19
yaşadığı, nə kimi dəyişikliklər keçirdiyi haqqında heç bir bilgi
verilməməkdədir.
Anılan sözlüyün sonunda Türkcədən Farsça’ya keçmiş olan
kələmələr dizini (təqribən 500 kələmə) yer almaqdadır.
Doerfer’in Türkische und Mongolische Elemente in Neupersischen
əsərinin bu haqda müəllifə yararlı bir qaynaq olacağından
əminəm.
Doerfer’in də söylədiyi kimi Türkcənin etimolojik sözlüyü bir
nəfər tərəfindən dəyil, mütəxəssislərdən oluşan geniş bir çalışma
qrupu tərəfindən və uzun araşdırmalar sonucu olaraq hazırlana
biləcəkdir.
Qaynaqlar:
(1998). Türkcə Sözlük (I‐II), TDK, Ankara.
ALTAYLI Seyfəttin, (1994). Azərbaycan Türkcəsi Sözlüğü (I‐II), MEB, İstanbul.
ATALAY, Besim, (1991). Divani‐ Lûğat‐it Türk Dizini, TDK, Ankara.
BAŞKAN, Ö., (1978). Dil Çalışmalarında Etimoloji, Türk Dili (319), Ankara.
CAFEROĞLU A. (1957). Etimolojik Araştırma Denemeleri, TDAY‐B, s.1‐11.
CLAUSON Sir G., (1972). An Etimological Dictionary of Pre‐ 13
th
Century Turkish,
Oxford.
DOERFER, G., Çev. İlhan Çənəli (1984).
Türkcənin İdeal Bir Etimolojik Sözlüğünün
Nasıl Olması Gərəktiği Hakkında Düşüncələr, Türk Dili, 385‐396, s. 365‐374.
EMRE, A.C., (1931). Türkcənin Etimolojisi için Metot Araştırmaları, TD, Ankara.
EMRE, A.C., (1939). Etimolojik Lügatimizə Hazırlık Etütləri, TD, Ankara.
EREN Hasan, (1958). Türkcə Gök Kəliməsinin Türəvləri, Jean Deny Armağanı’ndan
ayrıbasım, TTK, Ankara.
EREN Hasan, (1978‐79). Türk Dilinin Etimolojik Sözlüğünə Katkılar, TDAY.
EREN Hasan, (1999). Türk Dilinin Etimolojik Sözlüğü, Ankara.
EYUBOĞLU, İ.Z., (1988). Türkcənin Etimolojik Sözlüğü, Sosyal Yay., İstanbul.
HADİ, İsmail, (2000). Fərhange‐ Torkiye‐ Novin, Ahrar Yay., Təbriz.
ÖLMEZ M. (1998). Dosya: Tarîhî Türk Dillərinin Sözlükləri, Kebikeç (6), Ankara.
ÖLMEZ M. (1998). Etimoloji Sözlükləri, Kebikeç (6), Ankara.
ÖLMEZ, M. (1994). “Türk Dillərinin Sözlükləri və Türk Sözlükçülüğü”,Uygulamalı
Dilbilim Açısından Türkcənin Görünümü, Dil Dərnəği Yay., Ankara.
RÄSÄNEN, A.M.O., (1969). Versuch Eines Etimologischen Wörterbuchs der
Türksprachen, Helsinki.
SEVORTYAN, E.V., (1979‐80). Etimologiçeskiy Slovar Tyurskix Yazıkov (I‐III), Moskva.
TEKİN, T. (1975‐1976). Etimologiçeskiy slovar’ tyurskix yazıkov’un Tanıtımı,TDAY‐B,
s.274‐285.
VAMBERİ; A. (1878). Etymologisches Wörterbuch der Turko‐Tatarischen Sprachen,
Leipzig.
YAKIN Aziz, (1997). Etimoloji Sözlükləri, Türk Dili (541) s. 140‐150.
20
ALEXANDER CHODZKO
AS THE FORERUNNER OF UNVEILING
THE AZERBAIJANI CULTURE IN THE WEST
Ihar Lalkoŭ,
М.А., History,
Center for East European Studies,
Warsaw University
One shouldn’t underestimate the role of the
scientific activities of Alexander Chodzko (1804-
1891)
3
in the unveiling of the Azerbaijani culture in
the West, and in that way, in the history of
development of the Azerbaijani nation.
Alexander Chodzko, native of Kryvichy
(today a small town in Miadziel region of the
Bylorussia) was son of the famous Polish-
Bylorussian-Lithuanian public figure and writer –
Jan Chodzko-Borejka; alumnus of Vilnius
University, poet and friend of the famous poet
Adam Mickiewicz. In 1829 he graduated from the Institute of Oriental Studies that was
attached to the Asian Department of the Ministry of Foreign Affaires of the Russian
Empire in Saint-Petersburg, with the specialization: Persian and Arabic languages.
3 The life and works of Chodzko are still waiting for serious research. For more information
about biographic facts see: Chmielowski P., "Chodźko Borejko" in Wielka encyklopedya
powszechna ilustrowana, T.XI/XII,
Warszawa, 1893-1894; Zdziechowski M., "Aleksander
Chodźko" in Album biografii zasłużonych Polaków i Polek w. XIX, T.1, Warszawa, 1901;
Michalski J., "Chodźko Aleksander" in Sto lat myśli polskiej, T.3, Warszawa, 1907;
Płoszewski L., "Chodźko Aleksander Borejko" in Polski Słownik Biograficzny, T.3, Kraków,
1937 etc.
21
From 1830 until 1844, he worked as a Russian diplomat, mainly in Iran, chiefly as the
consular attache in Rasht – administrative center of the province of Gilan. The
important part of his official activities was consecrated to extensive travelling not only
round Iran, but also in the Caspian regions belonging to the Russian Empire. He used
these opportunities for collecting empirical materials for the future publications on the
subject of the language, the culture and the folklore of Caspian peoples, including
Azerbaijanis (Iranian Turks in the contemporary terminology).
Chodzko started to publish results of his researches after retirement, when he
settled in Paris, working for some time in the Eastern Department of the French
Ministry of Foreign Affaires and then lecturing for 26 years (1857-1883) in the
Collège de France. His publications (mainly in English and French) brought to him
world recognition as one of the best specialists of the Orient.
The Azerbaijani theme was central to his scientific work. Probably an important
role in all
this was played by his main teacher with Azeri origins in Saint – Petersburg,
Mirza Jafar Topchibashov, a famous Russian expert in oriental studies. He started to
work on it even before the “Paris period” of his life, when his ethnographic tales from
the travels in Azerbaijan were pulished in 1830 – 1833 in Russia on the pages of
Tygodnik petersburski (‘Petersburg Weekly’) and ‘Literary Newspaper’. The reader of
these essays could build an idea of the Azeri way of living and traditions, an idea of
the richness of their culture. Here in particular we could quote the legends of the
Maiden Tower and the ‘Legends of Aristotle and Plato”. As far as the records are
concerned, Chodzko’s one happens to be the only known record of this widespread
legend, well known at his times. The legend is still subject of analysis in the works of
contemporary experts in Azeri folklore. Thanks to the Chodzko’s essays one can
imagine what Baku and the life of its inhabitants were at the beginning of 1830’s
(according to the researches there were 1200 houses and 5000 inhabitants). Admiring
the art of Baku’s craftsmen or the abilities of six-year-old boy Jamil, who at this age
was able to write ‘quite decent poems’, Chodzko, at the same time, shows his surprise
from the fact that among ‘the decent people’ (bearing in mind the local aristocracy)
there are so many ‘ignoramus, who do not realize the meaning of the monuments of
the past, that deserve to be respected by descendants’. From these essays one could
also learn about the fire-worshippers that used to live in Baku and about their rich
library, which was burned in 1826, during the Russo-Persian war.