At the same time all these irrefutable historical facts finding out the spiritual-
ideological, ethnic-psychological and political-historical aim of Armenian falsify-
cations give us very many duties. The Turk ethnos is the creator of the world
history. Being the creator of this history it has always fulfilled the protective
function honestly. We must continue the honor way of our grandfathers decently
suiting to Turks, defend the history called Great Turkistan which was left to us
from them and fight for its every particle as a real Turk hero.