MYTHOLOGICAL TIME IN THE "SONG DUKHA GOJA OGLU DELI DOMRUL" (THE CONCEPT OF AILANU AND THE YUMUSHCHU BOY)

Abstract

The "Epic of Deli Domrul" differs from other dastans in its mythological features. This das- tan reflects the most ancient mythological worldview. Its story even embodies the Upper Paleolithic totem and the ongon thought. "The Epic of Deli Domrul" tells about the mythological worldview of our ancient ancestors during the Upper Paleolithic. İn the structure of the dastan, we see that the motives of life instead of life, as a result of the ideas of ourancient ancestors about life and death, the irrational thought of yumushchu oglan is reflected in the generic worldview. Ob- serving nature, they see how night succeeds day, sunset, moonrise at night and disappearance dur- ing the day. The idea that the dragon swallows the moon and the sun turns into a myth, and in the matriarchal period the sun and the moon are presented as a girl. Why is it customary in the mythological consciousness to sacrifice girls?
Because in matriarchy, it is advisable to sacrifice a girl, because she is pure. In particular, the girl sacrificed to the Dragon for the resurrection of the Moon plays the role of a goddess in subsequent performances, performing the function of a motive for giving life instead of life. In Altai-Turkic mythology, this motive is called Ailanu. We do not find such a name in other mo- tives. This proves that the motive for Ailanu is a very ancient motive at the world outlook level. So, Ailanu, as an ancient motive, went through many stages of worldview. The earliest stage of the formation stage of Ailanu can be associated with the period when he was a goddess. In world my- thology, there is a lot of information about the gods who sacrificed their lives. But none of them
undergo the ritual of resurrection and sacrifice in connection with the moon. Only in the Sumerian myth the gods created by Gestinanna and Enki for sacrifices correspond to the mythological con- cept of the Moon. In Turkic mythology, the motive to give one's life instead of the life of others takes a special form, therefore this sacrifice is called Ailanu. It is for these reasons that the image of Ailanu as a dead and resurrected goddess enters into epic thinking, especially during the for- mation of the Epic of Deli Domrul in "Kitabi-Dada Korkut".
İn the patriarchal period, the presentation of the Moon as a man gave birth to the belief that Deli Domrul leads himself as a yumushchu boy. Saga shows how long he was a yumushchu boy. A new mythological worldview is taken into account at the expense of the soul of the deceased hero Azrail (in the lower worldview - Aldaji). But this event takes place in the heat of the saga.
Below the name of the living angel is represented as Aldaji, as in Altai-Turkic mythology. It seems to us that the Deli Domrul war with Azrael was based on his fight with Aldaji. Instead, Deli Dom- rul, who lost to Aldaji, should die. During the transition from the mythological consciousness to the epic in the saga is also used the motive of choice in the sacrifice of the dead resurrected goddess Ailanu. But the name of Ailanu in the saga is not mentioned. The reason may be several. Ei- ther the Circle is considered very sacred, and Deli Domrul's wife was not named in her honor, or the name of the lady was named in her honor in the old versions of the saga, and in the later ver- sions it was called her. Not only that, the motive of sacrifice, dressed with the motive of life instead of life, played a special role in the fact that the wife of Deli Domrul gave her life to her husband. This does not correspond to Islamic thought, so they are usually forgiven and given 140 years of life.