{"id":10404,"date":"2016-03-15T12:53:50","date_gmt":"2016-03-15T08:53:50","guid":{"rendered":"http:\/\/kultur.az\/?p=10404"},"modified":"2016-03-15T12:54:57","modified_gmt":"2016-03-15T08:54:57","slug":"baslangic","status":"publish","type":"post","link":"https:\/\/kultur.az\/?p=10404","title":{"rendered":"\u201cBa\u015f\u201dlan\u011f\u0131c"},"content":{"rendered":"

\"esad\"<\/a><\/p>\n

\u018fs\u0259d Cahangir<\/b>

birinci hiss\u0259<\/b>

El\u00e7inin \u201cBa\u015f\u201d roman\u0131nda metafizika m\u0259s\u0259l\u0259si<\/span>

Xalq yaz\u0131\u00e7\u0131s\u0131 El\u00e7inin son roman\u0131nda ilk diqq\u0259ti \u00e7\u0259k\u0259n \u0259s\u0259rin qula\u011fa q\u0259rib\u0259 g\u0259l\u0259n ad\u0131d\u0131r – “Ba\u015f”: bu adda n\u0259s\u0259 bir s\u0259rtlik, amans\u0131zl\u0131q, yer\u0259-g\u00f6y\u0259 meydan oxuyan t\u0259k\u0259bb\u00fcr, birba\u015fal\u0131q var; \u00fcst\u0259lik d\u0259 \u00e7ox q\u0131sad\u0131r, el\u0259 bil, ya b\u0259md\u0259n q\u0259fil zil\u0259 qalx\u0131r, ya da zild\u0259n q\u0259fil b\u0259m\u0259 d\u00fc\u015f\u00fcrs\u0259n; v\u0259 n\u0259hay\u0259t, b\u0259diilikd\u0259n daha \u00e7ox n\u0259s\u0259 anatomik bir t\u0259\u0259ss\u00fcrat oyad\u0131r. Amma el\u0259 ki, \u201cBa\u015f\u201d\u0131 ba\u015fa vurursan, tam \u0259ksini d\u00fc\u015f\u00fcn\u00fcrs\u0259n: “Romana bundan yax\u015f\u0131 ad tapmaq \u00e7\u0259tin ki m\u00fcmk\u00fcn olsun.”<\/span>

\u201cBa\u015f\u201d\u0131n fabulas\u0131nda g\u00fcrc\u00fc m\u0259n\u015f\u0259li rus general\u0131 Sisianovun Bak\u0131n\u0131n qo\u015fa qala qap\u0131lar\u0131 \u00f6n\u00fcnd\u0259 \u00f6ld\u00fcr\u00fclm\u0259si, sonra ba\u015f\u0131n\u0131n k\u0259silib \u0130ran \u015fah\u0131 F\u0259t\u0259liy\u0259 \u0259rm\u0259\u011fan g\u00f6nd\u0259rilm\u0259si il\u0259 ba\u011fl\u0131 m\u0259\u015fhur tarixi olay durur v\u0259 b\u00fct\u00fcn \u0259s\u0259r boyu k\u0259ll\u0259si al\u0131nm\u0131\u015f m\u00fcxt\u0259lif \u015f\u0259xsl\u0259rd\u0259n s\u00f6z gedir – Vilyam Mons, Mariya Hamilton, Danton, Molla P\u0259nah Vaqif, Yemelyan Puqa\u00e7ov v\u0259 sair v\u0259 ilax\u0131r. Milli tariximizin minl\u0259rl\u0259 olay\u0131 i\u00e7ind\u0259n m\u0259hz Sisianov olay\u0131n\u0131n se\u00e7ilm\u0259si d\u0259, y\u0259qin ki, k\u0259sik ba\u015f m\u0259s\u0259l\u0259si il\u0259 ba\u011fl\u0131d\u0131r.<\/span>

Yaz\u0131\u00e7\u0131n\u0131n bu obraza m\u00fcraci\u0259ti bir ne\u00e7\u0259 minillik frenoloji \u0259n\u0259n\u0259y\u0259 s\u00f6yk\u0259nir. Orfeyin \u00f6nc\u0259g\u00f6r\u0259nlik ed\u0259n k\u0259sik ba\u015f\u0131ndan “K\u0259sik k\u0259ll\u0259nin na\u011f\u0131l\u0131” adl\u0131 xalq na\u011f\u0131l\u0131m\u0131za, simvolistl\u0259r v\u0259 neoromantikl\u0259rin poeziyas\u0131ndan “Hamlet” (\u015eekspir), “Ruslan v\u0259 Lyudmila” (Pu\u015fkin), “Professor Douelin ba\u015f\u0131” (A.Belyayev) v\u0259 “K\u0259silmi\u015f ba\u015f”a (A.Merdok) q\u0259d\u0259r bu obraz\u0131n zahir\u0259n bir-birin\u0259 zidd iki r\u0259mzi m\u0259nas\u0131 olub: \u00f6l\u00fcm; \u00f6lm\u0259zlik.<\/span>

\u0130nsan \u00f6z \u00f6lm\u0259zliyini \u00f6l\u00fcm hesab\u0131na d\u0259rk edir. K\u0259sik ba\u015f\u0131n simvolikas\u0131 bu \u00fczd\u0259n iki\u00fczl\u00fcd\u00fcr. Buna g\u00f6r\u0259 h\u00f6kmdarlar d\u00fc\u015fm\u0259nl\u0259rin qafa tas\u0131ndan d\u00fcz\u0259ldilmi\u015f piyal\u0259d\u0259n \u015f\u0259rab i\u00e7m\u0259kl\u0259 dirilik suyu i\u00e7dikl\u0259rini z\u0259nn edirdil\u0259r.<\/span>

K\u0259sik ba\u015f\u0131n \u00fc\u00e7\u00fcnc\u00fc r\u0259mzi m\u0259nas\u0131 bu iki zidd m\u0259qam\u0131 bir araya g\u0259tirir: \u00f6l\u00fcml\u00fc v\u0259 \u00f6l\u00fcms\u00fcz d\u00fcnya aras\u0131nda \u0259laq\u0259l\u0259ndiricilik, mediumluq, qeybd\u0259n x\u0259b\u0259r verm\u0259k, \u00f6nc\u0259g\u00f6r\u0259nlik.<\/span>

Bu r\u0259mzi m\u0259nalar El\u00e7inin roman\u0131n\u0131n m\u0259zmunuyla da t\u0259sdiql\u0259nir. Rusiyan\u0131n d\u00fcnya f\u00fctuhat\u0131 ideyas\u0131 il\u0259 al\u0131\u015f\u0131b-yanan general Sisianov \u00f6mr\u00fcn m\u0259nas\u0131, d\u00fcnyan\u0131n faniliyi, ruhun \u00f6lm\u0259zliyi v\u0259 Allah\u0131n varl\u0131\u011f\u0131 bar\u0259d\u0259 h\u0259qiq\u0259ti yaln\u0131z ba\u015f\u0131 k\u0259sil\u0259nd\u0259n – ruhi-metafizik al\u0259m\u0259 ke\u00e7\u0259nd\u0259n d\u0259rk edir.<\/span>

Ad m\u0259s\u0259l\u0259si \u00fcz\u0259rind\u0259 bel\u0259 geni\u015f dayanma\u011f\u0131m\u0131z t\u0259sad\u00fcfi deyil:<\/span>

– postmodernizm\u0259 g\u00f6r\u0259, ad i\u015far\u0259l\u0259diyi \u015feyl\u0259 he\u00e7 bir daxili ba\u011fl\u0131l\u0131\u011f\u0131 olmayan \u015f\u0259rti semiotik vahidd\u0259n ba\u015fqa bir \u015fey deyil – “Q\u0131z\u0131lg\u00fcl\u00fcn ad\u0131n\u0131 d\u0259yi\u015fs\u0259n, onun \u0259tri d\u0259yi\u015fm\u0259z” (\u015eekspir). “Q\u0131z\u0131lg\u00fcl\u00fcn ad\u0131”n\u0131n m\u00fc\u0259llifi, postmodernizmin xa\u00e7 atas\u0131 da bu fikri dolay\u0131s\u0131 il\u0259 t\u0259sdiq edir: “Ad dola\u015fd\u0131rmal\u0131d\u0131r, nizama salmal\u0131 deyil”. (U.Eko, “K\u0259nar qeydl\u0259r”)<\/span>

– tradisional d\u00fc\u015f\u00fcnc\u0259y\u0259 g\u00f6r\u0259 is\u0259 ad i\u015far\u0259l\u0259diyi \u0259\u015fyan\u0131n can\u0131, y\u0259ni mahiyy\u0259tidir, divin can\u0131 \u015f\u00fc\u015f\u0259d\u0259 oldu\u011fu kimi, \u0259\u015fyan\u0131n da can\u0131 s\u00f6zd\u0259dir: “Can s\u00f6zd\u00fcr \u0259g\u0259r bilirs\u0259 insan, s\u00f6zd\u00fcr ki, deyirl\u0259r \u00f6zg\u0259dir can” (F\u00fczuli). \u00c7\u00fcnki s\u00f6z h\u0259r \u015fey\u0259 \u00f6z can\u0131ndan can verib. O, Yaradand\u0131r: “Ba\u015flan\u011f\u0131cda s\u00f6z var idi, s\u00f6z Allahda idi v\u0259 s\u00f6z Allah idi” (Y\u0259hyan\u0131n “\u0130ncil”i).<\/span>

El\u00e7inin roman\u0131nda adland\u0131rma mahiyy\u0259ti ifad\u0259 edir, \u00e7\u00fcnki o, postmodernist yox, tradisionalist roman, \u00f6l\u00fcm yox, dirilm\u0259 haqda \u0259s\u0259r yaz\u0131b, ba\u015fqa s\u00f6zl\u0259, \u015eekspird\u0259n F\u00fczuliy\u0259, q\u0259rbd\u0259n \u015f\u0259rq\u0259 qay\u0131d\u0131b.<\/span>

Burda iki n\u00fcansa fikir ver\u0259k:<\/span>

– n\u0259 q\u0259d\u0259r q\u0259rib\u0259 s\u0259sl\u0259ns\u0259 d\u0259, biz tradisionalizm terminini yenilik anlam\u0131nda i\u015fl\u0259dirik, \u00e7\u00fcnki tradisiya tam unudulub, yenid\u0259n xat\u0131rlananda art\u0131q yenilik kimi t\u0259zah\u00fcr edir; El\u00e7inin son roman\u0131nda da b\u0259dii n\u0259sr t\u0259f\u0259kk\u00fcr\u00fcm\u00fcz\u00fcn, dem\u0259k olar ki, tam unutdu\u011fu m\u0259s\u0259l\u0259d\u0259n s\u00f6z gedir;\u00a0<\/span>

– dig\u0259r t\u0259r\u0259fd\u0259n, biz “\u015f\u0259rq” dey\u0259nd\u0259 d\u00fcnyan\u0131n ad\u0259t\u0259n \u00fcz-\u00fcz\u0259 qoyulan iki co\u011frafi c\u0259h\u0259tind\u0259n birini yox, tarix\u0259n \u015f\u0259rqi d\u0259, q\u0259rbi d\u0259 \u00f6z\u00fcnd\u0259 birl\u0259\u015fdir\u0259n vahid m\u0259n\u0259vi m\u0259kan\u0131 n\u0259z\u0259rd\u0259 tuturuq; \u0130ntibah d\u00f6vr\u00fcnd\u0259n sonra q\u0259rb o m\u0259n\u0259vi m\u0259kandan uzaqla\u015f\u0131b, \u015f\u0259rq is\u0259 ona sadiq qal\u0131b; bu \u00fczd\u0259n \u015f\u0259rq\u0259 qay\u0131d\u0131\u015fdan dan\u0131\u015fmaq \u0259razi yox, tarix\u0259, m\u0259kan yox, zamana qay\u0131d\u0131\u015fdan s\u00f6z a\u00e7maq dem\u0259kdir.<\/span>

“Mahmud v\u0259 M\u0259ry\u0259m”, “A\u011f d\u0259v\u0259”, “\u00d6l\u00fcm h\u00f6km\u00fc”nd\u0259n sonra \u201cBa\u015f\u201d El\u00e7inin d\u00f6rd\u00fcnc\u00fc roman\u0131d\u0131r, amma m\u0259s\u0259l\u0259 sayda yox, son roman\u0131n \u00f6nc\u0259kil\u0259rl\u0259 daxili-tipoloji ba\u011fl\u0131l\u0131\u011f\u0131nda, y\u0259ni bu \u0259s\u0259rl\u0259rin k\u0259miyy\u0259t yox, keyfiyy\u0259t \u0259laq\u0259sind\u0259dir.<\/span>

Birinci roman – “Mahmud v\u0259 M\u0259ry\u0259m” irfani (ilahi) eq\u015fin g\u0259tirdiyi \u00f6lm\u0259zlikd\u0259n, \u00fc\u00e7\u00fcnc\u00fc roman – “\u00d6l\u00fcm h\u00f6km\u00fc” is\u0259 \u015f\u0259xsiyy\u0259t\u0259 (insana!) p\u0259r\u0259sti\u015fin t\u00f6r\u0259tdiyi \u00f6l\u00fcmd\u0259n b\u0259hs edir. M\u0259nd\u0259n i\u00e7\u0259rid\u0259ki “m\u0259n” insan\u0131 \u00f6lm\u0259zliy\u0259 apar\u0131r. “Mahmud v\u0259 M\u0259ry\u0259m” bunu deyir. “M\u0259n”d\u0259n \u00e7\u00f6ld\u0259ki m\u0259n (eqo) insana \u00f6l\u00fcm g\u0259tirir. “\u00d6l\u00fcm h\u00f6km\u00fc” is\u0259 bundan dan\u0131\u015f\u0131r.\u00a0<\/span>

Fikrin y\u00f6n\u0259lm\u0259 \u00fcnvanlar\u0131 da bu \u0259s\u0259rl\u0259rin da\u015f\u0131d\u0131\u011f\u0131 ba\u015fl\u0131ca ideya y\u00fck\u00fcn\u0259 uy\u011fundur. “Mahmud v\u0259 M\u0259ry\u0259m”d\u0259 bu \u00fcnvan g\u00f6yl\u0259r s\u0259lt\u0259n\u0259ti (metafizik al\u0259m), “\u00d6l\u00fcm h\u00f6km\u00fc”nd\u0259 yeralt\u0131 d\u00fcnyad\u0131r (q\u0259biristanl\u0131q) v\u0259 onlar bir-birini diametral sur\u0259td\u0259 inkar edir. Ona g\u00f6r\u0259 bu d\u00f6rdl\u00fckd\u0259 “Mahmud v\u0259 M\u0259ry\u0259m”in t\u0259rs-m\u00fcqabili – assendenti m\u0259hz “\u00d6l\u00fcm h\u00f6km\u00fc”d\u00fcr. Dante semiotik sistemi \u00fczr\u0259 des\u0259k, bunlardan birincisi c\u0259nn\u0259t, ikincisi is\u0259 c\u0259h\u0259nn\u0259mi i\u015far\u0259l\u0259yir.<\/span>

Bu sistemd\u0259 ikinci (“A\u011f d\u0259v\u0259”) v\u0259 d\u00f6rd\u00fcnc\u00fc (“Ba\u015f”) romanlar ke\u00e7id xarakterlidir. “A\u011f d\u0259v\u0259” \u00f6lm\u0259zlikd\u0259n \u00f6l\u00fcm\u0259, “Ba\u015f” is\u0259 \u00f6l\u00fcmd\u0259n \u00f6lm\u0259zliy\u0259 ke\u00e7idi \u0259ks etdirir. T\u0259sad\u00fcfi deyil ki, “A\u011f d\u0259v\u0259” roman\u0131n\u0131n mahiyy\u0259tini \u00f6z\u00fcnd\u0259 da\u015f\u0131yan \u0259sas obraz (A\u011f d\u0259v\u0259) \u00f6l\u00fcm\u00fc simvoliz\u0259 edir. Ba\u015fqa s\u00f6zl\u0259 des\u0259k, “A\u011f d\u0259v\u0259” bu sistemd\u0259 c\u0259nn\u0259td\u0259n c\u0259h\u0259nn\u0259m\u0259, “Ba\u015f” is\u0259 c\u0259h\u0259nn\u0259md\u0259n c\u0259nn\u0259t\u0259 ke\u00e7idi g\u00f6st\u0259rir. Odur ki, bu d\u00f6rdl\u00fckd\u0259 “A\u011f d\u0259v\u0259”nin assendenti m\u0259hz “Ba\u015fd\u0131r”.<\/span>

Q\u0131sa strukturoloji ara\u015fd\u0131rmam\u0131z\u0131 bel\u0259 yekunla\u015fd\u0131ra bil\u0259rik:<\/span>

“Mahmud v\u0259 M\u0259ry\u0259m” – c\u0259nn\u0259t;<\/span>

“A\u011f d\u0259v\u0259” \u2013 c\u0259nn\u0259td\u0259n c\u0259h\u0259nn\u0259m\u0259, \u00f6lm\u0259zlikd\u0259n \u00f6l\u00fcm\u0259 eni\u015f;<\/span>

“\u00d6l\u00fcm h\u00f6km\u00fc”- c\u0259h\u0259nn\u0259m, \u00f6l\u00fcm;<\/span>

“Ba\u015f” – c\u0259h\u0259nn\u0259md\u0259n c\u0259nn\u0259t\u0259, \u00f6l\u00fcmd\u0259n \u00f6lm\u0259zliy\u0259 y\u00fcks\u0259li\u015f;<\/span>

T\u0259kc\u0259 El\u00e7in yox, ist\u0259nil\u0259n yaz\u0131\u00e7\u0131n\u0131n (insan\u0131n!) d\u00fc\u015f\u00fcnc\u0259sinin konturlar\u0131 \u0259n qabar\u0131q ifad\u0259sini Danted\u0259 tapan bu model\u0259 uy\u011fundur v\u0259 bunun s\u0259b\u0259bi ayd\u0131nd\u0131r – insan \u00f6lm\u0259zlikd\u0259n (c\u0259nn\u0259td\u0259n) g\u0259lib v\u0259 onun d\u00fc\u015f\u00fcnc\u0259sinin h\u0259r \u00fc\u00e7 qat\u0131nda (\u015f\u00fcuralt\u0131, \u015f\u00fcur, \u015f\u00fcur\u00fcst\u00fc) yenid\u0259n \u00f6lm\u0259zliy\u0259 qovu\u015fmaq ist\u0259yi var.<\/span>

Danted\u0259n sonra bu m\u0259s\u0259l\u0259 Miltonu d\u00fc\u015f\u00fcnd\u00fcr\u00fcb v\u0259 t\u0259sad\u00fcfi deyil ki, ingilis \u015fairi \u00f6z m\u0259\u015fhur poemas\u0131n\u0131 iki hiss\u0259d\u0259n ibar\u0259t yaz\u0131b: “\u0130tirilmi\u015f c\u0259nn\u0259t”;”Qazan\u0131lm\u0131\u015f c\u0259nn\u0259t”. Milton modeli \u00fczr\u0259 des\u0259k, El\u00e7inin d\u00f6rd roman\u0131ndan ilk ikisi “c\u0259nn\u0259tin itirilm\u0259si”, son ikisi is\u0259 “qazan\u0131lmas\u0131” prosesin\u0259 uy\u011fun g\u0259lir.<\/span>

C\u0259h\u0259nn\u0259m-c\u0259nn\u0259t modeli dini d\u00fc\u015f\u00fcnc\u0259nin da\u015f\u0131y\u0131c\u0131lar\u0131 olan Dante v\u0259 Miltonun \u00f6z irad\u0259l\u0259ri il\u0259 yaran\u0131r. Modern-postmodern d\u00f6vr\u00fcn yaz\u0131\u00e7\u0131s\u0131 El\u00e7ind\u0259 is\u0259 prosesin \u0259n az\u0131 ilk yar\u0131s\u0131 (c\u0259h\u0259nn\u0259m) qeyri-iradi, \u015f\u00fcuralt\u0131 olaraq meydana \u00e7\u0131x\u0131r. Prosesi bir \u00e7evr\u0259 kimi t\u0259s\u0259vv\u00fcr ets\u0259k, onun ilk yar\u0131m\u00e7evr\u0259sind\u0259 yaz\u0131\u00e7\u0131n\u0131n Vergilisi (b\u0259l\u0259d\u00e7isi) h\u0259l\u0259 \u015f\u00fcuralt\u0131d\u0131r.<\/span>

N\u00f6vb\u0259ti yar\u0131m\u00e7evr\u0259d\u0259 proses ayd\u0131n d\u0259rk olunmu\u015f n\u0259z\u0259ri t\u0259f\u0259kk\u00fcr qat\u0131na ke\u00e7diyind\u0259n, yaz\u0131\u00e7\u0131 art\u0131q onu sad\u0259c\u0259 icra etmir, h\u0259m d\u0259 idar\u0259 edir. Onun b\u0259l\u0259d\u00e7isi rolunda \u015f\u00fcuralt\u0131 yox, indi \u015f\u00fcur (h\u0259tta ola bilsin ki \u015f\u00fcur\u00fcst\u00fc!) \u00e7\u0131x\u0131\u015f edir. Bu, m\u0259ntiqidir. Ax\u0131, s\u00f6hb\u0259t ba\u015fdan gedir. Ke\u00e7id d\u00f6vr\u00fc ax\u0131r ki, \u201cba\u015f\u201da \u00e7at\u0131b v\u0259 d diaqnozu il\u0259 (“Diaqnoz D”) d\u0259lixanadan qa\u00e7an sovet adam\u0131n\u0131n (“D\u0259lixanadan d\u0259li qa\u00e7\u0131b”) a\u011fl\u0131 ax\u0131r ki ba\u015f\u0131na g\u0259lib.<\/span>

El\u00e7in Qoqol (“D\u0259linin qeydl\u0259ri”, “\u00d6l\u00fc canlar”), yaxud C.M\u0259mm\u0259dquluzad\u0259nin (“\u00d6l\u00fcl\u0259r”, “D\u0259li y\u0131\u011f\u0131nca\u011f\u0131”) d\u0259f ed\u0259 bilm\u0259diyi \u00f6l\u00fcl\u0259r-d\u0259lil\u0259r m\u00f6vzusundan ke\u00e7ib, \u00f6l\u00fcl\u0259r-diril\u0259r m\u00f6vzusuna \u00e7ata bilir. \u00c7\u00fcnki onu n\u0259 Qoqol kimi \u015f\u00fcuralt\u0131n\u0131n infernal qatlar\u0131 \u00f6z\u00fcn\u0259 \u00e7\u0259kir, n\u0259 d\u0259 o, C.M\u0259mm\u0259dquluzad\u0259 kimi neytral zonaya d\u00fc\u015f\u00fcr.<\/span>

H\u0259r iki yaz\u0131\u00e7\u0131 \u00fc\u00e7\u00fcn xarakterik olan ruhi-psixoloji mane\u0259l\u0259ri a\u015fmaqda \u201cBa\u015f\u201d m\u00fc\u0259llifinin \u0259sas istinad n\u00f6qt\u0259si \u015f\u00fcur\u00fcst\u00fc intellektdir. Bu intellektl\u0259 t\u0259mas hesab\u0131na o sad\u0259c\u0259 \u00f6l\u00fcl\u0259r v\u0259 d\u0259lil\u0259ri yox, h\u0259m d\u0259 diril\u0259ri yazmaq q\u0259rar\u0131na g\u0259lir. Diril\u0259ri yazmaq is\u0259 art\u0131q Qoqol yox, Tolstoyla (“Dirilm\u0259”), C.M\u0259mm\u0259dquluzad\u0259 yox, \u0130sa Mu\u011fanna il\u0259 (“\u0130deal”) analoji d\u00fc\u015f\u00fcnc\u0259 sah\u0259sin\u0259 ke\u00e7m\u0259k – dirilm\u0259 zonas\u0131na daxil olmaq dem\u0259kdir.\u00a0<\/span>

\u015e\u00fcur\u00fcst\u00fc m\u0259s\u0259l\u0259si il\u0259 ba\u011fl\u0131 ki\u00e7ik bir laborator remarkaya l\u00fczum g\u00f6r\u00fcr\u00fck. H\u0259r hans\u0131 yaz\u0131\u00e7\u0131 \u015f\u00fcur\u00fcst\u00fcn\u00fcn verdiyi informasiyan\u0131 birba\u015fa \u00f6z \u015f\u0259xsi ruhi-psixoloji t\u0259cr\u00fcb\u0259 (b\u0259d\u0259nd\u0259nk\u0259nar hissiyyat) hesab\u0131na da, bu t\u0259cr\u00fcb\u0259ni ke\u00e7ir\u0259n yaz\u0131\u00e7\u0131 v\u0259 mistikl\u0259rin yarad\u0131c\u0131l\u0131\u011f\u0131ndan b\u0259hr\u0259l\u0259nm\u0259k yoluyla da \u0259ld\u0259 ed\u0259 bil\u0259r. \u015e\u00fcbh\u0259siz ki, birinci variant daha yax\u015f\u0131 olard\u0131. Lakin bel\u0259 bir ruhi-mistik t\u0259cr\u00fcb\u0259y\u0259 ya birba\u015fa, ya da dolay\u0131s\u0131 il\u0259 b\u0259l\u0259d m\u00fc\u0259llifin \u0259s\u0259ri kimi “Ba\u015f” h\u0259r iki halda b\u0259dii n\u0259srimiz \u00fc\u00e7\u00fcn yenilikdir v\u0259 bununla da maraql\u0131d\u0131r.<\/span>

“Ba\u015f”\u0131n m\u00fc\u0259llifi d\u0259 daxil olmaqla, kims\u0259 yuxar\u0131dak\u0131 fikirl\u0259rimizi filoloji fantaziya, struktural sxolastika, h\u0259tta metafizik spekulyasiya saya bil\u0259r. B\u00fct\u00fcn \u0259ks-fikirl\u0259rl\u0259 b\u0259ri ba\u015fdan raz\u0131la\u015f\u0131r\u0131q v\u0259 bu konuda dart\u0131\u015fmaya getm\u0259k fikrimiz yoxdur. \u00c7\u00fcnki yaln\u0131z \u00f6z\u00fcm\u00fcz\u0259 agah olan intuitiv (daxili!) h\u0259qiq\u0259tin m\u00fctl\u0259qliyin\u0259 israr etm\u0259yimiz \u201cba\u015f\u201ds\u0131zl\u0131\u011f\u0131m\u0131z olard\u0131. \u00d6z\u00fc d\u0259 s\u00f6hb\u0259tin “Ba\u015f”dan getdiyi bir yerd\u0259.<\/span>

El\u00e7inin daha iki \u0259s\u0259ri – “\u015eekspir” v\u0259 “Teleskop” pyesl\u0259ri d\u0259 \u0259n \u00fcmumi ideya-m\u0259zmun y\u00f6n\u00fcnd\u0259n “Ba\u015f”la eyni sistem\u0259 daxildir. \u018fg\u0259r yaz\u0131\u00e7\u0131 “\u015eekspir”d\u0259 s\u0259n\u0259t bu d\u00fcnyan\u0131n yegan\u0259 h\u0259qiq\u0259tidir q\u0259na\u0259tin\u0259 g\u0259lirdis\u0259, son roman\u0131nda Qurbani, X\u0259tayi, F\u00fczuli, Vaqif v\u0259 dig\u0259rl\u0259rinin poeziyas\u0131 timsal\u0131nda s\u0259n\u0259ti d\u0259 fani d\u00fcnyan\u0131n komponentl\u0259ri s\u0131ras\u0131na daxil edir v\u0259 bel\u0259likl\u0259, \u0259vv\u0259lki fikrin\u0259 \u00f6n\u0259mli bir redakt\u0259 edir.<\/span>

Kosmoloji t\u0259f\u0259kk\u00fcrl\u0259 yaz\u0131lan \u201c\u015eekspir\u201dd\u0259n f\u0259rqli olaraq, metafizik (kosmos \u00f6t\u0259si!) d\u00fc\u015f\u00fcnc\u0259nin m\u0259hsulu olan “Teleskop”un q\u0259hr\u0259man\u0131 ruhdur v\u0259 bu y\u00f6nd\u0259n o, “Ba\u015f”a daha yax\u0131nd\u0131r, \u00e7\u00fcnki “Ba\u015f”\u0131n da \u0259sas q\u0259hr\u0259man\u0131 ruhdur. Lakin “\u015eekspir” v\u0259 “Ba\u015f”da s\u0259n\u0259t\u0259 m\u00fcnasib\u0259td\u0259 f\u0259rq oldu\u011fu kimi, “Teleskop” v\u0259 “Ba\u015f”da da ruha, \u00fcmum\u0259n metafizika m\u0259s\u0259l\u0259l\u0259rin\u0259 m\u00fcnasib\u0259td\u0259 radikal f\u0259rql\u0259r var.<\/span>

“Teleskop”da b\u0259rz\u0259x al\u0259mind\u0259n yeri seyr ed\u0259n v\u0259 “O d\u00fcnya, yoxsa bu d\u00fcnya?” dilemmas\u0131 qar\u015f\u0131s\u0131nda qalan ruh iki\u00fczl\u00fc ger\u00e7\u0259kliyin h\u0259r iki \u00fcz\u00fcn\u0259 m\u00fcnasib\u0259td\u0259 postmodern ikiba\u015fl\u0131l\u0131qdan do\u011fan a\u00e7\u0131q-a\u015fkar ironiya s\u0259rgil\u0259yir. Says\u0131z-hesabs\u0131z m\u0259l\u0259kl\u0259r ordusundan tutmu\u015f, \u0130lahi D\u0259ft\u0259rxanan\u0131n (l\u00f6vhi-m\u0259hfuz!) katibl\u0259ri olan ba\u015f m\u0259l\u0259kl\u0259r\u0259, h\u0259tta Yaradan\u0131n \u00f6z\u00fcn\u0259 q\u0259d\u0259r he\u00e7 kim v\u0259 he\u00e7 n\u0259 bu ironiyadan s\u0131\u011fortalanmay\u0131b. N\u0259 \u00fc\u00e7\u00fcn? \u00c7\u00fcnki t\u0259kc\u0259 pyesin q\u0259hr\u0259man\u0131 yox, m\u00fc\u0259llifi d\u0259 h\u0259l\u0259 metafizik se\u00e7imini etm\u0259yib.<\/span>

Amma pyesd\u0259ki inkar\u00e7\u0131l\u0131\u011f\u0131n \u015fidd\u0259ti v\u0259 miqyas\u0131 yaz\u0131\u00e7\u0131n\u0131n bel\u0259 bir se\u00e7im\u0259 maksimum yax\u0131nla\u015fmas\u0131ndan x\u0259b\u0259r verir. \u00c7\u00fcnki pozulmaz bir ilahi qanun var – son h\u0259ddin\u0259 \u00e7atan ist\u0259nil\u0259n t\u0259zah\u00fcr\u00fcn varolma limiti bitir v\u0259 o \u00f6z\u00fcn\u00fcn \u0259ksin\u0259 \u00e7evrilir. M\u0259s\u0259l\u0259n:<\/span>

– \u0130ntibah d\u00f6vr\u00fcnd\u0259n ba\u015flayan insanm\u0259rk\u0259z\u00e7i d\u00fc\u015f\u00fcnc\u0259 (antroposentrizm) maarif\u00e7ilikd\u0259 y\u00fcks\u0259k h\u0259dd\u0259 \u00e7at\u0131r;<\/span>

– insan v\u0259 insani d\u0259y\u0259rl\u0259rin \u00f6n plana \u00e7\u0259kilm\u0259si (humanizm) modernizmd\u0259, x\u00fcsus\u0259n d\u0259 ekzistensializmd\u0259 h\u0259r k\u0259sin konkret olaraq \u00f6z\u00fcn\u00fc m\u00fctl\u0259ql\u0259\u015fdirm\u0259si il\u0259 \u0259v\u0259zl\u0259nir – “\u0130nsanlar\u0131n say\u0131 q\u0259d\u0259r \u201callah\u201d var! Bir h\u0259qiq\u0259t var, o da m\u0259n\u0259m!” \u0130nsan\u0131n \u00f6z\u00fcn\u00fc d\u0259y\u0259r saymas\u0131nda bu, sad\u0259c\u0259 y\u00fcks\u0259k yox, art\u0131q son h\u0259dd, atomar dalan idi!<\/span>

\u018fksin\u0259 \u00e7evrilm\u0259 qanunu \u00fczr\u0259 \u00f6z\u00fcn\u00fcinkar ba\u015flamal\u0131yd\u0131.<\/b>

– modernizmin ard\u0131nca g\u0259l\u0259n postmodernizm bu \u00fczd\u0259n n\u0259inki insan, \u00fcmum\u0259n h\u0259r \u015feyi inkar edirdi; postmodernizm inams\u0131zl\u0131\u011f\u0131n son h\u0259ddi idi; daha inanmama\u011fa kims\u0259 v\u0259 ya n\u0259s\u0259 yoxuydu; indi inams\u0131zl\u0131\u011f\u0131n (imans\u0131zl\u0131\u011f\u0131n!) inkar\u0131 v\u0259 inam\u0131n (iman\u0131n!) t\u0259sdiqi t\u0259l\u0259b olunurdu.<\/span>

\u018fksin\u0259 \u00e7evrilm\u0259 qanunu \u00fczr\u0259 n\u00f6vb\u0259ti \u00f6z\u00fcn\u00fcinkar ba\u015flamal\u0131yd\u0131.<\/b>

Tradisional metafizik h\u0259qiq\u0259tl\u0259rin t\u0259sdiqin\u0259 s\u00f6yk\u0259n\u0259n “Ba\u015f” roman\u0131 bu \u00e7ox\u0259srlik \u0259ksin\u0259 \u00e7evrilm\u0259l\u0259rin \u0259n son dal\u011fas\u0131nda yaran\u0131b. Roman\u0131n psixoloji \u0259sas\u0131nda \u0259ksin\u0259 \u00e7evrilm\u0259 qanunu durur. Bu \u00fczd\u0259n romanda “Teleskop” \u00fc\u00e7\u00fcn s\u0259ciyy\u0259vi olan postmodernist ikiba\u015fl\u0131l\u0131qdan, metafizik ger\u00e7\u0259kliyin varl\u0131\u011f\u0131na skeptik m\u00fcnasib\u0259t v\u0259 s\u0259tiralt\u0131 ironiyadan \u0259s\u0259r-\u0259lam\u0259t yoxdur. \u00c7\u00fcnki “Teleskop”un dilemma qar\u015f\u0131s\u0131nda qalan m\u00fc\u0259llifind\u0259n f\u0259rqli, “Ba\u015f”\u0131n m\u00fc\u0259llifi art\u0131q \u00f6z metafizik se\u00e7imini edib. Roman \u00f6z mahiyy\u0259ti etibaril\u0259 bu se\u00e7imd\u0259n do\u011fan q\u0259na\u0259tl\u0259ri ifad\u0259 edir.<\/span>

M\u00fc\u0259llif bu romanda yeni d\u00fc\u015f\u00fcnc\u0259 m\u00fcst\u0259visin\u0259 – rasional Arsitotel m\u0259ntiqind\u0259n irrasional Platon m\u0259ntiqin\u0259 ke\u00e7ir. Burda Nizaminin \u201c\u0130sk\u0259nd\u0259rnam\u0259\u201dsind\u0259 Platon v\u0259 Aristotelin yar\u0131\u015f\u0131 il\u0259 ba\u011fl\u0131 remarkaya ehtiyac olacaq. Aleksandr Makedonskinin m\u00fcnsiflik etdiyi bu yar\u0131\u015fda Aristotel eksperiment predmeti kimi se\u00e7il\u0259n adam\u0131 t\u00fct\u0259k \u00e7almaqla ancaq \u00f6ld\u00fcr\u0259 bilir, Platon is\u0259 \u00f6z t\u00fct\u0259yi il\u0259 onu dirildir v\u0259 qalib g\u0259lir.<\/span>

Aristotelin rasional m\u0259ntiqi ancaq \u00f6l\u00fcm\u0259 q\u0259d\u0259r gedir, Platon is\u0259 \u00f6z irrasional idrak\u0131 il\u0259 \u00f6lm\u0259zliy\u0259 (metafizik qata!) ke\u00e7ir. \u018fsas m\u0259s\u0259l\u0259 (Maqnum Opus!) is\u0259 insan\u0131n \u00f6z \u00f6lm\u0259zliyini d\u0259rk etm\u0259sidir. Nizami t\u00fct\u0259k haqq-hesab\u0131 il\u0259 bunu deyir.<\/span>

Nizami modelini El\u00e7inin romanlar\u0131na t\u0259tbiq ets\u0259k, “\u00d6l\u00fcm h\u00f6km\u00fc\u201d yaz\u0131\u00e7\u0131n\u0131n d\u00fc\u015f\u00fcnc\u0259sind\u0259ki aristotelizm\u0259 veril\u0259n h\u00f6km, “Ba\u015f” is\u0259 art\u0131q platonizm\u0259 ke\u00e7iddir. Aleksandr Makedonskid\u0259n roman yazan Nizamid\u0259n s\u0259kkiz \u0259sr sonra rus imperatoru I Aleksandrdan roman yazan El\u00e7in d\u0259 Aristotelin t\u00fct\u0259yini qoltu\u011funa verir. \u00c7\u00fcnki o art\u0131q rasional Aristotel m\u0259ntiqi il\u0259 yox, irrasional Platon m\u0259ntiqi il\u0259 d\u00fc\u015f\u00fcn\u00fcr. \u0130ndi onun ger\u00e7\u0259kliy\u0259 m\u00fcnasib\u0259ti Platonda oldu\u011fu kimi konseptuald\u0131r, y\u0259ni o t\u0259kc\u0259 \u00f6l\u00fcm\u00fcn b\u0259ri yox, o biri \u00fcz\u00fcn\u00fc d\u0259 ger\u00e7\u0259k say\u0131r.<\/span>

Buna g\u00f6r\u0259 son roman\u0131nda yaz\u0131\u00e7\u0131n\u0131n ist\u0259r \u00f6lm\u0259z, transsendent ruha, ist\u0259rs\u0259 d\u0259 \u00fcmum\u0259n metafizik ger\u00e7\u0259kliy\u0259 m\u00fcnasib\u0259ti birm\u0259nal\u0131 olaraq t\u0259sdiqedicidir.<\/span>

Bu fakt yaz\u0131\u00e7\u0131n\u0131 son iyirmi be\u015f illik yarad\u0131c\u0131l\u0131\u011f\u0131nda \u00f6z\u00fcn\u00fc b\u0259z\u0259n \u00fcns\u00fcr, b\u0259z\u0259n is\u0259 sistem \u015f\u0259klind\u0259 b\u00fcruz\u0259 ver\u0259n (“Teleskop”da oldu\u011fu kimi) postmodernist d\u00fc\u015f\u00fcnc\u0259 v\u0259 \u00fcslubla vidala\u015fmas\u0131ndan x\u0259b\u0259r verir. \u00c7\u00fcnki postmodernizm he\u00e7 bir \u0259b\u0259di ger\u00e7\u0259kliyi, he\u00e7 bir metafizik nizam\u0131 (nizamiliyi!) q\u0259bul etmir.<\/span>

Bel\u0259likl\u0259, El\u00e7inin son roman\u0131 sad\u0259c\u0259 “Ba\u015f” yox, h\u0259m d\u0259 “ba\u015f”lan\u011f\u0131cd\u0131r. Roman \u00f6z m\u00fc\u0259llifinin yarad\u0131c\u0131l\u0131\u011f\u0131nda yeni, daha kamil bir d\u00f6n\u0259min \u201cba\u015f\u201dlanmas\u0131ndan x\u0259b\u0259r verir. Terminoloji t\u0259l\u0259sk\u0259nliy\u0259 yol verm\u0259k ehtimal\u0131n\u0131 da g\u00f6z \u00f6n\u00fcn\u0259 almaqla, bu m\u0259rh\u0259l\u0259ni metafizik realizm adland\u0131rma\u011f\u0131 t\u0259klif edirik. Bir daha diqq\u0259t ed\u0259k –\u00a0<\/span>METAF\u0130Z\u0130K REAL\u0130ZM!<\/b>

Ad\u0131ndan da g\u00f6r\u00fcnd\u00fcy\u00fc kimi, bu meyl \u0259n\u0259n\u0259vi realizm\u0259 metafizik qat\u0131n \u0259lav\u0259sil\u0259 \u015f\u0259rtl\u0259n\u0259n yarad\u0131c\u0131l\u0131q metodudur. Rus \u0259d\u0259biyyat\u0131nda bu metodun tan\u0131nm\u0131\u015f n\u00fcmay\u0259nd\u0259si v\u0259 n\u0259z\u0259riyy\u0259\u00e7isi olan Yuri Mamleyev \u00f6z\u00fcn\u00fcn “Varl\u0131\u011f\u0131n taleyi” \u0259s\u0259rind\u0259 yaz\u0131r: “…metafizik realizm metafizik s\u0259viyy\u0259ni, ruhi axtar\u0131\u015flar\u0131, insan q\u0259lbi v\u0259 kainat\u0131n gizli sirl\u0259rini v\u0259 sairi \u00f6z\u00fcnd\u0259 birl\u0259\u015fdir\u0259n \u0259n\u0259n\u0259vi realizmdir”.<\/span>

Amma metafizik realizm m\u0259s\u0259l\u0259sind\u0259 Mamleyev\u0259 istinad rus yaz\u0131\u00e7\u0131s\u0131 il\u0259 El\u00e7in aras\u0131nda metodoloji b\u0259rab\u0259rlik i\u015far\u0259si qoymaq kimi anla\u015f\u0131lmamal\u0131d\u0131r. \u00d6nc\u0259 m\u0259s\u0259l\u0259nin t\u0259kc\u0259 bu iki yaz\u0131\u00e7\u0131 yox, ist\u0259nil\u0259n yaz\u0131\u00e7\u0131ya aid olan \u00fcmumi y\u00f6nl\u0259rind\u0259n ba\u015flayaq:<\/span>

– eyni metodla yazan v\u0259 metodoloji y\u00f6nd\u0259n tam \u00fcst-\u00fcst\u0259 d\u00fc\u015f\u0259n iki yaz\u0131\u00e7\u0131 t\u0259s\u0259vv\u00fcr etm\u0259k \u00e7\u0259tindir. \u0130stedad h\u0259mi\u015f\u0259 f\u0259rdidir v\u0259 he\u00e7 bir n\u0259z\u0259ri \u00e7\u0259r\u00e7iv\u0259y\u0259 s\u00f6z\u00fcn tam m\u0259nas\u0131nda s\u0131\u011fm\u0131r; h\u0259r hans\u0131 bir yaz\u0131\u00e7\u0131n\u0131n m\u00fc\u0259yy\u0259n metodoloji d\u00fc\u015f\u0259rg\u0259y\u0259 aid edilm\u0259si onun \u00f6z\u00fcn\u0259xas c\u0259h\u0259tl\u0259ri \u00fcz\u00fcnd\u0259n h\u0259mi\u015f\u0259 qa\u00e7\u0131lmaz \u015f\u0259rtlikl\u0259rl\u0259 ba\u011fl\u0131 olur;<\/span>

– adi ger\u00e7\u0259klikd\u0259n f\u0259rqli olaraq metafizik reall\u0131q h\u0259r k\u0259s\u0259 f\u0259rdi qaydada a\u00e7\u0131l\u0131r, h\u0259r k\u0259s onu d\u00fcnyada yaln\u0131z \u00f6z\u00fcn\u0259 m\u0259xsus olan formada g\u00f6r\u00fcr v\u0259 g\u00f6st\u0259rir; \u00e7\u00fcnki metafizika daxili g\u00f6zl\u0259 g\u00f6r\u00fcl\u00fcr v\u0259 he\u00e7 k\u0259s ba\u015fqas\u0131n\u0131n daxilin\u0259 girib varl\u0131\u011fa ordan baxa bilm\u0259z; metafizikan\u0131n ham\u0131n\u0131 v\u0259 h\u0259r \u015feyi \u00f6z\u00fcnd\u0259 birl\u0259\u015fdir\u0259n h\u0259qiq\u0259t n\u00f6qt\u0259sin\u0259 (vadiyi-v\u0259hd\u0259t) is\u0259 \u00e7ox az adam gedib \u00e7at\u0131r; bizc\u0259, Mamleyev bu yolun t\u0259riq\u0259t, El\u00e7in is\u0259 m\u0259rif\u0259t m\u0259rh\u0259l\u0259sind\u0259dir.<\/span>

Bizim \u00fc\u00e7\u00fcn daha maraql\u0131 olan El\u00e7ind\u0259n s\u00f6z ged\u0259nd\u0259 m\u0259rif\u0259t m\u0259qam\u0131 g\u00f6yd\u0259nd\u00fc\u015fm\u0259 bir yarl\u0131q olmay\u0131b, d\u0259qiq g\u00f6st\u0259riciy\u0259 malikdir. Klassik t\u0259s\u0259vv\u00fcf\u0259 g\u00f6r\u0259, insan b\u0259d\u0259n v\u0259 ruh da daxil olmaqla i\u00e7-i\u00e7\u0259 yerl\u0259\u015f\u0259n yeddi candan ibar\u0259tdir. M\u0259rif\u0259t bu canlar\u0131n bir-birind\u0259n ayr\u0131lmas\u0131 il\u0259 ba\u015flay\u0131r v\u0259 ruhun b\u0259d\u0259nd\u0259n ayr\u0131lmas\u0131 il\u0259 ba\u015fa \u00e7at\u0131r. El\u0259 ki, ruh b\u0259d\u0259nd\u0259n ayr\u0131l\u0131r, insan \u00f6z\u00fcn\u00fc b\u0259d\u0259n yox, ruh kimi d\u0259rk edir v\u0259 onun d\u00fcnyag\u00f6r\u00fc\u015f\u00fcnd\u0259 radikal d\u0259yi\u015fiklik ba\u015flay\u0131r – o h\u0259r \u015fey\u0259 Alah\u0131n bir z\u0259rr\u0259si olan ruhun g\u00f6z\u00fcyl\u0259 bax\u0131r, bununla da aprior ilahi bilgi, y\u0259ni \u0259z\u0259li m\u0259rif\u0259t (qnozis) sahibi olur.<\/span>

Bu anlamda ruhu b\u0259d\u0259nind\u0259n ayr\u0131lan v\u0259 \u00f6z\u00fcn\u00fc ruh kimi d\u0259rk ed\u0259n \u0259sas q\u0259hr\u0259man\u0131n d\u00fc\u015f\u00fcnc\u0259l\u0259rind\u0259n ibar\u0259t \u201cBa\u015f\u201d roman\u0131 postmodern \u00f6t\u0259si m\u0259rif\u0259tnam\u0259, onun m\u00fc\u0259llifi is\u0259 m\u0259rif\u0259t sahibidir. Amma roman\u0131n klassik t\u0259s\u0259vv\u00fcfd\u0259n bir f\u0259rqi var. Sufil\u0259r bu m\u0259rif\u0259t\u0259 \u00f6lm\u0259mi\u015fd\u0259n \u00f6nc\u0259, roman\u0131n q\u0259hr\u0259man\u0131 is\u0259 \u00f6ld\u00fckd\u0259n sonra \u00e7at\u0131r.<\/span>

B\u00fct\u00fcn bunlar h\u0259r hans\u0131 iki yaz\u0131\u00e7\u0131 aras\u0131nda s\u00f6z\u00fcn tam m\u0259nas\u0131nda metodoloji qeyri-b\u0259rab\u0259rlik m\u0259s\u0259l\u0259sinin \u0259n gen\u0259l y\u00f6nl\u0259ridir. Amma m\u0259s\u0259l\u0259nin bilavasit\u0259 Mamleyev v\u0259 El\u00e7inl\u0259 ba\u011fl\u0131 \u00f6z\u0259l y\u00f6nl\u0259ri d\u0259 var.<\/span>

Rus yaz\u0131\u00e7\u0131s\u0131n\u0131n romanlar\u0131nda (\u201cMoskva qambiti\u201d, \u201c\u00d6zg\u0259\u201d, \u201cRusiya il\u0259 t\u0259kb\u0259t\u0259k\u201d, \u201cRuhun imperiyas\u0131\u201d, \u201cD\u00fcnya v\u0259 q\u0259hq\u0259h\u0259\u201d, \u201cD\u0259h\u015f\u0259tin qanadlar\u0131\u201d, \u201cKainat tarixi\u201d, \u201cSondan sonra\u201d v\u0259 s.) qat\u0131 metafizika adi ger\u00e7\u0259klikl\u0259 \u0259ri\u015f-ar\u011fac kimi i\u00e7-i\u00e7\u0259dir v\u0259 onlar\u0131 bir-birind\u0259n ay\u0131rmaq m\u00fcmk\u00fcns\u00fczd\u00fcr.<\/span>

El\u00e7inin roman\u0131nda is\u0259 dumanl\u0131 metafizik eyhamlar, g\u00fccl\u0259 sezil\u0259n metafizik i\u015far\u0259l\u0259rin adi ger\u00e7\u0259kliy\u0259 z\u0259rif m\u00fcdaxil\u0259sind\u0259n dan\u0131\u015fmaq olar. Burda metafizik ger\u00e7\u0259klik v\u0259 adi ger\u00e7\u0259klik ikim\u0259rt\u0259b\u0259li evin ayr\u0131-ayr\u0131 qatlar\u0131d\u0131r – birinci qat adi, ikinci qat metafizik ger\u00e7\u0259klikdir. Sad\u0259c\u0259, hans\u0131sa g\u00f6z\u0259g\u00f6r\u00fcnm\u0259z \u00e7atlar\u0131n hesab\u0131na ikinci qatdan birinci qata n\u0259l\u0259rs\u0259 s\u0131z\u0131r.<\/span>

Yuxar\u0131dak\u0131 f\u0259rq\u0259 uy\u011fun olaraq, Mamleyevin q\u0259hr\u0259manlar\u0131 b\u00fct\u00fcn qeyri-adilikl\u0259ri, q\u0259rib\u0259likl\u0259ri il\u0259 birlikd\u0259 real \u015f\u0259xsl\u0259r, El\u00e7inin ba\u015f q\u0259hr\u0259man\u0131 is\u0259 xalis metafizik subyekt, transsendent m\u0259n, y\u0259ni ruhdur.<\/span>

Y.Mamleyevin romanlar\u0131 \u00fc\u00e7\u00fcn xarakterik olan aqressiv psixoloji iqlim, psixopat q\u0259hr\u0259manlar, \u00f6l\u00fcm\u00fcn empirik d\u0259rki namin\u0259 t\u00f6r\u0259dil\u0259n eksperimental q\u0259tll\u0259r, zorlanma v\u0259 intiharlar, bir s\u00f6zl\u0259, infernalizm (\u201c\u00e7ernuxa\u201d) elementl\u0259ri El\u00e7inin roman\u0131nda ya \u00fcmum\u0259n yoxdur, ya da \u00f6n\u0259mli d\u0259r\u0259c\u0259d\u0259 yum\u015fal\u0131b.<\/span>

H\u0259r \u015feyin (el\u0259c\u0259 d\u0259 insan\u0131n!) g\u00f6r\u00fcnd\u00fcy\u00fcnd\u0259n daha b\u00f6y\u00fck anlam da\u015f\u0131mas\u0131na dair magik-metafizik duyum bu yaz\u0131\u00e7\u0131lar\u0131n h\u0259r ikisin\u0259 xasd\u0131r, bir f\u0259rql\u0259 ki, Mamleyev daha \u00e7ox qara, El\u00e7in is\u0259 daha \u00e7ox a\u011f maqd\u0131r.<\/span>

B\u0259s, metafizik problematikadan s\u00f6z ged\u0259nd\u0259, \u00e7a\u011fda\u015f Az\u0259rbaycan n\u0259srind\u0259 durum nec\u0259dir? \u018fg\u0259r \u015f\u00fcuralt\u0131 yox, yaz\u0131\u00e7\u0131 t\u0259r\u0259find\u0259n ayd\u0131n d\u0259rk olunan metafizikadan dan\u0131\u015fsaq, xeyli t\u0259r\u0259dd\u00fcd etm\u0259li olaca\u011f\u0131q. Halbuki, Az\u0259rbaycan Nizami, N\u0259simi, X\u0259tai, F\u00fczuli, Cavid kimi metafizik d\u00fchalar yetir\u0259n klassik \u015f\u0259rq \u00f6lk\u0259sidir. \u015e\u0259rqd\u0259 is\u0259 metafizikaya s\u0259daq\u0259t q\u0259rbl\u0259 m\u00fcqayis\u0259d\u0259 qat-qat g\u00fccl\u00fc olub v\u0259 indi d\u0259 el\u0259dir. Q\u0259rb-xristian metafizikas\u0131 da \u00f6z m\u0259n\u015f\u0259yi etibaril\u0259 q\u0259rb yox, \u015f\u0259rq hadis\u0259sidir – H\u0259zr\u0259ti \u0130sa q\u0259rbd\u0259 yox, \u015f\u0259rqd\u0259 do\u011fulmu\u015f v\u0259 f\u0259aliyy\u0259t g\u00f6st\u0259rmi\u015fdi. B\u0259s, onda b\u0259dii n\u0259srimiz metafizik m\u00f6vzular bax\u0131m\u0131ndan niy\u0259 x\u00fcsusi parlaql\u0131\u011f\u0131 il\u0259 se\u00e7ilmir?<\/span>

Bunun \u00e7oxlu s\u0259b\u0259bl\u0259ri s\u0131ras\u0131nda ikisini daha \u00f6n\u0259mli say\u0131r\u0131q:<\/span>

– q\u0259rb f\u0259ls\u0259f\u0259sind\u0259 Dekart\u0131n deizmi, Spinozan\u0131n panteizmi, Feyerbax\u0131n ateizmi, Marks\u0131n materializmi, Kontun pozitivizmind\u0259n tutmu\u015f Haydeggerin ekzistensializmin\u0259 q\u0259d\u0259r \u0259srd\u0259n-\u0259sr\u0259 g\u00fccl\u0259n\u0259n antimetafizik meyl \u00f6t\u0259n y\u00fczild\u0259 d\u00fcnya insan\u0131n\u0131n d\u00fc\u015f\u00fcnc\u0259sind\u0259 \u015f\u0259riksiz avtoritet\u0259 \u00e7evrilmi\u015fdi; bu, problemin f\u0259ls\u0259fi \u0259sas\u0131 idi.<\/span>

– qat\u0131 antimetafizik ideologiyaya malik sovet rejimi (x\u00fcsus\u0259n d\u0259 Stalin d\u00f6n\u0259mind\u0259!) \u0259b\u0259diyy\u0259tin qap\u0131s\u0131n\u0131 \u0259d\u0259biyyat\u0131n \u00fcz\u00fcn\u0259 b\u0259rk-b\u0259rk ba\u011flam\u0131\u015fd\u0131; bu is\u0259 problemin siyasi-ideoloji \u0259sas\u0131 idi.<\/span>

\u018fslind\u0259, bu amill\u0259rd\u0259n ikincisi birincinin qanuni v\u0259 m\u0259ntiqi davam\u0131 (Marks-Engels-Lenin-Stalin!) idi v\u0259 problemin bir \u0259sas\u0131 vard\u0131 – Yeni D\u00f6vrd\u0259n \u00fcz\u00fc b\u0259ri getdikc\u0259 daha \u00e7ox maddil\u0259\u015f\u0259n insan d\u00fc\u015f\u00fcnc\u0259sinin h\u0259r c\u00fcr metafizik-ruhani ba\u015flan\u011f\u0131cdan uzaq d\u00fc\u015fm\u0259si.<\/span>

Bununla bel\u0259, 60-c\u0131 ill\u0259rd\u0259n sonra yaranan b\u0259dii n\u0259sr \u00f6rn\u0259kl\u0259rimizd\u0259 metafizika \u00f6z\u00fcn\u00fcn ist\u0259r infraq\u0131rm\u0131z\u0131 (Y.S\u0259m\u0259do\u011flu, M.S\u00fcleymanl\u0131, A.M\u0259sud), ist\u0259rs\u0259 d\u0259 ultrab\u0259n\u00f6v\u015f\u0259yi (\u0130.Mu\u011fanna) lay\u0131 il\u0259 m\u00f6vcud idi. Lakin bu yaz\u0131\u00e7\u0131lar\u0131n \u0259s\u0259rl\u0259rind\u0259ki metafizikan\u0131n h\u00f6km\u0259n ya kosmoloji (\u0130.Mu\u011fanna), ya mifoloji (Y.S\u0259m\u0259do\u011flu), ya psixoloji (M.S\u00fcleymanl\u0131, A.M\u0259sud) a\u015fqar\u0131 var. \u00c7\u00fcnki onlar\u0131n \u0259ks\u0259rinin \u0259s\u0259rl\u0259rind\u0259ki metafizik duyum \u015f\u00fcuralt\u0131 fakt\u0131 kimi meydana \u00e7\u0131x\u0131r. Mu\u011fannan\u0131n bilavasit\u0259 \u015f\u00fcur\u00fcst\u00fcn\u00fcn dikt\u0259sil\u0259 yaz\u0131lan “\u0130deal”\u0131 bu y\u00f6nd\u0259n bir istisna olsa da, yaz\u0131\u00e7\u0131n\u0131n metafizika anlay\u0131\u015f\u0131 sonucda kosmosla eynil\u0259\u015fir. Metafizika is\u0259 kosmik yox, metakosmik (kosmos \u00f6t\u0259si)”\u0259razi”dir.<\/span>

90-c\u0131lardan H.Heris\u00e7inin “Solaxay” roman\u0131na g\u0259linc\u0259, \u0259s\u0259rd\u0259 metafizik \u0259razinin t\u0259svirind\u0259n daha \u00e7ox, sirr al\u0259min\u0259 \u00e7\u0131x\u0131\u015f metodundan (insan\u0131n indiy\u0259d\u0259k latent qalm\u0131\u015f sol t\u0259r\u0259f imkanlar\u0131n\u0131n aktivl\u0259\u015fdirilm\u0259si – ambideksteriya) s\u00f6z gedir.<\/span>

B\u00fct\u00fcn bunlar “Ba\u015f” roman\u0131n\u0131 milli b\u0259dii n\u0259sr d\u00fc\u015f\u00fcnc\u0259mizd\u0259 xalis, kristal metafizikan\u0131n t\u0259svir olundu\u011fu ilk \u0259s\u0259r kimi d\u0259y\u0259rl\u0259ndirm\u0259y\u0259 \u0259sas verir.<\/span>

Eyni t\u0259snifat\u0131 yuxar\u0131da ad\u0131 ke\u00e7\u0259n yaz\u0131\u00e7\u0131lar\u0131n insana m\u00fcnasib\u0259ti bax\u0131m\u0131ndan da aparmaq olar. Onlar ya mifik (Y.S\u0259m\u0259do\u011flu), ya psixoloji (M.S\u00fcleymanl\u0131, A.M\u0259sud), yada kosmik (\u0130.Mu\u011fanna) insandan dan\u0131\u015f\u0131blar. “Ba\u015f” metafizik adamdan s\u00f6z a\u00e7\u0131r. H.Heris\u00e7inin tibbi-eksperimental yolla qeybd\u0259n informasiya alan ambidekster q\u0259hr\u0259man\u0131 \u00fcmum\u0259n insan yox, post insand\u0131r.<\/span>

Altm\u0131\u015f\u0131nc\u0131 ill\u0259rd\u0259n \u00f6nc\u0259ki sosrealist n\u0259srin q\u0259hr\u0259man\u0131n\u0131n is\u0259 bu t\u0259snifata d\u0259xli azd\u0131r. Tipik sovet n\u0259srinin q\u0259hr\u0259man\u0131na h\u0259tta homo sapiens d\u0259 (a\u011f\u0131ll\u0131 adam) dem\u0259k \u00e7\u0259tindir, \u00e7\u00fcnki totalitar kommunizm ideyas\u0131n\u0131n k\u00f6l\u0259si olan bu adamda m\u0259hz f\u0259rdi a\u011f\u0131l \u00e7atm\u0131rd\u0131. \u00c7\u00fczi istisnalar\u0131 \u00e7\u0131xmaqla, Stalin d\u00f6n\u0259minin n\u0259sr q\u0259hr\u0259man\u0131 polad \u00e7\u0259kicini burjuaziyan\u0131n ba\u015f\u0131na vuran f\u0259hl\u0259, yaxud ora\u011f\u0131n\u0131 o \u00e7\u0259kic\u0259 s\u00f6yk\u0259k ver\u0259n k\u0259ndli d\u0259, oraq-\u00e7\u0259kic tandeminin t\u0259\u015fkilat\u00e7\u0131s\u0131 olan inqilab\u00e7\u0131, yaxud bu tandem\u0259 m\u0259dhiyy\u0259l\u0259r d\u00fcz\u00fcb-qo\u015fan \u015fair d\u0259 ola bil\u0259rdi, amma mifoloji \u00f6z\u00fcm\u00fcz-\u00f6zg\u0259l\u0259ri modeli (binarl\u0131q!) \u00fczr\u0259 yarad\u0131lan bu sxematik m\u0259xluq ist\u0259nil\u0259n halda canl\u0131 insan deyildi.<\/span>

\u018fslind\u0259, homo metafizikus da insan deyil, lakin o, normal insan\u0131n (homo sapiensin!) d\u00fc\u015f\u00fcnc\u0259 h\u00fcdudlar\u0131n\u0131 ondan yuxar\u0131 qalxmaqla a\u015f\u0131r. Halbuki tipik sosrealist n\u0259srin q\u0259rh\u0259man\u0131 bu h\u00fcduddan sad\u0259c\u0259 a\u015fa\u011f\u0131 d\u00fc\u015f\u00fcrd\u00fc. Klassik \u015f\u0259rq k\u0259lam\u00e7\u0131lar\u0131n\u0131n dili il\u0259 des\u0259k, insanl\u0131\u011f\u0131 iki c\u00fcr a\u015fmaq olar – ya m\u0259l\u0259k, ya da heyvan olmaqla. Sosrealist q\u0259hr\u0259man ikincil\u0259rd\u0259n idi. T\u0259sad\u00fcfi deyil ki, C.Oruel totalitar sovet rejimini if\u015fa ed\u0259n iki m\u0259\u015fhur antiutopik \u0259s\u0259rind\u0259n birini “Heyvanxana” adland\u0131r\u0131r, ikincisind\u0259 (“1984”) is\u0259 kommunist inanc\u0131n\u0131 n\u0259z\u0259rd\u0259 tutaraq, “\u0130nancl\u0131 adama a\u011f\u0131l laz\u0131m deyil” dey\u0259 ironiya edirdi.<\/span>

Sual oluna bil\u0259r ki, ax\u0131, metafizik qata \u00e7\u0131xma\u011f\u0131n \u0259s\u0259rin b\u0259dii-estetik d\u0259y\u0259rl\u0259ndirilm\u0259sin\u0259 n\u0259 d\u0259xli var? Bu, do\u011frudanm\u0131, b\u0259dii m\u0259tnin analizind\u0259 h\u0259lledici meyard\u0131r:<\/span>

– metafizika anlay\u0131\u015f\u0131 \u00fcz\u0259rind\u0259 israr etm\u0259yimiz (metaisrar\u0131m\u0131z!), b\u00fct\u00fcn yaz\u0131 boyu d\u00fcnya v\u0259 milli \u0259d\u0259biyyat tarixin\u0259 ekskurslar\u0131m\u0131zda bu anlay\u0131\u015f\u0131 etalon kimi g\u00f6t\u00fcrm\u0259yimiz h\u0259r \u015feyd\u0259n \u00f6nc\u0259 “Ba\u015f” roman\u0131n\u0131n \u00f6z\u00fcn\u00fcn m\u0259zmunundan do\u011fur; biz, sad\u0259c\u0259, fakt\u0131 analitik registrasiyadan ke\u00e7iririk; bu, metafizika anlay\u0131\u015f\u0131na ard\u0131c\u0131l m\u00fcraci\u0259timizin konkret t\u0259r\u0259fidir;<\/span>

– dig\u0259r t\u0259r\u0259fd\u0259n, \u0259d\u0259biyyat sad\u0259c\u0259 s\u00f6z oyunu deyil, zaman\u0131n qar\u015f\u0131ya \u00e7\u0131xard\u0131\u011f\u0131 d\u00fcrl\u00fc suallara b\u0259dii cavab c\u0259hdidir; zaman\u0131n do\u011furdu\u011fu b\u00fct\u00fcn suallar\u0131n fundamental cavab\u0131 is\u0259 m\u0259hz zamans\u0131z metafizik \u201cba\u015f\u201dlan\u011f\u0131cdad\u0131r; insan\u0131n \u0259n b\u00f6y\u00fck problemi odur ki, ger\u00e7\u0259kliyin metafizik \u0259saslar\u0131na inam\u0131n\u0131 itirib v\u0259 he\u00e7 c\u00fcr ba\u015fa d\u00fc\u015fm\u0259k ist\u0259mir ki, metafizikaya ke\u00e7id probleml\u0259rin \u0259n d\u0259rin \u0259saslar\u0131na getm\u0259k, tikan\u0131 k\u00f6k\u00fcnd\u0259n \u00e7\u0131xarmaq dem\u0259kdir; bu problemin \u00fcmumi (qnoseoloji) t\u0259r\u0259fidir.<\/span>

– n\u0259hay\u0259t, \u00e7oxqatl\u0131, \u00e7oxr\u0259ngli varl\u0131\u011f\u0131n vahid metafizik \u0259sas\u0131na yax\u0131nla\u015fmaqla biz onun ana dilini \u00f6yr\u0259nir v\u0259 onunla dil tap\u0131r\u0131q; metafizik dil vahiddir; bu g\u00fcn d\u00fcnya \u0259d\u0259bi prosesind\u0259n t\u0259crid olunma\u011f\u0131m\u0131z\u0131n \u201cba\u015f\u201dl\u0131ca s\u0259b\u0259bi metafizik dili unutma\u011f\u0131m\u0131zd\u0131r; d\u00fcnya \u0259d\u0259bi prosesin\u0259 qo\u015fulma\u011f\u0131m\u0131z\u0131n ilk bax\u0131\u015fdan g\u00f6r\u00fcnm\u0259y\u0259n yolu metafizik t\u0259f\u0259kk\u00fcrd\u0259n ke\u00e7ir; bu is\u0259 problemin \u00fcmumi (komparativist) t\u0259r\u0259fidir.<\/span>

Odur ki, El\u00e7inin metafizik \u0259saslara “ba\u015f” vuran roman\u0131n\u0131 ist\u0259r \u00f6z m\u00fc\u0259llifinin yarad\u0131c\u0131l\u0131\u011f\u0131, ist\u0259rs\u0259 d\u0259 \u00fcmum\u0259n b\u0259dii n\u0259sr d\u00fc\u015f\u00fcnc\u0259mizd\u0259 ikinci n\u0259f\u0259sin a\u00e7\u0131lmas\u0131 kimi d\u0259y\u0259rl\u0259ndirm\u0259k olar. Metafizik Amerika art\u0131q a\u00e7\u0131l\u0131b, yeni \u0259razi k\u0259\u015ff olunub. \u018fg\u0259r dig\u0259r yaz\u0131\u00e7\u0131lar\u0131m\u0131z\u0131n bu xam \u0259razinin d\u0259rinlikl\u0259rin\u0259 yetm\u0259y\u0259 g\u00fcc\u00fc \u00e7atsa, milli b\u0259dii n\u0259sr d\u00fc\u015f\u00fcnc\u0259mizd\u0259 yeni (sonsuz!) \u00fcf\u00fcql\u0259r a\u00e7\u0131lacaq v\u0259 indiy\u0259 q\u0259d\u0259rki n\u0259srimiz g\u0259l\u0259c\u0259k \u0259d\u0259biyyat\u0131m\u0131zla m\u00fcqayis\u0259d\u0259 Loba\u00e7evskinin f\u0259za h\u0259nd\u0259s\u0259si m\u00fcqabilind\u0259 Evklidin m\u00fcst\u0259vi h\u0259nd\u0259s\u0259si kimi g\u00f6r\u00fcn\u0259c\u0259k.<\/span>

Amma burda iki ciddi perspektiv t\u0259hl\u00fck\u0259 amili d\u0259 g\u00f6r\u00fcr\u00fck.<\/span>
– birincisi, metafizikan\u0131n q\u0259tl, zorlama, intihar, satanizm v\u0259 sair kimi qaranl\u0131q m\u0259s\u0259l\u0259l\u0259rl\u0259 ba\u011fl\u0131 infernal y\u00f6nl\u0259rinin inki\u015faf\u0131, y\u0259ni “Ba\u015f”dan monstr d\u00fcz\u0259ltm\u0259k, demonologiya, qotika;<\/span>

– ikincisi, \u201cba\u015f\u201dlar\u0131n\u0131 \u201cBa\u015f\u201da qo\u015fan \u00e7oxsayl\u0131 epiqon\u00e7ular t\u0259r\u0259find\u0259n metafizik d\u00fc\u015f\u00fcnc\u0259nin i\u015f\u0131ql\u0131 t\u0259r\u0259fl\u0259rin\u0259 parodiyalar yaz\u0131lmas\u0131; bu h\u0259l\u0259 ilk \u00f6rn\u0259yini ver\u0259n metafizik realizmd\u0259n yenid\u0259n postmodernizm\u0259 qay\u0131tmaqdan, bu qay\u0131d\u0131\u015f is\u0259 bir-birind\u0259n u\u011fursuz milli sorokin v\u0259 limonovlar s\u0131ras\u0131na onlardan da u\u011fursuz milli pelevinl\u0259r \u0259lav\u0259 etm\u0259kd\u0259n ba\u015fqa bir \u015fey olmayacaq; Vaqif S\u0259m\u0259do\u011flunun “Mamoy ki\u015finin yuxular\u0131” pyesind\u0259 m\u0259l\u0259kl\u0259rin g\u00f6yd\u0259n endirdiyi qo\u00e7un ba\u015f\u0131ndan xa\u015f bi\u015firm\u0259k ist\u0259y\u0259n \u0259yal\u0259t alkoqolikl\u0259ri kimi, onlar da uzaq”ba\u015f”\u0131 xa\u015f el\u0259m\u0259k ist\u0259y\u0259c\u0259kl\u0259r.<\/span>

ikinci hiss\u0259<\/b>

El\u00e7inin \u201cBa\u015f\u201d roman\u0131nda tarix v\u0259 metatarix m\u0259s\u0259l\u0259si<\/span>

Tarixi roman ustalar\u0131 bir qayda olaraq “Tarixd\u0259 \u0259n ba\u015fl\u0131cas\u0131 n\u0259dir?” sual\u0131na cavab axtar\u0131b v\u0259 bu suala insan (<\/span>V.Skott<\/b>\u00a0\u2013\u201cAltm\u0131\u015f il \u00f6nc\u0259\u201d, “Ayvenqo”, “Kventin Dorvard”, “Rob Roy”, \u201cPuritanlar\u201d v\u0259 s.), hadis\u0259 (<\/span>\u00c7.Dikkens<\/b>\u00a0– “\u0130ki \u015f\u0259h\u0259r haqq\u0131nda povest”), zaman (<\/span>Q.Flober<\/b>\u00a0-“Salambo”, A.Frans -“Tais”), xalq (<\/span>L.N.Tolstoy<\/b>\u00a0-“H\u0259rb v\u0259 s\u00fclh”) dey\u0259 f\u0259rqli cavablar veribl\u0259r. \u201cBa\u015f\u201d roman\u0131n\u0131n metafizik auras\u0131na uy\u011fun olaraq El\u00e7inin bu suala cavab\u0131 tamam f\u0259rqlidir – tarix insanla Allah\u0131n, zamanla \u0259b\u0259diyy\u0259tin dialoqudur.<\/span>

\u00c7a\u011fda\u015f tarix\u015f\u00fcnasl\u0131\u011f\u0131n patriarx\u0131 A.Toynbinin dediyi kimi, “\u018fsas\u0131nda ilahi qanun – Loqos, kainat \u015f\u00fcuru duran tarixin mahiyy\u0259ti konkret\u0259 n\u00fcfuz etm\u0259kl\u0259 d\u0259rk olunur. H\u0259qiq\u0259t insan\u0131n Onunla dialoqunda, daha do\u011frusu, Onun \u00e7a\u011f\u0131r\u0131\u015f\u0131na cavab verm\u0259sind\u0259 zahir olur” (\u201cTarixin d\u0259rki\u201d). T\u0259xmin\u0259n eyni fikri D.Andreyev d\u0259 \u00f6z\u00fcn\u00fcn “Roza Mira” adl\u0131 m\u0259\u015fhur kitab\u0131nda deyir. Bu fikir sufil\u0259rin k\u00fcll\u00fcn z\u0259rr\u0259d\u0259 t\u0259c\u0259llas\u0131na dair fundamental q\u0259na\u0259tind\u0259n mahiyytc\u0259 f\u0259rql\u0259nmir. \u0130ngilis alimi, rus ezoteriki v\u0259 sufil\u0259rin fikrinc\u0259: tarixi olaylar\u0131n \u0259sl s\u0259b\u0259bi onlar\u0131n g\u00f6r\u00fcnm\u0259y\u0259n qat\u0131ndad\u0131r; metatarix d\u00fcnyaya tarixi sif\u0259ti il\u0259 a\u00e7\u0131lan universal prosesin noumenal (batini!) t\u0259r\u0259fidir; tarix metatarixin i\u015far\u0259l\u0259r sistemidir.\u00a0<\/span>

El\u00e7inin fakta yana\u015fma t\u0259rzi yuxar\u0131dak\u0131 m\u00fclahiz\u0259l\u0259rl\u0259 yax\u0131ndan s\u0259sl\u0259\u015fir. \u201cBa\u015f\u201dlan\u011f\u0131c\u0131n birinici hiss\u0259sind\u0259 dediyimiz kimi, \u201cBa\u015f\u201d postmodern \u00f6t\u0259si m\u0259rif\u0259tnam\u0259dir v\u0259 m\u0259rif\u0259t insana m\u0259xsus \u0259z\u0259li (batini) bilginin ona agah olmas\u0131d\u0131r. Buna g\u00f6r\u0259 “Ba\u015f” roman\u0131n\u0131n iki qat\u0131 var: tarixi, y\u0259ni zahiri v\u0259 metatarixi, y\u0259ni batini.<\/span>

***<\/span>

Roman\u0131n tarixi qat\u0131 onun realist t\u0259r\u0259fi il\u0259 ba\u011fl\u0131d\u0131r. \u018fg\u0259r romandak\u0131 tarixi olaylar\u0131 canl\u0131 bir orqanizm\u0259 b\u0259nz\u0259ts\u0259k, Sisianovla ba\u011fl\u0131 hadis\u0259l\u0259r bu orqanizmin onur\u011fa s\u00fctunu v\u0259 ba\u015f\u0131 say\u0131la bil\u0259r. \u201c…Zaqafqaziyan\u0131 \u0259b\u0259di olaraq imperiyan\u0131n bir gu\u015f\u0259sin\u0259 \u00e7evirm\u0259k m\u0259nim bu d\u00fcnyadak\u0131 \u0259sas missiyamd\u0131r\u201d, – dey\u0259n, b\u00fct\u00fcn h\u0259yat\u0131n\u0131 \u0259lind\u0259 q\u0131l\u0131nc Derjavaya h\u0259sr ed\u0259n, h\u0259tta evl\u0259nm\u0259y\u0259 bel\u0259 macal tapmayan, \u0259n b\u00f6y\u00fck arzusu Konstantinopolun k\u00fc\u00e7\u0259l\u0259ri il\u0259 add\u0131mlamaq olan Sisianov x\u00fcsusi q\u0259ddarl\u0131\u011f\u0131 v\u0259 t\u0259k\u0259bb\u00fcr\u00fc il\u0259 se\u00e7ilir. \u201cQafqazda humanizm d\u0259y\u0259rl\u0259ri il\u0259 n\u0259s\u0259 \u0259ld\u0259 etm\u0259k b\u0259sit utopiyadan ba\u015fqa bir \u015fey deyil” dey\u0259n knyaz g\u0259nc\u0259li Cavad xan\u0131 v\u0259 onun o\u011flunu \u00f6ld\u00fcr\u0259nd\u0259n sonra xan\u0131n arvad\u0131 v\u0259 q\u0131z\u0131n\u0131 kareta il\u0259 \u015e\u0259kiy\u0259 yola salmas\u0131n\u0131 \u00f6z\u00fcn\u00fcn \u0259n b\u00f6y\u00fck centlmenlik v\u0259 humanizm kimi d\u0259y\u0259rl\u0259ndirir (!!!)<\/span>

D\u00f6y\u00fc\u015fd\u0259 yaralan\u0131b \u00f6m\u00fcrl\u00fck yataq x\u0259st\u0259sin\u0259 \u00e7evril\u0259n zabit dostu Boqoyavlenskiy\u0259 m\u0259ktublar\u0131 is\u0259 knyaz\u0131n xarakterinin ba\u015fqa bir t\u0259f\u0259ini – dostlu\u011fa n\u0259 q\u0259d\u0259r s\u0259thi yana\u015fd\u0131\u011f\u0131n\u0131 ortaya qoyur.\u00a0<\/span>

Sisianov b\u00f6y\u00fck d\u00f6vl\u0259t\u00e7ilik ideyas\u0131na el\u0259 alud\u0259 olub ki, v\u0259t\u0259ni G\u00fcrc\u00fcstan\u0131, m\u0259nsub oldu\u011fu xalq\u0131 bel\u0259 unudub – manqurta \u00e7evrilib. Knyaz\u0131n \u0259mriyl\u0259 g\u00fcrc\u00fc v\u0259t\u0259np\u0259rv\u0259ri Potsixa\u015fvilinin g\u00fcll\u0259l\u0259nnm\u0259si s\u0259hn\u0259si romana h\u0259m d\u0259 bu fikri \u0259yanil\u0259\u015fdirm\u0259k \u00fc\u00e7\u00fcn daxil edilib. Qeyri-qanuni do\u011fulan o\u011flundan x\u0259b\u0259rsizliyi is\u0259 onun ata kimi manqurtlu\u011fundan x\u0259b\u0259r verir v\u0259 ist\u0259r o\u011flunun hermofroditliyi, ist\u0259rs\u0259 d\u0259 Napoleon ordusu t\u0259rkibind\u0259 \u00f6z atas\u0131n\u0131n \u00fcst\u00fcn\u0259 g\u0259lm\u0259si sad\u0259c\u0259 knyaza (insana!) veril\u0259n ilahi c\u0259za olmaqla qalmay\u0131b, h\u0259m d\u0259 d\u00fcnyan\u0131n absurdlu\u011funu g\u00f6st\u0259rir.\u00a0<\/span>

Sisia\u015fvili ik\u0259n d\u00f6n\u00fcb Sisianov olan, \u00f6z ke\u00e7mi\u015fin\u0259 d\u00f6y\u00fc\u015f meydanlar\u0131n\u0131n qanl\u0131 il\u011f\u0131mlar\u0131 arxas\u0131ndan baxan, bir s\u00f6zl\u0259, etnom\u0259nsubiyy\u0259tini itir\u0259n knyaz baq\u015fa mill\u0259tl\u0259rin d\u0259 tarixi yadda\u015f\u0131n\u0131 pozma\u011fa \u00e7al\u0131\u015f\u0131r. Onun ruslar t\u0259r\u0259find\u0259n i\u015f\u011fal olunmu\u015f G\u0259nc\u0259ni imperatorun z\u00f6vc\u0259si \u015f\u0259r\u0259fin\u0259 Yelizavetpol adland\u0131rmas\u0131 v\u0259 i\u015f\u011faldan sonra Bak\u0131n\u0131n ad\u0131n\u0131 d\u0259yi\u015fm\u0259k plan\u0131 bu m\u0259qs\u0259d\u0259 xidm\u0259t edir.<\/span>

Lakin knyaz\u0131n manqurtlu\u011funun ba\u015f\u0131 m\u00fcdrik Baba Ar\u00e7ilin u\u015faql\u0131qda ona d\u00f6n\u0259-d\u00f6n\u0259 \u00f6yr\u0259tdiyi \u201cMomento mori\u201d (\u201c\u00d6l\u00fcm\u00fc unutma\u201d) v\u0259 \u201cXmerti\u201d (Allah) s\u00f6zl\u0259rini yaddan \u00e7\u0131xarmas\u0131d\u0131r (Sufi istilahlar\u0131 il\u0259 des\u0259k, bunlardan birincisi f\u0259na, ikincisi is\u0259 b\u0259qad\u0131r) Bu art\u0131q \u00c7.Aytmatovun dediyi sad\u0259c\u0259 f\u0259rdi v\u0259 ya milli yox, metafizik manqurtluqdur. Metafizik manqurtu \u00f6z\u00fcn\u0259 qaytarma\u011f\u0131n is\u0259 birc\u0259 yolu var – \u00f6l\u00fcm. El\u00e7inin b\u0259dii yozumunda, Tanr\u0131 Sisianovun ba\u015f\u0131n\u0131n k\u0259silm\u0259sin\u0259 dair h\u00f6km\u00fc 1806-c\u0131 il fevral\u0131n 8-d\u0259n \u00e7ox-\u00e7ox \u00f6nc\u0259 vers\u0259 d\u0259, onun icras\u0131na n\u0259inki t\u0259l\u0259smir, \u0259ksin\u0259, gizli i\u015far\u0259l\u0259r ver\u0259r\u0259k knyaz\u0131 ay\u0131ltma\u011fa \u00e7al\u0131\u015f\u0131r. K\u0259ram\u0259tsiz knyaz is\u0259 bu i\u015far\u0259l\u0259ri t\u0259rsin\u0259 yozur v\u0259 n\u0259tic\u0259d\u0259 51 illik \u00f6mr\u00fcn\u0259 ba\u015f\u0131 il\u0259 cavab verir.<\/span>

F\u0259t\u0259li \u015fah Qacar\u0131n dediyi kimi, bel\u0259 faci\u0259li aqib\u0259t\u0259 “…s\u0259b\u0259b Sisianovun yek\u0259ba\u015fl\u0131\u011f\u0131, yer\u0259-g\u00f6y\u0259 s\u0131\u011fmayan t\u0259\u015f\u0259xx\u00fcs\u00fc\u201d olur. Yeri g\u0259lmi\u015fk\u0259n, F\u0259t\u0259li \u015fah cadug\u0259r \u018fkbariy\u0259 knyaz\u0131n ba\u015f\u0131n\u0131n k\u0259silm\u0259sin\u0259 dair sifari\u015f verir v\u0259 bununla da roman Axundovun “M\u0259st\u0259li \u015fah”\u0131na intertekstual bir g\u00f6z vurur. Lakin m\u0259s\u0259l\u0259y\u0259 m\u00fcnasib\u0259td\u0259 maarif\u00e7i realist Axundovla metarealist El\u00e7inin f\u0259rqi var. Axundov insan\u0131n ekstrasensor qabiliyy\u0259tinin m\u00fcmk\u00fcnl\u00fcy\u00fcn\u00fc \u00fcmum\u0259n inkar edir v\u0259 M\u0259st\u0259linin \u015farlatanl\u0131\u011f\u0131n\u0131 buna \u00f6rn\u0259k kimi g\u00f6st\u0259rir. El\u00e7in is\u0259 insana m\u0259xsus mistik-paranormal qabiliyy\u0259ti n\u0259inki \u00fcmum\u0259n m\u00fcmk\u00fcn say\u0131r, h\u0259tta konkret \u018fkbariy\u0259 m\u00fcnasib\u0259td\u0259 d\u0259 m\u0259s\u0259l\u0259ni sual i\u015far\u0259si alt\u0131nda saxlay\u0131r.\u00a0<\/span>

Knyaz\u0131n cahangirlik ideallar\u0131n\u0131n sonucu is\u0259 o olur ki, q\u0259ssab Balarza onun ba\u015f\u0131n\u0131 \u00f6z \u0259t k\u00f6t\u00fcy\u00fcn\u00fcn \u00fcst\u00fcnd\u0259 k\u0259s\u0259nd\u0259n sonra “H\u0259yif ondan! Yax\u00e7i k\u00f6t\u00fck idi, zay oldu!” deyir. Q\u0259ssab\u0131n zahir\u0259n baya\u011f\u0131 s\u0259sl\u0259n\u0259n, amma alt\u0131nda bir kitabl\u0131q m\u0259tl\u0259b gizl\u0259n\u0259n s\u00f6zl\u0259rind\u0259n sonra d\u00fcnyan\u0131n faniliyi, cahangirlik iddias\u0131n\u0131n absurdlu\u011funu \u0259ks etdir\u0259n bir l\u00f6vh\u0259 g\u0259lir: “K\u00f6t\u00fck is\u0259 el\u0259c\u0259 Qo\u015fa qala Qap\u0131s\u0131n\u0131n qaba\u011f\u0131nda qald\u0131 v\u0259 bir m\u00fcdd\u0259td\u0259n sonra o q\u0131\u015f \u00e7a\u011f\u0131 hardansa bir qar\u011fa u\u00e7ub k\u00f6t\u00fcy\u00fcn \u00fcst\u00fcn\u0259 qonaraq, knyaz Sisianovun bo\u011faz\u0131ndan ax\u0131b k\u00f6t\u00fcy\u00fcn \u00fcst\u00fcnd\u0259 laxtalanm\u0131\u015f qan\u0131 dimdikl\u0259m\u0259y\u0259 ba\u015flad\u0131…” Bu, art\u0131q tarixin sonu, y\u0259ni f\u0259nad\u0131r v\u0259 yaz\u0131\u00e7\u0131 onu Vere\u015f\u015fagin f\u0131r\u00e7as\u0131na layiq bir inand\u0131r\u0131c\u0131l\u0131q, d\u0259qiqlik\u0259 r\u0259sm edir.<\/span>

Sisianovun \u00f6z\u00fcn\u00fcd\u0259rk d\u00fc\u015f\u00fcnc\u0259l\u0259ri roman\u0131n onur\u011fas\u0131 v\u0259 ba\u015f\u0131n\u0131, yerd\u0259 qalan obrazlarla ba\u011fl\u0131 epizodlar is\u0259 bu v\u0259 ya dig\u0259r orqan\u0131n\u0131 \u0259m\u0259l\u0259 g\u0259tirir v\u0259 bu iki amilin birl\u0259\u015fm\u0259sind\u0259n roman-orqanizm \u0259m\u0259l\u0259 g\u0259lir. Az\u0259rbaycan, fars, rus v\u0259 g\u00fcrc\u00fc mill\u0259tin\u0259 m\u0259nsub bu adamlar h\u0259yatlar\u0131n\u0131n bu v\u0259 ya dig\u0259r d\u00f6n\u0259mind\u0259 ya Sisianov, ya da onun k\u0259sik ba\u015f\u0131 il\u0259 g\u00f6r\u00fc\u015f\u00fcr v\u0259 bu, onlar\u0131n taleyind\u0259 m\u00fc\u0259yy\u0259nedici rol oynay\u0131r.\u00a0<\/span>

\u201cAllah m\u0259n\u0259 bir q\u0131l\u0131nc ver\u0259ydi ki, bir h\u0259ml\u0259siyl\u0259 yer \u00fcz\u00fcnd\u0259ki b\u00fct\u00fcn ruslar\u0131, Avropdak\u0131 o fir\u0259ngl\u0259ri, inglisl\u0259ri, o biril\u0259rini, ham\u0131s\u0131n\u0131 ql\u0131ncdan ke\u00e7ir\u0259ydim! .. El\u0259 farslar\u0131 da! \u018fr\u0259bl\u0259ri d\u0259!.. H\u0259b\u0259\u015fl\u0259ri d\u0259!” dey\u0259n Bak\u0131 xan\u0131n\u0131n bac\u0131s\u0131 o\u011flu Mahmud b\u0259y v\u0259 Rusiyan\u0131n s\u0259rh\u0259dl\u0259rini Hindistanacan uzatmaq ist\u0259y\u0259n kapitan Suxaryov \u0259ks c\u0259bh\u0259l\u0259rin t\u0259msil\u00e7il\u0259ri olsalar da, biri t\u00fcrk, dig\u0259ri rus \u015fovinisti olmaqla mahiyy\u0259tc\u0259 eynil\u0259\u015fir v\u0259 milli t\u0259k\u0259bb\u00fcr\u00fc t\u0259msil edirl\u0259r. Belind\u0259n x\u0259nc\u0259ri a\u00e7\u0131b, bo\u011faz\u0131na bantik ba\u011flayan rusp\u0259r\u0259st Mirz\u0259 \u015e\u0259rif\u0259 d\u0259 m\u00fc\u0259llifin x\u00fcsusi simpatiyas\u0131 hiss olunmur. Sisianovun ruhunun b\u00fct\u00fcn roman boyu ba\u015f ver\u0259nl\u0259ri amfiteatrdan izl\u0259m\u0259si, A\u011fab\u0259yim a\u011fan\u0131n finalda Allaha m\u00fcraci\u0259ti v\u0259 n\u0259hay\u0259t, knyaz\u0131n ruhunun Allah\u0131n h\u00fczuruna u\u00e7ub getm\u0259si g\u00f6st\u0259rir ki, yaz\u0131\u00e7\u0131 “…g\u00f6yd\u0259 h\u0259r \u015feyi g\u00f6r\u0259n v\u0259 h\u0259r \u015feyin qiym\u0259tini ver\u0259n var, d\u00fcnya \u00f6z ba\u015f\u0131na deyil\u201d dey\u0259n Mirz\u0259 M\u00fcz\u0259ff\u0259rl\u0259 daha \u00e7ox h\u0259mr\u0259ydir.<\/span>
\u0130lahi h\u0259qiq\u0259t h\u0259r d\u00fcrl\u00fc milli-ideoloji d\u00fc\u015f\u00fcnc\u0259nin f\u00f6vq\u00fcnd\u0259dir. D\u00fcnyan\u0131n v\u0259 tarixin \u201cba\u015f\u201d\u0131nda duran var! Bel\u0259 \u00e7\u0131x\u0131r ki, roman\u0131n m\u0259\u011fzind\u0259n do\u011fan ba\u015fl\u0131ca ideya budur. Y\u0259ni El\u00e7in m\u0259\u015fhur \u201cAnam\u0131n kitab\u0131\u201d (C.M\u0259mm\u0259dquluzad\u0259) v\u0259 m\u0259lum \u201cAtam\u0131n kitab\u0131\u201d (B.Vahabzad\u0259) ideyalar\u0131n\u0131 \u201cAllah\u0131n kitab\u0131\u201d ideyas\u0131 il\u0259 \u0259v\u0259zl\u0259yir. Bir b\u00f6y\u00fck var, o da Allahd\u0131r!<\/span>

Amma m\u0259s\u0259l\u0259 sad\u0259c\u0259 bu ortodoksal m\u00f6vqe il\u0259 bits\u0259, \u0259d\u0259biyyat\u0131n dind\u0259n, roman\u0131n risal\u0259d\u0259n, yaz\u0131\u00e7\u0131n\u0131n ruhanid\u0259n f\u0259rqi olmaz. “Ba\u015f”\u0131n m\u00fc\u0259llifi d\u0259 bu m\u00f6vqed\u0259 dayanmay\u0131b ir\u0259li gedir. Bel\u0259 ki yuxar\u0131dak\u0131 ideyan\u0131 d\u0259rk ed\u0259n roman\u0131n q\u0259hr\u0259manlar\u0131, x\u00fcsus\u0259n d\u0259 Sisianov yox, oxucudur. H\u0259yat is\u0259 roman deyil. Oxucu \u00f6z f\u0259rdi h\u0259yat\u0131n\u0131 h\u0259mi\u015f\u0259 oxuya bilmir, y\u0259ni “m\u0259n d\u00fcnyaya n\u0259 \u00fc\u00e7\u00fcn g\u0259lmi\u015f\u0259m? m\u0259nim h\u0259yatdak\u0131 \u0259sas missiyam n\u0259dir?” sual\u0131n\u0131 d\u00fczg\u00fcn cavabland\u0131rm\u0131r v\u0259 Sisianov kimi Allah\u0131n h\u00fczuruna bu h\u0259qiq\u0259ti \u0259ks\u0259r\u0259n d\u0259rk etm\u0259d\u0259n gedir. Bel\u0259c\u0259, Ad\u0259md\u0259n bu g\u00fcn\u0259c\u0259n bu idrak (ba\u015f!) problemi – Sisianov m\u0259s\u0259l\u0259si davam edir! Odur ki, bizc\u0259, bu problemin b\u0259dii \u00e7\u00f6z\u00fcm\u00fc il\u0259 yaz\u0131\u00e7\u0131n\u0131n n\u00f6vb\u0259ti romanlar\u0131nda da rastla\u015faca\u011f\u0131q. Amma m\u0259s\u0259l\u0259nin n\u0259 vaxtsa \u00f6z q\u0259ti b\u0259dii h\u0259llini tapaca\u011f\u0131 inand\u0131r\u0131c\u0131 g\u00f6r\u00fcnm\u00fcr. \u00c7\u00fcnki b\u0259dii \u0259d\u0259biyyat fasil\u0259siz axtar\u0131\u015fd\u0131r v\u0259 cavab\u0131n tap\u0131lmas\u0131 \u0259d\u0259biyyat\u0131n \u00f6z spesifikliyini itirm\u0259si, b\u0259dii din\u0259 \u00e7evrilm\u0259si t\u0259hl\u00fck\u0259si do\u011furur.\u00a0<\/span>

\u00dc\u00e7 n\u0259fsani hiss insana h\u0259yatdak\u0131 ba\u015fl\u0131ca missiyas\u0131n\u0131 unutdurur. Bu hissl\u0259rin ba\u015f\u0131nda ba\u015fda yerl\u0259\u015f\u0259n t\u0259k\u0259bb\u00fcr durur v\u0259 El\u00e7in bunun faci\u0259li n\u0259tic\u0259sini ba\u015f q\u0259hr\u0259man\u0131n timsal\u0131nda g\u00f6st\u0259rir. T\u0259k\u0259bb\u00fcrl\u0259 yana\u015f\u0131 insan\u0131 \u00f6z \u0259sas missiyas\u0131ndan yay\u0131nd\u0131ran daha iki hiss var – acg\u00f6zl\u00fck v\u0259 \u015f\u0259hv\u0259t. G\u0259nc v\u0259 g\u00f6z\u0259l q\u0131z\u0131n\u0131 be\u015f k\u0259h\u0259rin qar\u015f\u0131l\u0131\u011f\u0131nda Abbas Mirz\u0259y\u0259 satan, sonra \u201cg\u0259r\u0259k on at ist\u0259y\u0259ydim\u201d dey\u0259 t\u0259\u0259ss\u00fcfl\u0259n\u0259n acg\u00f6z Sar\u0131 \u00c7oban v\u0259 onun q\u0131sa m\u00fcdd\u0259td\u0259n sonra \u015fahzad\u0259 t\u0259r\u0259find\u0259n r\u0259dd edil\u0259n, bu \u00fczd\u0259n ba\u015f\u0131n\u0131 itirib \u00e7\u00f6ll\u0259r\u0259 d\u00fc\u015f\u0259n \u015f\u0259hvani q\u0131z\u0131 bu y\u00f6nd\u0259n diqq\u0259ti x\u00fcsusi \u00e7\u0259kir:<\/span>

“… Sar\u0131 \u00c7oban q\u0131z\u0131 g\u00fcnd\u00fczl\u0259r ard\u0131na d\u00fc\u015f\u00fcb , onu hoydu-hoyduya g\u00f6t\u00fcr\u0259n, ona da\u015f atan u\u015faqlar\u0131 qova-qaova Tehran\u0131n k\u00fc\u00e7\u0259l\u0259rini ac-yalavac g\u0259zib dola\u015f\u0131r, gec\u0259l\u0259r is\u0259 Tehran bazarla\u0131rna g\u0259lirdi. D\u00fckan ke\u015fik\u00e7il\u0259ri, hamballar, s\u00fcp\u00fcrg\u0259\u00e7i n\u00f6k\u0259rl\u0259r onu \u00e7\u00f6r\u0259kl\u0259, \u0259tl\u0259 \u015firnikl\u0259ndirib, k\u00f6\u015fkl\u0259rd\u0259n birin\u0259 sal\u0131r, yer\u0259 uzand\u0131r\u0131r, c\u0131r\u0131q-c\u0131nd\u0131r tuman\u0131n\u0131n \u0259t\u0259kl\u0259rini yuxar\u0131 qald\u0131r\u0131b, i\u015fl\u0259rini g\u00f6r\u00fcrd\u00fcl\u0259r v\u0259 onlardan biri k\u00f6\u015fkd\u0259n \u00e7\u0131xan kimi, n\u00f6vb\u0259 o birin\u0259 \u00e7at\u0131rd\u0131. Sar\u0131 \u00c7oban q\u0131z\u0131 da h\u0259r d\u0259f\u0259 b\u00fct\u00fcn i\u00e7ind\u0259n g\u0259l\u0259n sevdayla:<\/span>
-M\u0259nim Abbas Mirz\u0259m!.. M\u0259nim Abbas M\u0130rz\u0259m!.. – dey\u0259-dey\u0259 sarma\u015f\u0131q kimi onlara sar\u0131l\u0131rd\u0131.”<\/span>

Qoyun otard\u0131\u011f\u0131 yerd\u0259 \u00e7\u0259n\u0259sini \u00e7oma\u011f\u0131na dayay\u0131b huril\u0259rl\u0259 x\u0259yali e\u015fqbazl\u0131q el\u0259y\u0259n Sar\u0131 \u00c7oban t\u0259kc\u0259 acg\u00f6zl\u00fck yox, h\u0259m d\u0259 \u015f\u0259hv\u0259ti simvoliz\u0259 edir. Bununla o, h\u0259m \u00f6z \u00e7\u0131l\u011f\u0131n hissl\u0259rin\u0259 qurban ged\u0259n q\u0131z\u0131n\u0131n genetik kodunu g\u00f6st\u0259rir, h\u0259m d\u0259 \u201cD\u0259d\u0259 Qorqud\u201d dastan\u0131nda p\u0259ri q\u0131z\u0131n\u0131 zorlayan v\u0259 ilahi c\u0259za olaraq T\u0259p\u0259g\u00f6z\u00fc d\u00fcnyaya g\u0259tir\u0259n \u00e7obana m\u0259tnl\u0259rars\u0131 mesaj g\u00f6nd\u0259rir.<\/span>

Romandak\u0131 \u0259ks\u0259r obrazlar Dantenin \u00fc\u00e7 v\u0259h\u015fisind\u0259n (\u015fir – t\u0259k\u0259bb\u00fcr, canavar – acg\u00f6zl\u00fck, va\u015faq – \u015f\u0259hv\u0259t) bu v\u0259 ya dig\u0259ri il\u0259 rastla\u015f\u0131r v\u0259 onun p\u0259nc\u0259sind\u0259 q\u0259hr olur. Bu v\u0259h\u015fil\u0259ri d\u0259f etm\u0259kd\u0259 onlara n\u0259 Vergili (a\u011f\u0131l), n\u0259 d\u0259 Beatri\u00e7e (sevgi) k\u00f6m\u0259k edir. \u00c7\u00fcnki t\u0259k\u0259bb\u00fcr onlar\u0131n a\u011fl\u0131n\u0131, \u015f\u0259hv\u0259t is\u0259 e\u015fqini m\u0259hv edib. Z.Freydin dediyi kimi, onlar\u0131 ya b\u00f6y\u00fckl\u00fck iddias\u0131, ya da seksual instinkt idar\u0259 edir. Bak\u0131 xan\u0131 H\u00fcseynqulunun b\u00fct\u00fcn c\u0259hdl\u0259rin\u0259 r\u0259\u011fm\u0259n he\u00e7 c\u00fcr yaz\u0131b hasil\u0259 g\u0259tir\u0259 bilm\u0259diyi \u015feir bu v\u0259h\u015fil\u0259r\u0259 qar\u015f\u0131 durmaqda s\u0259n\u0259tin acizliyini i\u015far\u0259l\u0259yir.<\/span>

Romanda bu \u00fc\u00e7 y\u0131rt\u0131c\u0131dan xali \u00fc\u00e7 obraz var: Xac\u0259 \u018fbd\u00fcr R\u0259hman; at o\u011frusu S\u0259f\u0259r v\u0259 Lal C\u0259f\u0259ro\u011flu. Amma bu adamlar\u0131n v\u0259h\u015fil\u0259rl\u0259 u\u011fra\u015fmamas\u0131 onlar\u0131n ba\u015fqalar\u0131ndan m\u0259n\u0259vi \u00fcst\u00fcnl\u00fcy\u00fc yox, sad\u0259c\u0259 imkans\u0131zl\u0131\u011f\u0131n\u0131n g\u00f6st\u0259ricisidir. U\u015faq ya\u015flar\u0131ndan axtalan\u0131b \u0130ran \u015fah\u0131n\u0131n h\u0259r\u0259mxanas\u0131na qat\u0131lan Xac\u0259 \u018fbd\u00fcr R\u0259hman sevi\u015fm\u0259yi kitabdan – F\u00fczulinin \u201cLeyli v\u0259 M\u0259cnun\u201ddan \u201c\u00f6yr\u0259nm\u0259k\u201d zorundad\u0131r. Xac\u0259 il\u0259 m\u00fcqayis\u0259d\u0259 at o\u011frusu S\u0259f\u0259r bir add\u0131m \u201cqaba\u011fa\u201d gedib – sad\u0259c\u0259 erk\u0259kliyini yox, insanl\u0131\u011f\u0131n\u0131 itirib. H\u0259yat\u0131n\u0131 \u00f6z\u00fc v\u0259 ail\u0259sinin qarn\u0131n\u0131 doyurmaq u\u011frunda m\u00fcbariz\u0259y\u0259 h\u0259sr etm\u0259si S\u0259f\u0259ri insandan daha \u00e7ox, heyvana b\u0259nz\u0259dir. Onun finalda heyvanla eynil\u0259\u015fm\u0259si – c\u0259za olaraq belin\u0259 sar\u0131nd\u0131\u011f\u0131 e\u015f\u015f\u0259kl\u0259 bir yerd\u0259 u\u00e7uruma yuvarlanmas\u0131 da bunu g\u00f6st\u0259rir. B\u00fct\u00fcn \u00f6mr\u00fcn\u00fc Bak\u0131 xan\u0131na dilsiz s\u0259daq\u0259tl\u0259 xidm\u0259t ed\u0259n v\u0259 bu s\u0259daq\u0259tinin qurban\u0131 olan Lal C\u0259f\u0259ro\u011flu is\u0259 n\u0259inki heyvan,` h\u0259tta cans\u0131zlar\u0131 t\u0259msil edir v\u0259 bununla da b\u0259dii likantropiya \u00e7evr\u0259si tamamlan\u0131r.<\/span>

M\u0259zlumlar\u0131n bu fiziki (Xac\u0259 \u018fbd\u00fcr R\u0259hman), fizioloji (O\u011fru S\u0259f\u0259r), m\u0259n\u0259vi (Lal C\u0259f\u0259ro\u011flu) deformasiyas\u0131 \u00f6z\u00fc zal\u0131mlar\u0131n \u015f\u0259hv\u0259tp\u0259r\u0259stliyi, acg\u00f6zl\u00fcy\u00fc v\u0259 t\u0259k\u0259bb\u00fcr\u00fcnd\u0259n do\u011fur.<\/span>
Konkret des\u0259k, \u018fbd\u00fcr R\u0259hman\u0131n xac\u0259liyi hakim t\u0259b\u0259q\u0259nin \u015f\u0259hv\u0259tp\u0259r\u0259stliyinin, S\u0259f\u0259rin o\u011furlu\u011fu varl\u0131lar\u0131n acg\u00f6zl\u00fcy\u00fcn\u00fcn, C\u0259f\u0259ro\u011flunun m\u00fctiliyi is\u0259 onlar\u0131n t\u0259k\u0259bb\u00fcr\u00fcn\u00fcn n\u0259tic\u0259sidir. Likantropik \u00e7evrilm\u0259d\u0259 zal\u0131mlarla m\u0259zlimlar\u0131n bir f\u0259rqi var – birincil\u0259r y\u0131rt\u0131c\u0131 heyvanlara (\u015fir, canavar, va\u015faq), ikincil\u0259r is\u0259 qat\u0131ra, e\u015f\u015f\u0259y\u0259, h\u0259tta cans\u0131za \u00e7evrilirl\u0259r. Amma \u0259tyey\u0259n v\u0259 ya otyey\u0259n\u0259 \u00e7evrilm\u0259k mahiyy\u0259ti d\u0259yi\u015fmir – \u00f6z missiyas\u0131n\u0131 bilm\u0259y\u0259n insan h\u0259r iki halda insanl\u0131qdan \u00e7\u0131x\u0131r.<\/span>

Ovidi (\u201cMetamorfozlar\u201d) v\u0259 Kafkadan (“\u00c7evrilm\u0259”) f\u0259rqli olaraq, El\u00e7ind\u0259 \u00e7evrilm\u0259k yox, \u00e7evrilm\u0259m\u0259k m\u00fcst\u0259snal\u0131q \u0259lam\u0259tidir. Bu, \u0259ks\u0259riyy\u0259tin n\u0259s\u0259 ba\u015fqa bir \u015fey\u0259 \u00e7evrildiyi zamanda insan olaraq qalmaq dem\u0259kdir. Romanda iki bel\u0259 obraz var: Sisianovun m\u00fcr\u0259bbisi m\u00fcdrik Baba Ar\u00e7il v\u0259 Qaraba\u011f xan\u0131n\u0131n a\u011f\u0131ll\u0131 q\u0131z\u0131, F\u0259t\u0259li \u015fah\u0131n sevimli z\u00f6vc\u0259si, xalq\u0131n \u00fcmidgah\u0131 A\u011fab\u0259yim a\u011fa. Amma Ar\u00e7ilin \u00f6z \u00f6vladlar\u0131ndan x\u0259b\u0259ri olmad\u0131\u011f\u0131 kimi, A\u011fab\u0259yimin d\u0259 \u00f6vlad\u0131 yoxdur v\u0259 bu, ali m\u0259n\u0259vi d\u0259y\u0259rl\u0259rin k\u00f6k\u00fcn\u00fcn k\u0259silm\u0259sin\u0259 i\u015far\u0259 kimi d\u0259rk olunur.<\/span>

Kamil insan sur\u0259tl\u0259rinin f\u0259rqli xalqlar\u0131n t\u0259msil\u00e7il\u0259ri aras\u0131ndan se\u00e7ilm\u0259si milli \u00f6z\u00fcnd\u0259nrazl\u0131\u011fa qar\u015f\u0131 \u00e7\u0131xan, \u00fcmumb\u0259\u015f\u0259ri m\u00f6vqe s\u0259rgil\u0259y\u0259n m\u00fc\u0259llifin \u0259sas q\u0259na\u0259ti v\u0259 roman\u0131n ba\u015fl\u0131ca ideya pafosu il\u0259 s\u0131x ba\u011fl\u0131d\u0131r.\u00a0<\/span>

***<\/span>

\u201cBa\u015f\u201d \u0259n x\u0131rda m\u0259i\u015f\u0259t detallar\u0131nda \u00fcz\u0259 \u00e7\u0131xan koloritd\u0259n tutmu\u015f, d\u00f6vr\u00fcn \u0259n \u00fcmumi ruhunun ehtivas\u0131na q\u0259d\u0259r klassik tarixi roman\u00e7\u0131l\u0131\u011fa m\u0259xsus h\u0259r \u015feyi \u00f6z\u00fcnd\u0259 \u0259ks etdirir. El\u00e7in XIX \u0259srin \u0259vv\u0259ll\u0259rind\u0259ki beyn\u0259lxlaq siyasi m\u0259nz\u0259r\u0259ni t\u0259hkiy\u0259\u00e7inin dili il\u0259 n\u0259ql ed\u0259nd\u0259 \u00fcmumi plana, q\u0259hr\u0259manlar\u0131n duy\u011fu v\u0259 d\u00fc\u015f\u00fcnc\u0259l\u0259rini daxili monoloqlar yolu il\u0259 g\u00f6st\u0259r\u0259nd\u0259 is\u0259 iri plana ke\u00e7ir v\u0259 bunu \u00e7oxillik q\u0259l\u0259m t\u0259cr\u00fcb\u0259sin\u0259 malik yaz\u0131\u00e7\u0131 kimi m\u0259har\u0259tl\u0259, yerli-yerind\u0259 edir. B\u0259z\u0259n o, hadis\u0259l\u0259rin t\u0259svirind\u0259 naturalizm\u0259 (Abbas Mirz\u0259 il\u0259 Sar\u0131 \u00c7oban q\u0131z\u0131n\u0131n \u015f\u0259hvani s\u0259hn\u0259l\u0259ri), obrazlar\u0131n nitqind\u0259 rusizm, \u0259r\u0259bizm, loru dan\u0131\u015f\u0131q v\u0259 vulqarizml\u0259r\u0259 (smuta, samoqon, panika, saldat, derjava, kuzen, protest, patriot, trofey, dyadya, sfera, pederas, panos, qaimm\u0259qam, m\u00fcv\u0259hhid, \u011fufran, q\u0259hb\u0259 v\u0259 s.) q\u0259d\u0259r enm\u0259kl\u0259 klassik realizmin h\u00fcdudlar\u0131n\u0131 a\u015f\u0131r. \u00d6z dibin\u0259 \u00e7atan realizm bitir v\u0259 bu bitkinliyin hesab\u0131na metarealizm\u0259 ke\u00e7id ba\u015flay\u0131r. Ba\u015fqa s\u00f6zl\u0259, ali h\u0259qiq\u0259t \u0259n a\u015fa\u011f\u0131 il\u0259 \u0259n yuxar\u0131n\u0131n – qar\u0131\u015fqa il\u0259 S\u00fcleyman\u0131n, f\u0259qirl\u0259 \u015fah\u0131n, \u00e7oban q\u0131z\u0131 il\u0259 \u015fahzad\u0259nin, elitar \u0259d\u0259bi dill\u0259 vulqar leksikonun g\u00f6r\u00fc\u015fd\u00fcy\u00fc n\u00f6qt\u0259d\u0259dir. \u00c7\u00fcnki m\u0259hz bu n\u00f6qt\u0259d\u0259 \u00e7evr\u0259 qapan\u0131r v\u0259 tarixd\u0259n metatarix\u0259 ke\u00e7id ba\u015f verir – \u0259b\u0259di d\u00f6vretm\u0259 ba\u015flay\u0131r.<\/span>

G\u0259lin, biz d\u0259 roman\u0131n \u0259b\u0259diyy\u0259tl\u0259 ba\u011fl\u0131 qat\u0131na ke\u00e7\u0259k, g\u00f6r\u0259k \u201cBa\u015f\u201d\u0131m\u0131za n\u0259 g\u0259lir.<\/span>

***<\/span>

Roman\u0131n tarixi qat\u0131 onun realist, metatarixi qat\u0131 is\u0259 metafizik t\u0259r\u0259fin\u0259 uy\u011fundur. \u018fg\u0259r tarixi olaylar roman\u0131n cismidirs\u0259, metatarixi olaylar onun ruhudur. Bel\u0259likl\u0259, \u201cBa\u015f\u201d \u00f6z metoduna g\u00f6r\u0259 metafizik realizm, tipin\u0259 g\u00f6r\u0259 is\u0259 metatarixi roman \u00f6rn\u0259yidir. Onun milli tarixi roman\u00e7\u0131l\u0131\u011f\u0131m\u0131za g\u0259tirdiyi yenilik bu m\u00fcst\u0259sna tipoloji \u00f6z\u0259lliyi il\u0259 ba\u011fl\u0131d\u0131r. \u00c7\u00fcnki tarixi n\u0259sr t\u0259cr\u00fcb\u0259mizin n\u0259inki belletrist n\u00fcmun\u0259l\u0259ri, h\u0259tta \u0259n ciddi \u00f6rn\u0259kl\u0259ri d\u0259 (Y.V.\u00c7\u0259m\u0259nz\u0259minli \u2013 “Qan i\u00e7ind\u0259”, \u018f.C\u0259f\u0259rzad\u0259 – “Al\u0259md\u0259 s\u0259sim var m\u0259nim”, F.K\u0259rimzad\u0259 – “Xudaf\u0259rin k\u00f6rp\u00fcs\u00fc” v\u0259 sair) metatarixi d\u00fc\u015f\u00fcnc\u0259d\u0259n dan\u0131\u015fma\u011fa ciddi \u0259sas vermir.<\/span>

\u00dcmum\u0259n tarixi roman janr\u0131 n\u0259srimizin Axilles daban\u0131d\u0131r. \u0130lk tarixi roman\u00e7\u0131m\u0131z M.S.Ordubadid\u0259n ke\u00e7\u0259n az qala bir \u0259sr \u0259rzind\u0259 bu janrda onlarla \u0259s\u0259r meydana \u00e7\u0131xsa da, onlar tarixi koloriti canland\u0131rmaq, tarixi-psixoloji atmosfera yaratmaq, tarixi fakta orijinal yaz\u0131\u00e7\u0131 konsepsiyas\u0131 il\u0259 yana\u015fmaq kimi Avropa roman\u00e7\u0131l\u0131\u011f\u0131n\u0131n iki \u0259sr \u00f6nc\u0259 h\u0259ll etdiyi probleml\u0259ri \u00e7\u00f6z\u0259 bilm\u0259yib. \u201cFiron\u201du (B.Prus) oxuyan \u00f6z\u00fcn\u00fc Ramzes d\u00f6vr\u00fc Misiri, \u201cSalambo\u201dnu (Q.Flober) oxuyan Hamilkar d\u00f6vr\u00fc Karfageni, \u201cTais\u201di oxuyan (A.Frans) Avqust d\u00f6vr\u00fc Romas\u0131, \u201cPuritanlar\u201d\u0131 (V.Skott) oxuyan is\u0259 Kromvel d\u00f6vr\u00fc \u015eotlandiyas\u0131nda hiss edir. Bu \u00f6l\u00e7\u00fcy\u0259 milli tarixi romanlar\u0131m\u0131z aras\u0131nda \u0259n \u00e7ox uy\u011fun g\u0259l\u0259n yen\u0259 d\u0259 El\u00e7inin romanlar\u0131 – \u201cMahmud v\u0259 M\u0259ry\u0259m\u201dl\u0259 \u201c\u00d6l\u00fcm h\u00f6km\u00fc\u201dd\u00fcr. Xronoloji olaylar\u0131n z\u0259if publisistik t\u0259krar\u0131ndan ibar\u0259t, b\u0259z\u0259n h\u0259v\u0259skar t\u0259siri ba\u011f\u0131\u015flayan m\u00fcst\u0259qillik d\u00f6vr\u00fc tarixi romanlar\u0131n\u0131 bu m\u0259s\u0259l\u0259d\u0259 s\u00f6z konusuna \u00e7evirm\u0259k is\u0259, yum\u015faq des\u0259k, q\u0259rib\u0259 g\u00f6r\u00fcn\u0259rdi.<\/span>

Lakin milli tarixi romanla ba\u011fl\u0131 daha ciddi problem strukturoloji qatdad\u0131r. Bel\u0259 ki tarixi roman\u00e7\u0131lar\u0131m\u0131z\u0131n b\u0259dii d\u00fc\u015f\u00fcnc\u0259 koordinatlar\u0131 tam formala\u015fmay\u0131b. Bu d\u00fc\u015f\u00fcnc\u0259nin horizontal oxu var, vertikal oxu is\u0259 yoxdur. Bu d\u00fc\u015f\u00fcnc\u0259 m\u00fcst\u0259vi, s\u0259th qurulu\u015fundad\u0131r, y\u0259ni s\u0259thidir. Milyonlarla qurban bahas\u0131na olsa bel\u0259, tarixi \u00f6z m\u0259qs\u0259dy\u00f6nl\u00fc v\u0259 m\u00f6ht\u0259\u015f\u0259m final\u0131na do\u011fru aparan D\u00fcnya Z\u0259kas\u0131 anlay\u0131\u015f\u0131 (Hegel) bu yaz\u0131\u00e7\u0131lar \u00fc\u00e7\u00fcn yerli-dibli m\u00f6vcud deyil. \u00c7\u00fcnki onlar ya bu g\u00fcnd\u0259n ke\u00e7mi\u00e7\u0259, ya da ke\u00e7mi\u015fd\u0259n bu g\u00fcn\u0259 n\u0259z\u0259r sal\u0131r, amma yuxar\u0131ya baxm\u0131r, tarixi olaylara ilahi m\u00fcdaxil\u0259 amilini n\u0259z\u0259r\u0259 alm\u0131rlar. Tarixin \u0259n d\u0259rin v\u0259 gizli m\u0259nas\u0131 is\u0259 m\u0259hz bu m\u00fcdaxil\u0259d\u0259dir. Bu \u00fczd\u0259n onlar\u0131n romanlar\u0131ndak\u0131 tarix \u00f6z\u00fcn\u00fcn \u0259n m\u00fch\u00fcm keyfiyy\u0259tind\u0259n m\u0259hrumdur. \u018fslind\u0259, bu, tarixin \u00f6z\u00fc deyil, \u015f\u0259klidir.<\/span>

\u201cBa\u015f\u201d roman\u0131n\u0131n is\u0259 h\u0259r iki y\u00f6n\u00fc il\u0259 tam formala\u015fm\u0131\u015f koordinat sistemi var. Horizontal tarixi olaylar absis (x), vertikal metatarixi \u201colaylar\u201d is\u0259 ordinat (y) oxunu \u0259m\u0259l\u0259 g\u0259tirir. Sisianovun ba\u015f\u0131 bu iki oxun k\u0259si\u015fdiyi s\u0131f\u0131r n\u00f6qt\u0259sind\u0259 k\u0259silir. M\u00fc\u0259llif fenomenal (zahiri!) v\u0259 noumenal (batini!) tarixin qar\u015f\u0131l\u0131ql\u0131 t\u0259sirin\u0259, yerl\u0259 g\u00f6y\u00fcn, insanla Allah\u0131n dialoquna bu n\u00f6qt\u0259d\u0259n bax\u0131r. Roman \u00fc\u00e7\u00fcn s\u0259ciyy\u0259vi olan s\u0259rt obyektivlik, insan\u0131 \u00fc\u015f\u00fcd\u0259n ciddiyy\u0259t, emosional amplitudan\u0131n dem\u0259k olar ki, s\u0131f\u0131ra enm\u0259si bu \u00fczd\u0259n m\u0259ntiqidir \u2013 ax\u0131, m\u00fc\u0259llif hadis\u0259l\u0259ri s\u0131f\u0131r n\u00f6qt\u0259sind\u0259n izl\u0259yir.<\/span>

El\u00e7inin b\u0259dii-tarixi d\u00fc\u015f\u00fcnc\u0259si m\u00fcst\u0259vi yox, f\u0259za qurulu\u015fundad\u0131r. Onun t\u0259qdimind\u0259 tarixin ba\u015f rejissoru Yaradand\u0131r. O, monoteistl\u0259rin b\u0259nd\u0259l\u0259rin yataq ota\u011f\u0131n\u0131 bel\u0259 g\u00f6zd\u0259n qoymayan Allah\u0131 kimi pedant deyil, amma Aristotelin s\u0259ma ta\u011flar\u0131n\u0131n ucal\u0131\u011f\u0131ndan etinas\u0131zcas\u0131na baxan Formalar Formas\u0131 kimi d\u00fcnyan\u0131 ba\u015fl\u0131-ba\u015f\u0131na da buraxmay\u0131b. El\u00e7inin Yaradan\u0131 hadis\u0259l\u0259ri p\u0259rd\u0259 arxas\u0131ndan izl\u0259yir v\u0259 ilahi \u0259dal\u0259tin t\u0259nt\u0259n\u0259si namin\u0259 \u0259n kritik m\u0259qamlarda proses\u0259 m\u00fcdaxil\u0259 edir. Sisianovun ba\u015f\u0131n\u0131n k\u0259silm\u0259si d\u0259 fasil\u0259siz ax\u0131b ged\u0259n zamana Allah\u0131n m\u00fcdaxil\u0259 etdiyi anlardan biri kimi t\u0259zah\u00fcr edir.<\/span>

Roman\u0131n xronotop \u00f6z\u0259lliyi f\u0259rqli tarixi zamanlar\u0131n sinxron t\u0259sviridir. Lakin M.Bulqakov (\u201cUstad v\u0259 Marqarita\u201d), Y.S\u0259m\u0259do\u011flu (\u201cQ\u0259tl g\u00fcn\u00fc\u201d), \u00c7.Aytmatov (\u201cQiyam\u0259t\u201d), P.Akroyd (\u201cXoksmur\u201d), K.Abdulla (\u201cYar\u0131m\u00e7\u0131q \u0259lyazma\u201d) v\u0259 dig\u0259r yaz\u0131\u00e7\u0131lar\u0131n d\u00f6n\u0259-d\u00f6n\u0259 istifad\u0259 etdiyi v\u0259 art\u0131q trafaretl\u0259\u015fmi\u015f bu model\u0259 El\u00e7in keyfiyy\u0259t f\u0259rqi yaradan iki m\u00fch\u00fcm yenilik \u0259lav\u0259 edir:<\/span>

-birincisi, onun roman\u0131nda sad\u0259c\u0259 ke\u00e7mi\u015fl\u0259 indi yox, h\u0259r \u00fc\u00e7 zaman – ke\u00e7mi\u015f, indi v\u0259 g\u0259l\u0259c\u0259k qar\u015f\u0131la\u015fd\u0131r\u0131l\u0131r; bunlardan ke\u00e7mi\u015f v\u0259 indi t\u0259svir, g\u0259l\u0259c\u0259k is\u0259 t\u0259s\u0259vv\u00fcr olunur;<\/span>

-ikincisi is\u0259 romanda sad\u0259c\u0259 zaman\u0131n f\u0259rqli qatlar\u0131 yox, zaman v\u0259 \u0259b\u0259diyy\u0259t d\u0259 qar\u015f\u0131la\u015fd\u0131r\u0131l\u0131r; \u00f6nc\u0259ki yaz\u0131\u00e7\u0131lar bir zaman\u0131 dig\u0259ri il\u0259 \u00f6l\u00e7\u00fcrd\u00fcs\u0259, El\u00e7in zamana \u0259b\u0259diyy\u0259t vasit\u0259sil\u0259 qiym\u0259t verir. V\u0259 “Ba\u015f” roman\u0131 “\u018fd\u0259bi d\u00fc\u015f\u00fcnc\u0259l\u0259r” m\u00fc\u0259llifinin (El\u00e7inin bir ne\u00e7\u0259 il \u00f6nc\u0259 d\u0259rc olunan essel\u0259r toplusunu n\u0259z\u0259rd\u0259 tuturuq) \u0259b\u0259di d\u00fc\u015f\u00fcnc\u0259l\u0259ri kimi meydana \u00e7\u0131x\u0131r.<\/span>

B\u0259s, yaz\u0131\u00e7\u0131lar iki v\u0259 daha art\u0131q zaman\u0131 niy\u0259 qar\u015f\u0131la\u015fd\u0131r\u0131rlar? Zahir\u0259n bel\u0259 g\u00f6r\u00fcn\u00fcr ki, bu ba\u015fl\u0131ca ideyan\u0131n tarix\u0259n daha geni\u015f diapazonda t\u0259sviri v\u0259 bununla ikiqat vur\u011fulanmas\u0131na xidm\u0259t edir – d\u00fcnya bel\u0259 g\u0259lib, bel\u0259 d\u0259 gedir. \u018fslind\u0259 is\u0259 f\u0259rqli zamanlar\u0131n sinxron t\u0259qdimi ya \u015f\u00fcuralt\u0131, ya da \u015f\u00fcurlu olaraq zamandan \u00e7\u0131xmaq, \u00f6lm\u0259zliy\u0259 qovu\u015fmaq arzusundan do\u011fur. Lakin bu, tarixi roman m\u00fc\u0259llifl\u0259rinin bir \u00e7oxunda zamanlar\u0131 sad\u0259c\u0259 qar\u015f\u0131la\u015fd\u0131rmaqdan o yana ke\u00e7mir. \u00c7\u00fcnki \u0259ks\u0259r yaz\u0131\u00e7\u0131lar\u0131n \u0259b\u0259diyyy\u0259t\u0259 inam\u0131 (iman\u0131!) \u00e7atm\u0131r. \u00c7\u00fcnki onlar\u0131n b\u0259d\u0259nd\u0259nk\u0259nar f\u0259rdi ruhi t\u0259cr\u00fcb\u0259l\u0259ri yoxdur. Bel\u0259 t\u0259cr\u00fcb\u0259si olmayan \u015f\u0259xs is\u0259 y\u0259qin m\u0259qam\u0131 yox, \u0259n yax\u015f\u0131 halda g\u00fcman m\u0259rh\u0259l\u0259sin\u0259c\u0259n ged\u0259 bil\u0259r. M\u0259s\u0259l\u0259n, Bulqakovda metazaman\u0131n t\u0259sviri var, lakin bu, yaz\u0131\u00e7\u0131n\u0131n f\u0259rdi inanc\u0131n\u0131n ifad\u0259si olmaqdan daha \u00e7ox, rus folkloru v\u0259 \u0259d\u0259biyyat\u0131 (Qoqol), el\u0259c\u0259 d\u0259 d\u00fcnya \u0259d\u0259biyyat\u0131ndan (H\u00f6te, \u201cFaust\u201d) g\u0259l\u0259n \u00e7ox\u0259srlik b\u0259dii-estetik \u0259n\u0259n\u0259nin davam\u0131 kimi meydana \u00e7\u0131x\u0131r.<\/span>

M\u0259s\u0259l\u0259y\u0259 struktural bax\u0131\u015f bu yaz\u0131\u00e7\u0131lar\u0131n zamandan \u0259b\u0259diyy\u0259t\u0259 ke\u00e7\u0259 bilm\u0259m\u0259sinin s\u0259b\u0259bini b\u00fct\u00fcn h\u0259nd\u0259si \u00e7\u0131lpaql\u0131\u011f\u0131 il\u0259 g\u00f6st\u0259rir. Onlar\u0131n zamana yana\u015fmas\u0131 \u0259ks\u0259r\u0259n horizontald\u0131r. Horizontal (\u00fcf\u00fcqi) planda is\u0259 zaman ist\u0259r ke\u00e7mi\u015f, ist\u0259rs\u0259 d\u0259 g\u0259l\u0259c\u0259y\u0259 do\u011fru sonsuzdur v\u0259 bu \u00fczd\u0259n h\u0259r iki y\u00f6nd\u0259 onu a\u015fmaq m\u00fcmk\u00fcns\u00fczd\u00fcr. Bunu g\u0259mi il\u0259 Yer k\u00fcr\u0259sini f\u0131rlanan, amma onun “sonuna” he\u00e7 c\u00fcr \u00e7ata bilm\u0259y\u0259n s\u0259yyah\u0131n durumuna b\u0259nz\u0259tm\u0259k olar.<\/span>

El\u00e7inin roman\u0131nda is\u0259 zaman a\u015f\u0131l\u0131r. \u00c7\u00fcnki o zamana h\u0259m horizontal (\u00fcf\u00fcqi), h\u0259m d\u0259 vertikal (\u015faquli) planda bax\u0131r. Horizontaldan f\u0259rqli olaraq, vertikalda is\u0259 zaman sonludur v\u0259 dem\u0259k onu a\u015fmaq olar.<\/span>

Bunu kosmik g\u0259mi il\u0259 f\u0259zaya qalxan v\u0259 Yerin cazib\u0259 qanununu a\u015fan kosmonavt\u0131n durumnuna b\u0259nz\u0259tm\u0259k olar.<\/span>

G\u00f6rk\u0259mli \u0259d\u0259biyyat\u015f\u00fcnas, prof. N\u0259rgiz Pa\u015fayevan\u0131n El\u00e7inin yarad\u0131c\u0131l\u0131\u011f\u0131na h\u0259sr etdiyi monoqrafiyada vur\u011fulad\u0131\u011f\u0131 kimi, “…h\u0259r bir b\u0259dii \u0259s\u0259rin…m\u0259xsusi, spesifik \u00f6z\u0259lliyi olur. D\u00fcnya \u0259d\u0259biyyat\u0131n\u0131n \u015fedevr n\u00fcmun\u0259l\u0259ri m\u0259hz bu \u00f6z\u00fcn\u0259m\u0259xsus x\u00fcsusiyy\u0259tl\u0259ri il\u0259 se\u00e7ilir, ya\u015far\u0131l\u0131q qazan\u0131r…Bu \u00f6z\u00fcn\u0259m\u0259xsuslu\u011fu ilk n\u00f6vb\u0259d\u0259, \u0130nsan v\u0259 Zaman probleminin u\u011furlu b\u0259dii h\u0259llind\u0259 axtarmaq laz\u0131md\u0131r” (“\u0130nsan b\u0259dii t\u0259dqiq obyekti kimi” Bak\u0131, 2003, s\u0259h. 143). “Ba\u015f” roman\u0131n\u0131n u\u011furlu c\u0259h\u0259tl\u0259rind\u0259n biri d\u0259, tan\u0131nm\u0131\u015f el\u00e7in\u015f\u00fcnas\u0131n t\u0259biri il\u0259 des\u0259k, “insan v\u0259 zaman probleminin” diqq\u0259t\u0259layiq \u00e7\u00f6z\u00fcm\u00fcnd\u0259dir.<\/span>

Romanda zaman\u0131n bir ne\u00e7\u0259 qat\u0131 ortaq m\u0259xr\u0259c\u0259 g\u0259lir – I Pyotr, II Yekaterina, I Aleksandr v\u0259 II Nikolay d\u00f6vrl\u0259ri. Bu \u00e7oxqatl\u0131 xronoatomun n\u00fcv\u0259sind\u0259 1806-c\u0131 ilin fevral\u0131, y\u0259ni I Aleksabdr d\u00f6vr\u00fc durur. \u00c7\u00fcnki Sisianovun ba\u015f\u0131 m\u0259hz bu tarixd\u0259 k\u0259silir. Yerd\u0259 qalan xronoloji qatlardan birini (II Yekaterina d\u00f6vr\u00fc) q\u0259hr\u0259man, dig\u0259rini (I Pyotr d\u00f6vr\u00fc) is\u0259 m\u00fc\u0259llif xat\u0131rlay\u0131r. Ba\u015f\u0131n k\u0259silm\u0259sind\u0259n y\u00fcz il sonra ba\u015flayan II Nikolay d\u00f6vr\u00fcnd\u0259n t\u0259bii ki, q\u0259hr\u0259man yox, m\u00fc\u0259llif \u00f6z\u00fc dan\u0131\u015fa bil\u0259rdi. Amma o, bu bar\u0259d\u0259 \u201csusur\u201d. Bu bar\u0259d\u0259 m\u0259tn dan\u0131\u015f\u0131r.<\/span>

El\u00e7inin yaz\u0131\u00e7\u0131 kimi aysberq \u00fcsulundan istifad\u0259 m\u0259har\u0259ti d\u0259, metatarix\u00e7i kimi k\u0259\u015ffi d\u0259 \u00f6z\u00fcn\u00fc \u0259n qabar\u0131q bu qatda g\u00f6st\u0259rir. Bu qatda o, sad\u0259c\u0259 tarixi roman yox, tarix (metatarix!) yaz\u0131r v\u0259 oxucu bu g\u00f6z\u0259g\u00f6r\u00fcnm\u0259z yaz\u0131n\u0131 f\u0259hml\u0259 \u201coxuyur\u201d. Yaz\u0131\u00e7\u0131 t\u0259r\u0259find\u0259n m\u0259s\u0259l\u0259y\u0259 bel\u0259 m\u00fcnasib\u0259t qanunauy\u011fundur. \u00c7\u00fcnki daxili g\u00f6zl\u0259 g\u00f6r\u00fcn\u0259n bir \u015fey haqq\u0131nda daxili qula\u011f\u0131n e\u015fitdiyi dill\u0259 dan\u0131\u015fmaq olar. M\u00fc\u0259llif intuisiya hesab\u0131na yaln\u0131z \u00f6z\u00fcn\u0259 a\u00e7\u0131lan, bu \u00fczd\u0259n s\u00fcbutu m\u00fcmk\u00fcns\u00fcz fakta arifan\u0259 i\u015far\u0259 edib, yerd\u0259 qalan m\u0259s\u0259l\u0259ni oxucunun \u00f6hd\u0259sin\u0259 burax\u0131r.<\/span>
O hans\u0131 faktd\u0131r?<\/span>

Roman\u0131n tarixi olaylar qat\u0131 yeddid\u0259n yetmi\u015f\u0259 b\u00fct\u00fcn ail\u0259 \u00fczvl\u0259ri rus zabiti Lisanevi\u00e7in \u0259mri il\u0259 q\u0259tl\u0259 yetiril\u0259n A\u011fab\u0259yim a\u011fan\u0131n qar\u011f\u0131\u015f\u0131 il\u0259 bitir:<\/span>

\u201cA\u011fab\u0259yim a\u011fa..: – Ya Allah, – dey\u0259r\u0259k barma\u011f\u0131n\u0131 Ba\u015fa tu\u015flad\u0131. – Bu he\u00e7!.. Bu, buyruq quluydu!.. \u015eu\u015fa m\u00fcsib\u0259tinin c\u0259zas\u0131n\u0131 bunlar\u0131n h\u00f6kmdar\u0131na ver! E\u015fidirs\u0259n m\u0259ni! E\u015fidirs\u0259n m\u0259ni! M\u0259n \u00f6mr\u00fcm\u00fcn ax\u0131r\u0131na kimi gec\u0259-g\u00fcnd\u00fcz S\u0259n\u0259 yalvaraca\u011fam ki, Rusiya h\u00f6kmdar\u0131 da \u00f6z \u00f6vladlar\u0131 il\u0259, xan\u0131m\u0131 il\u0259 birlikd\u0259, bir-birinin g\u00f6z\u00fc qaba\u011f\u0131nda g\u00fcll\u0259baran edilsin!\u201d<\/span>

T\u00fcnd Rembrandt boyalar\u0131 il\u0259 \u00e7\u0259kilmi\u015f, q\u00fcvv\u0259tli t\u0259sir g\u00fcc\u00fcn\u0259 malik bu s\u0259hn\u0259 qeyri-adi oldu\u011fu q\u0259d\u0259r d\u0259 orijinald\u0131r. \u00c7\u00fcnki biz na\u011f\u0131l-dastanlar\u0131m\u0131zdan ta ki romanlar\u0131m\u0131za q\u0259d\u0259r finalda qar\u011f\u0131\u015f yox, daha \u00e7ox alq\u0131\u015f g\u00f6rm\u00fc\u015f\u00fck. Tarixi qata vurulan bu m\u00f6ht\u0259\u015f\u0259m final akkordundan sonra yaz\u0131\u00e7\u0131 son d\u0259f\u0259 metarixi qata ke\u00e7\u0259r\u0259k Sisianovun ruhunun Allah\u0131n h\u00fczuruna u\u00e7mas\u0131n\u0131 t\u0259svir edir. V\u0259 roman bitir.<\/span>

Oxucu d\u00fc\u015f\u00fcnc\u0259sind\u0259 is\u0259 suallar ba\u015f qald\u0131r\u0131r. Yar\u0131 qar\u011f\u0131\u015f, yar\u0131 t\u0259l\u0259bd\u0259n ibar\u0259t bu \u00fcsyankar finalla yaz\u0131\u00e7\u0131 diqq\u0259ti hara y\u00f6n\u0259ldir? B\u0259lk\u0259, o, bir \u0259sr sonra II Nikolay ail\u0259sinin g\u00fcll\u0259baran edilm\u0259sini bu qar\u011f\u0131\u015fa ba\u011flay\u0131r v\u0259 bununla da tarixin noumenal, g\u00f6r\u00fcnm\u0259y\u0259n, batini qat\u0131n\u0131 a\u00e7\u0131r? Bu suala birm\u0259nal\u0131 “h\u0259”, yaxud \u201cyox\u201d dem\u0259k m\u00fcmk\u00fcns\u00fczd\u00fcr. \u00c7\u00fcnki bu art\u0131q tarix yox, tarixi \u00f6t\u0259si fakt – metatarixdir. Buna s\u00fcbut-d\u0259lil yox, intuisiya il\u0259, f\u0259hml\u0259 inanmaq, bunu sad\u0259c\u0259 a\u011f\u0131l yox, \u00fcr\u0259kl\u0259 d\u0259rk etm\u0259k olar.<\/span>

Romanda iki g\u0259l\u0259c\u0259k zaman var. Birincisi, dediyimiz kimi, II Nikolay d\u00f6vr\u00fc Rusiyas\u0131d\u0131r v\u0259 g\u0259l\u0259c\u0259k zaman\u0131n bu qat\u0131nda problem art\u0131q \u00e7\u00f6z\u00fcl\u00fcb: A\u011fab\u0259yim a\u011fa qar\u011f\u0131\u015f edib v\u0259 bu qar\u011f\u0131\u015f \u00f6z \u00fcnvan\u0131na \u00e7at\u0131b; \u00fcst\u00fcnd\u0259n bir \u0259sr ke\u00e7\u0259nd\u0259n sonra romanovlar\u0131n son n\u00fcmay\u0259nd\u0259si II Nikolay \u00f6z \u0259hli-\u0259yal\u0131 il\u0259 birlikd\u0259 bol\u015fevikl\u0259r t\u0259r\u0259find\u0259n g\u00fcll\u0259baran edilib.<\/span>

Lakin romanda g\u0259l\u0259c\u0259k zaman\u0131n ikinci qat\u0131 da var v\u0259 o, \u00e7a\u011fda\u015f d\u00f6vrd\u00fcr. Otuz il bundan \u00f6nc\u0259 erm\u0259ni da\u015fnaklar\u0131 t\u0259r\u0259find\u0259n ortaya at\u0131lan, n\u0259 vaxt \u00e7\u00f6z\u00fcl\u0259c\u0259yi bilinm\u0259y\u0259n Qaraba\u011f sindromu, romanovlar Rusiyas\u0131n\u0131n varisi olan Putin-Medvedyev Rusiyas\u0131n\u0131n Erm\u0259nistana h\u0259rdi yard\u0131m\u0131, Qaraba\u011fda m\u0259hv edil\u0259n y\u00fczl\u0259rl\u0259 Az\u0259rbaycan ail\u0259sinin faci\u0259li taleyi g\u00f6st\u0259rir ki, A\u011fab\u0259yim a\u011fan\u0131n qar\u011f\u0131\u015f\u0131 h\u0259l\u0259 \u00f6z\u00fcn\u00fcn aktuall\u0131\u011f\u0131n\u0131 itirm\u0259yib. Ke\u00e7mi\u015f d\u00fcnya a\u011fal\u0131\u011f\u0131 iddialar\u0131ndan \u0259l \u00e7\u0259km\u0259yn Rusiyan\u0131n G\u00fcrc\u00fcstan, Ukrayna v\u0259 Suriyada t\u00f6r\u0259tdiyi q\u0131r\u011f\u0131nlar is\u0259 bu m\u00fcq\u0259dd\u0259s qar\u011f\u0131\u015f\u0131n beyn\u0259lxalq miqyas\u0131ndan x\u0259b\u0259r verir. \u201cBa\u015f\u201d\u0131n tarixi romanda m\u00fcasirlik deyil\u0259n bir x\u00fcsusiyy\u0259ti d\u0259 \u0259n qabar\u0131q burda \u00fcz\u0259 \u00e7\u0131x\u0131r.<\/span>

“Ba\u015f”\u0131n timsal\u0131nda n\u0259hay\u0259t el\u0259 bir roman\u0131m\u0131z meydana \u00e7\u0131x\u0131b ki, ist\u0259r \u00f6z\u00fcn\u00fcn s\u00fclh\u0259, xo\u015fg\u00f6r\u00fcy\u0259, \u00fcmumb\u0259\u015f\u0259ri d\u0259y\u0259rl\u0259r\u0259 \u00e7a\u011f\u0131r\u0131\u015f ideyas\u0131, ist\u0259r f\u0259ls\u0259fi y\u00fck\u00fc, ist\u0259rs\u0259 d\u0259 b\u0259dii-estetik yenilikl\u0259ri il\u0259 milli n\u0259srimizi Nobel\u0259 t\u0259qdim olunan \u0259s\u0259rl\u0259r aras\u0131nda s\u00f6z\u00fcn h\u0259qiqi m\u0259nas\u0131nda t\u0259msil etm\u0259y\u0259 qadirdir.<\/span><\/p>\n

lent.az<\/p>\n

Yaz\u0131ya 661 d\u0259f\u0259 bax\u0131l\u0131b<\/p>\n","protected":false},"excerpt":{"rendered":"

\u018fs\u0259d Cahangirbirinci hiss\u0259El\u00e7inin \u201cBa\u015f\u201d roman\u0131nda metafizika m\u0259s\u0259l\u0259siXalq yaz\u0131\u00e7\u0131s\u0131 El\u00e7inin son roman\u0131nda ilk diqq\u0259ti \u00e7\u0259k\u0259n \u0259s\u0259rin qula\u011fa q\u0259rib\u0259 g\u0259l\u0259n ad\u0131d\u0131r – “Ba\u015f”: bu adda n\u0259s\u0259 bir s\u0259rtlik, amans\u0131zl\u0131q, yer\u0259-g\u00f6y\u0259 meydan oxuyan t\u0259k\u0259bb\u00fcr, birba\u015fal\u0131q var; \u00fcst\u0259lik d\u0259 \u00e7ox q\u0131sad\u0131r, el\u0259 bil, ya b\u0259md\u0259n q\u0259fil zil\u0259 qalx\u0131r, ya da zild\u0259n q\u0259fil b\u0259m\u0259 d\u00fc\u015f\u00fcrs\u0259n; v\u0259 n\u0259hay\u0259t, b\u0259diilikd\u0259n daha \u00e7ox […]<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":[],"categories":[17],"tags":[],"_links":{"self":[{"href":"https:\/\/kultur.az\/index.php?rest_route=\/wp\/v2\/posts\/10404"}],"collection":[{"href":"https:\/\/kultur.az\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/kultur.az\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/kultur.az\/index.php?rest_route=\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/kultur.az\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=10404"}],"version-history":[{"count":2,"href":"https:\/\/kultur.az\/index.php?rest_route=\/wp\/v2\/posts\/10404\/revisions"}],"predecessor-version":[{"id":10407,"href":"https:\/\/kultur.az\/index.php?rest_route=\/wp\/v2\/posts\/10404\/revisions\/10407"}],"wp:attachment":[{"href":"https:\/\/kultur.az\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=10404"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/kultur.az\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=10404"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/kultur.az\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=10404"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}