THE PLACE AND FUNCTION OF THE SACRIFICE HOLIDAY AS A MODEL OF SPIRITUAL UNITY IN THE ETHNOCULTURAL SYSTEM

Abstract

The investigation of the place and function of the Sacrifice holiday as a model of spiritual unity in the ethnocultural system is directly related to the sacred places. At first glance they are seen far from one another: according to the Islamic tradition the holiday of Sacrifice is associated with Prophet Ismail and is held once a year according to the Hijri calendar, but sacrificing animals related to the sacred places are performed on any day of the year. It means that these sacrifices are far from each other in history and origin. However, it is impossible to explain the place and func- tion of the Sacrifice holiday in the ethno-culturological system beyond the victims of the sacred places. Because the Sacrifice holiday and the victims of the sacred places are united in the public consciousness and psychology of Azerbaijanis on the basis of the same sacred values. Although the ancient mythical cults are at the root of the sacrifice in the sacred places, but the people make this sacrifice for Allah. It means that the mythical thought and religious thought are intertwined in the sanctuary sacrifices. That is why the Ismail sacrificial customs, which are carried out according to Islamic rules, are also mixed with the ancient traditions of the people. Both the Sacrifice Ismail and the sanctuary sacrifices created a single meaning in the collective memory system of the Azer- baijani people living with traditional thinking. As the Sacrifice Ismail is a sacred event for the tra- ditional human being, the sanctuary sacrifices are also considered sacred equally. As he sacrifices both sacrifices for the sake of Allah, these sacrifices create a single system in his mind with the condition that each of them has its place. A traditional Azerbaijani person prays to Allah for his desire and purpose when he sacrifices Ismail sacrifice or he sacrifices animals at the sacred places.