MYTHOLOGICAL SOURCES OF MOUNTAIN, RIVER AND LAKE CULTS IN AZERBAI-JANI LEGENDS

Norwegian Journal of development of the International Science No 167/2025 101 MYTHOLOGICAL SOURCES OF MOUNTAIN, RIVER AND LAKE CULTS IN AZERBAIJANI LEGENDS Zeynalova Z. Doctoral Student, Faculty of Translation and Philology, Azerbaijan University ORCID: 0009-0007-3275-4447 https://doi.org/10.5281/zenodo.17492590 Abstract The article is devoted to the study of the mythological origins of mountain, river and lake cults in Azerbaijani legends. The study shows that these natural elements were perceived in the mythological worldview of the people not only as geographical objects, but also as sacred spaces and symbols of divine power. Mountains are presented in poetic language in legends as symbols of closeness and resistance to God, rivers as symbols of life and abundance, and lakes as symbols of mystery and purity. The article analyzes the connection of these motifs with cosmogonic ideas, their common elements with the mythological tradition of the Turkic peoples, and the forms of preservation in collective memory. In particular, the legends related to Murovdag, Kura, Araz and Lake Goycha are examined as examples and their mythologized semantics are shown. The results prove that nature cults in Azerbaijani folklore are both a continuation of ancient mythological thought and an important mechanism for preserving national and cultural identity. Keywords: legend, folklore, lake, mountain, river. Introduction: The Azerbaijani mythological worldview has been built on the sacred appreciation of natural elements - mountains, rivers and lakes - since ancient times. These natural objects were perceived in the imagination of the people not only as geographical entities, but also as carriers of holiness, divine power and spiritual values. In legends, the height of the mountains is presented as a symbol of closeness to God, the permanence of rivers as a symbol of life and abundance, and the depth of lakes as a symbol of the mysterious world and holiness. In this regard, nature cults constitute the oldest layers of Azerbaijani folklore and play an important role in preserving collective memory. The relevance of the topic is that legends related to nature cults reflect not only the traces of mythological thinking, but also the formation of the historical and cultural identity of the people. In them, the remains of archaic cosmogonic ideas, mythological motifs common to the Turkic peoples, and the historical experience of the Azerbaijani people find their poetic expression. The problem is that in these legends, historical facts and mythological images are intertwined, causing events to be experienced in both real and symbolic layers. The aim of the article is to investigate the mythological origins of mountain, river and lake cults in Azerbaijani legends, to reveal their poetic-semantic functions and to show their role in the formation of national identity. To achieve this goal, the theoretical and methodological foundations, mythological layers, genre features and connection with collective memory of legends will be analyzed. In Azerbaijani mythological thought, the elements of nature – mountains, rivers and lakes – constitute the deepest layer of archaic ideas. These elements were perceived not only as real objects of nature, but also as sacred centers that ensure the connection of man with the cosmos. Mountains were presented as a symbol of closeness to God, power and exaltation, rivers were associated with life and abundance, and lakes with mystery and the hidden world. Tokarev writes that the mythification of natural elements in various peoples of the world led to their survival in the collective memory and acquisition of sacred status [12, p. 144]. It is also possible to observe this most ancient layer of mountain, river and lake cults in Azerbaijani legends. In cosmogonic myths, the elements of nature perform the main functions related to the creation and preservation of the order of the world. The mountain is perceived as the support of the mythical cosmos, that is, the “axis of the world” (axis mundi). Eliade notes that the mountain serves as a bridge between God and man in all archaic mythological systems [5, p. 97]. Rivers and water sources symbolize the beginning of life, and their constant flow expresses the continuity of both time and life. Gasimov shows that in Azerbaijani legends the creation of rivers is often explained by the “divine beginning”, which highlights the sacredness of water [11, p. 153]. Lakes are perceived as a place of cosmic harmony and at the same time trials; their depth is described as a door opening to a mysterious world. Thus, in cosmogonic ideas, mountains, rivers and lakes act not only as elements of nature, but also as protectors of the cosmic order. Azerbaijani mythological experience is an integral part of the mythological system of the Turkic peoples. In this regard, the common motifs of mountain, river and lake cults are striking. In Turkic epics, mountains are often presented as a sacred starting point, a place of origin of tribes. In the “Ergenekon” epic, the mountain is not only a geographical object, but also a place of rebirth and freedom of the Turks. The sacred function of rivers and lakes is associated with the perception of water as a “life-giving force” in general Turkic mythology. Abdullayev notes that myths related to water in Azerbaijani legends are local variations of the “Mother Water” and “Primordial Sea” archetypes, which are widespread among the Turkic peoples [2, p. 203]. This confirms both the universality of mythological thought and the specific role of Azerbaijani material in the Turkic mythological tradition. In the Azerbaijani mythological worldview, the mountain has always been perceived as a sacred place. 102 Norwegian Journal of development of the International Science No 167/2025 For a person, the mountain is not only a physical-geographical object, but also a place to approach God, feel divine power and be protected. Eliade shows that the mountain is perceived as the “axis mundi” in all mythological systems; it has a mediating function between heaven and earth and is considered the center of the cosmic order [5, p. 97]. In Azerbaijani legends, the mountain peak is also described as a sacred center, where it is believed that people's prayers are heard and God communicates with people. This approach shows that both religious and cultural codes are combined in the people's attitude towards mountains. In legends, the formation of mountains is often explained by mythological motifs. Sometimes the mountain is presented as a being suddenly raised to the surface of the earth by the power of God, and sometimes there is a plot of a village or city turning into a mountain as a result of the sins of the people. Such a mythopoetic explanation actually expresses not the physical formation of the mountain, but its spiritual-semantic origin. Tokarev notes that the mythification of the mountain is the result of a person understanding it not just as an object of nature, but as the embodiment of cosmic force [12, p. 144]. In Azerbaijani legends, the sudden formation of the mountain is sometimes interpreted as a divine warning given for the deeds of the people, and sometimes as a symbol of heroism and resistance. Azerbaijani legends demonstrate the vitality of this cult with examples related to specific mountains. In the legends about Murovdag, the height of the mountain is associated not only with a geographical description, but also with the concept of a “high spirit”; here it symbolizes human endurance, strength and invincibility [8, p. 103]. In the legends about the Khizi Mountains, the sharp silhouette of the mountain is perceived in the collective memory of the people as a sign of divine power. At the same time, in the legends about Kirs Mountain and the Caucasus Mountains in the Karabakh region, these places are presented as sacred places of protection, points of communication between God and man. Huseynli writes that in such legends the mountain acts not only as a place, but also as a carrier of national and cultural identity [7, p. 115]. Thus, in Azerbaijani legends, the mountain cult is one of the main layers of the mythological thinking of the people. Its sacralization and mythification are closely connected with both cosmogonic ideas and historical events. Mountains have been preserved in the memory of the people as a symbol of protective force, resistance and closeness to God, becoming symbolic pillars of national identity. The cult of the river is of particular importance in the Azerbaijani mythological worldview. Rivers are perceived not only as the life-giving force of nature, but also as an integral part of the spiritual world of man. It is no coincidence that they are presented in legends as symbols of life, abundance and purity. The constant and uninterrupted flow of the river expresses the continuity of life, while the abundance of water is identified with fertility and prosperity. Eliade notes that in archaic mythological systems, water symbolizes the initial beginning, the chaos before the formation of the cosmos, and carries the function of purification [5, p. 104]. In Azerbaijani legends, rivers are presented as an artistic image of a person’s cleansing from sin and entering a new life. Legends about the Kura and Araz rivers are among the most striking examples of this cult. In folk tales, their non-meeting is explained by the plot of “forbidden love”. This motif has both an emotional impact and a moral teaching function: a natural event is framed in an artistic framework with the theme of love and longing, and the source of the rivers acquires a sacred meaning in the collective memory of the people. Gasimov writes that legends about rivers are not only a mythification of a geographical fact, but also a poetic coding of the socio-spiritual experience of the people [11, p. 162]. In this regard, plots about the Kura and Araz carry an important semantic load for both historical memory and national self-awareness. The ancient religious-mythological roots of the water cult are part of a broader system. In the Turkic peoples and in world mythology in general, water was perceived as the beginning of life, a source of vitality and abundance. Abdullayev shows that in Azerbaijani mythological thought, water is a local variation of the “primordial beginning” archetype, and in legends about water these archaic ideas were embodied in artistic form [2, p. 203]. The sanctification of springs in various regions, their acquisition of the status of healing and sacred places also confirms the vitality of this ancient cult. The description of water in legends as a “gift of God” or “divine blessing” shows that in the people's memory, rivers and springs are not just objects of nature, but also carriers of spiritual and cultural identity. Thus, the cult of tea lives on in Azerbaijani legends as a symbol of life, abundance, and purity, while the plots about the Kura and Araz demonstrate the preservation of both mythological and historical-spiritual layers in the collective memory of the people. The ancient religious roots of the cult of water retain their relevance in the modern folklore environment through these legends. In the Azerbaijani mythological worldview, the cult of the lake occupies a special place along with the cults of mountains and rivers. In the popular imagination, lakes are interpreted as a symbol of the “mysterious world” and “divine power”. Their depth and silence are perceived as a place of unknown, hidden forces, and the majesty of water is perceived as a sign of the power of God. Eliade notes that in archaic mythological systems, water bodies are not only a natural phenomenon, but also serve the function of “a gateway to other worlds”, therefore lakes acquire the status of a sacred space [5, p. 115]. In Azerbaijani legends, the image of a lake, in addition to being a real geographical object, is also a poetic expression of divine purity, silence and holiness. Legends about Lake Goycha are one of the most famous examples of this cult. In legends, the creation of the lake is often associated with the sins of the people, a tragic event, or divine punishment. The motif of a village turned into water or people turned into stone is widespread here. This is, on the one hand, a symbolic preservation of historical memory, and on the other Norwegian Journal of development of the International Science No 167/2025 103 hand, a manifestation of a moral teaching mechanism. In the legends about Aghgol, the lake is described as a source of purity and healing. Huseynli shows that lake motifs in Azerbaijani legends are often associated with people's desire for spiritual purification, and lake water is presented as a gift from God [7, p. 121]. The same feature is noticeable in legends about other lakes: the sanctity of water, belief in the sanctities formed around the lake, and rituals associated with this place indicate the vitality of the lake cult. The connection of lake motifs with mythological archetypes is also noteworthy. In legends, the lake is sometimes depicted as a tear of God, which is the embodiment of divine sorrow and mercy. In some cases, the lake acquires the image of a refuge, playing the role of a place of salvation from difficulties or a place for a new life. Tokarev notes that in myths related to water, the motifs of “holiness” and “safety” always coexist [12, p. 288]. In Azerbaijani legends, the lake also carries both holiness and protective power: the belief systems built around it are passed down from generation to generation as part of collective memory. Thus, the cult of lakes lives on in Azerbaijani legends as a rich poetic expression of cosmogonic ideas. Lakes act as a gateway to the "mysterious world", a symbol of divine power, and a symbol of spiritual purity and refuge. This feature ensures that they are preserved in collective memory and become important memory spaces of national identity. The poetic semantics of mountain, river and lake motifs in Azerbaijani legends is one of the most powerful mechanisms for their preservation in collective memory. These natural elements existed in the life of the people not only as geographical objects, but also as memory spaces. The name of each mountain was perceived as a symbol of heroism and resistance, the flow of each river as life and purification, and the depth of each lake as a symbol of mystery and holiness. From the point of view of Nora's concept of “memory spaces”, nature cults act as codes symbolizing the historical experience of the people and preserving national memory [10, p. 64]. Therefore, their poetic semantics has not only artistic-aesthetic, but also historical-cultural value. The role of legends in the formation of national and cultural identity is particularly noteworthy. It has been repeatedly emphasized in Azerbaijani folklore that legends are an important tool in strengthening the identity consciousness of the people [1, p. 112]. The loftiness of the mountains, the abundance of rivers, the mysterious and sacred nature of lakes are included in the process of self-awareness of the people in the texts of legends. These motifs serve both to protect spiritual values and to transmit national identity to the younger generations. Huseynli notes that legends related to nature cults instill in the younger generation not only folklore knowledge, but also a sense of national and cultural identity [7, p. 130]. Thus, nature motifs become symbolic cornerstones of national and cultural identity through legends. The transformation of nature cults in the modern folklore environment shows their dynamic and living structure. In today's folklore examples, mountain, river and lake motifs continue to live, adapting to new sociocultural conditions. If in ancient legends these elements were more related to mythological imagination and religious concepts, in modern legends their connection with tourism, ecological values and regional identity comes to the fore. According to Assmann's theory of cultural memory, memory is constantly being reconstructed and adapted to the modern context [4, p. 73]. Such a transformation of nature cults is also observed in Azerbaijani legends: mountains and lakes are now also valued as ecological symbols, national wealth and cultural heritage. This change ensures that they do not lose their relevance in the folklore environment, but, on the contrary, strengthen it even more. Consequently, the motifs of mountains, rivers and lakes in Azerbaijani legends are memory codes that ensure the survival of not only the ancient mythological layer, but also the national identity in the modern era. Their preservation in the collective memory, the role they play in the formation of national-cultural identity and their transformation in the modern folklore environment show that nature cults are an indispensable part of both the historical and spiritual life of the people. Conclusion The study of mountain, river and lake cults in Azerbaijani legends shows that these motifs not only bear traces of ancient mythological ideas, but are also important carriers of the collective memory and national identity of the people. Mountains live in memory as a symbol of loftiness, resistance and closeness to God, rivers as a symbol of life, abundance and purification, and lakes as the embodiment of the mysterious world and divine power. Their mythologizing serves to preserve the historical experience of the people not just as a memory, but with a deep spiritual and poetic meaning. The preservation of these cults through legends shows that folklore is not just a creative art form, but also the main mechanism for the formation of historical consciousness. Legends, in addition to transmitting national identity and historical values to generations, also create a sense of sacredness related to nature. Their transformation in the modern folklore environment in new social and cultural contexts proves that these cults have not lost their relevance, but, on the contrary, are constantly renewed and live in the memory of the people. Thus, the cults of mountains, rivers, and lakes are an integral part of the Azerbaijani mythological worldview, constitute the poetic code of national-cultural identity, and remain one of the strong pillars in the spiritual life of the people. References: 1. Abbasov, H. The legend genre in Azerbaijani folk literature. – Baku: Elm, 2002. – 248 p. 2. Abdullayev, J. Sources of Azerbaijani mythological thought. – Baku: East-West, 2010. – 312 p. 3. Akhmedov, E. Toponymic traditions and historical memory. - Baku: Nauka, 1998. - 190 p. 4. Eliade, M. Myth and Reality. - New York: Harper & Row, 1963. - 232 p. 104 Norwegian Journal of development of the International Science No 167/2025 5. Eliade, M. 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