International Journal Of Literature And Languages
91
https://theusajournals.com/index.php/ijll
VOLUME
Vol.05 Issue04 2025
PAGE NO.
91-93
10.37547/ijll/Volume05Issue04-24
Ideological and Aesthetic Features of The Story Of
"Chistoniy Elik Begi"
Kodirjon Ergashev
Leading researcher of the Institute of Uzbek Language, Literature and Folklore of the Academy of Sciences of the Republic of
Uzbekistan, Doctor of Philological Sciences, Uzbekistan
Received:
28 February 2025;
Accepted:
29 March 2025;
Published:
30 April 2025
Abstract:
The article is devoted to the study of the ideological and aesthetic features of examples of ancient Turkic
literature. The author illuminated the topic using the example of the work "The Story of the Beg of Chistani Elik."
The story demonstrates the influence of Buddhist views and the work "Golden Light," and reveals the features of
"The Story of Chistoniy Elik Begi" as a literary monument.
Keywords:
Ancient Turkic literature, example, ideological and artistic features, Buddhism, oppositions. influence,
image, Elikbek.
Introduction:
Ancient written monuments constitute a
certain part of the spiritual heritage left by our
ancestors. In the content and ideas of these works
created in the distant past, and in their characteristics
as literary monuments, one can see the influence of
various views, religious and philosophical teachings,
and works that existed and spread in those times [I -
36]. In particular, researchers have indicated the
emergence of a trend related to Buddhism in ancient
Turkic literature[2 -83]. The role and influence of works
created in the Chinese language in this process were
also noted [3 - 57]. This requires a serious study of the
ideological and aesthetic features of the examples of
written literature of the past in the Turkic language,
their peculiarities as literary monuments. In our article,
this problem was considered using the example of the
work "The Story of Chistani Elik Beg."
According to Fitrat, starting from 1902, German
orientalists organized scientific expeditions to East
Turkestan. Among the written monuments discovered
during these expeditions were small stories, one of
which is "The Story of the Beg of the Chistani Eliq." It
was read and published by the orientalist von Lacouk.
Fitrat considers the story to belong to the 8th-9th
centuries. He did not dwell specifically on the content
of the story, but only suggested that the works
obtained during the expeditions "consist mainly of
religious works and prayers related to Buddhism and
Manichaeism"[4 - 11].
The story begins with the episode where Elikbek,
standing near the city of Shayonbaliq, encounters yaks
(devils, demons) at the beginning of the road that splits
in four directions. They killed people, ate their flesh,
drank their blood, and wrapped their entrails in their
bodies.
"Following the path of lions, he stands and descends to
the female of Scorpionfish, then walks straight ahead.
Eligbag walked a four-legged path, and between them,
without you, he saw two Yakks. Those people eat the
horses of the liliguk, drink their blood, and journey to
your valleys with spring meals."
Despite the fact that the yaks were numerous and,
moreover, terrifying in appearance, Elikbek fearlessly
penetrated into their midst. Seeing that Elikbek was
alone, the Yaks decided to take advantage of this and
surrounded him from all sides, asking who he was and
why he had come to them alone. Elikbek answers the
question with a question and asks the yaks why they
are killing people in his city, demanding that they tell
him how they dare to commit such an atrocity and
where they get their strength from. He showed his
sharp sword to the enemies and said that he would
slaughter them, for he no longer had the patience to
hear news about the Yaeks' evil deeds towards his ulus
and city. Hearing such decisive words from Elikbek, the
yaks became enraged, grabbed their weapons and
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International Journal Of Literature And Languages (ISSN: 2771-2834)
clubs, and rushed at him, urging each other. They urged
Elikbek to stab him with a blade and tear him to pieces.
Gathering all his strength, Elikbek jumps and grabs one
of the yaks by the hair and strikes him with a sword to
cut off his head. Seeing his strength and courage, the
Yakas lose their enthusiasm and become frightened.
They speak kindly to Elikbek, saying that even if he kills
them, diseases will not leave his land, and they also
inform him about the cause of this [4 -11-16].
The influence of Buddhist beliefs in the story is
primarily noticeable in the image of its main character,
Elikbek. In the book "Golden Light," which consists of a
description of the laws of Buddhist teachings, rulers -
elikhans and elikbeks are often mentioned, the
responsibility of elikhans is noted, it is especially
emphasized that the well-being of the people, the
prosperity of the country depends on them, in
particular, their role in protecting the country,
protecting it from various dangers and enemies, and for
this, eliks must comply with the laws of nom, that is,
the teachings of Buddhism. Then they will be strong,
powerful, and victorious in the struggle against
malicious enemies: "If whichever elik-khans... act this
way, then those elik-khans will become extremely holy
and majestic... I will trample all malicious enemies...
and overcome them." In the content of "The Story of
the Beg of Chistani Elig," in the depictions of Elikbek's
defense of his city and people from evil yaks, his victory
in clashes with enemies, the above views find their
expression.
“Part IX of "Golden Light" tells about the r
eign
of a just eligbek. He cared for the people, treating them
as a loving parent treats his own children. At that time,
a nobleman named Udaqatati lived in the land of that
elikbek.Udaqatati was well-versed in medical science,
had an understanding of medicines and the properties
of diseases, treated patients well, and many patients
who came to him seeking salvation found healing. He
had an educated and handsome son, possessing
excellent qualities. Unexpectedly, a disease spreads in
elikbek's homeland..."the disease spread in elikbek's
homeland, and his people suffered greatly. This (state)
greatly grieved and grieved that eligbek." In this
difficult moment, the aforementioned nobleman,
Udaqatati, and his son, elikbek, came to the rescue of
the people. Thanks to Udaqatati's knowledge and his
son's efforts, the disease spreading in the country was
eliminated[5 - 224-236] In "The Story of Chistoniy Elik
Begi," it is also mentioned that the disease spread in
Elikbek's city and homeland, and Elikbek sought to
eliminate it and determine its cause. When Elikbek
wanted to kill the Yakas, they said: "Lion of the
Yalanguk..." But you will kill us. Yima, nagu, your fish
don't want to leave. And be kind to our warm self, be
generous, be generous" (Lion of Men,... You suddenly
want to kill us. And no illness will leave your city. Now
lift your spirits and be our hope and trust in our warm
soul."
Elikbak stamped his foot: "Oh people, speak freely, how
can my son not be born?! (Elikbek said: "Speak quickly,
people, how can the disease in my city, in my ulus, not
go away?")
It should also be noted that the story contains phrases
and words characteristic of "Golden Light," a major
example of Turkic Buddhist literature. For example, the
phrase "bad thought" (or "bad intent"):
In "Golden Light": If all these elik-khans... do not have
evil intentions... all the people will be peaceful, happy;
A multitude of good signs... He will appear, he will
trample all his malicious enemies... he will triumph;
Also, in their homeland, in their village, there will be no
enemies, calamities, grief, bad thoughts, or other
dangers.
In the story: Anta ovlaq saqinjliq rakshash bo'lur (There
is a rakshash with evil intentions).
In "Oltun Yoruq," in the original text, this phrase is also
given in the form of "yovlaq saqinj" with ancient Turkic
words, as in the story.
"Yaklar," "yak," "issiq o'zi" ("hot soul") in the story. Such
words and phrases as " ик тўға" (disease, disaster) are
also among the words and phrases characteristic of the
text "Алтун ёруқ
." Examples of each of them can be
given. We will limit ourselves here to the phrase "issiq
o'zi" (or "issiq o'zu") - hot soul:
In "Golden Light":... as if a brave man (only himself)
attacked the army, without pitying my hot soul... I
possessed the treasury of the people, I observed it;
O my brothers, we are all too attached to our warm
souls and bodies;
For the sake of our warm soul, I bow with a pure,
sincere heart to the virtues of all the Burkhans...
In the story: And how will you endure it? Leave this,
pierce it, cut it, the swelling breaks... you stumbled!
(What else are you waiting for? Quickly pierce him,
chop him, tear his hot soul... throw him away!);
May our warmth lift our spirits, and may you be whole
and whole. (Now lift your spirits and be hope and trust
in our warm souls).
"The Story of Chistoniy Elik Begi," as one of the ancient
examples of Turkic prose, also has its own artistry. We
can see that similes and epithets are used in the image
in it. For example, in the following passage, Elikbek is
compared to lions: "Yurib arslonlarning yo'riğin u
Chayonbaliqning qadinita turub inar-u, bar-u yoridi
o'tru (Walking with the march of the lions, he stood
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International Journal Of Literature And Languages (ISSN: 2771-2834)
behind the city of Chayonbaliq, mounted, and walked
forward). In another instance, he is compared to a tiger:
"Seeing him, Chistoniy Elik boği yurakin qotrunub
to'ngalar bak tak... qörqinjsiz. ayangsiz ko'nglin ul
yaklar orasiga kirib bordi" (Seeing him, the lord of
Chistoniy Elik, having strengthened his heart, like the
lord of tigers... with a fearless, merciless heart, entered
among the yaks).
The scene depicting the appearance and
actions of the yaks in the work is also interesting. The
excerpt can give an idea of their frightening, ugly faces
and unpleasant behavior: "Qo'rqg'u-tak ko'rk, mangiz
tutub yovlaq qatiq unin qiyqirusu dizrul bodruq
iliklariinta tutub, qap-qara, ulug' baduk tog'-tak
atuzinunayu o't o'ngluk eshin sochlarini anglarininta
tushirib, o'g'uluq yilanina turlarin itinib yaralib qov
boltir soy-u yuriyur arti (A frightening face, facing,
shouting with an extremely loud voice, taking their
weapons in their hands, raising their large, huge, black,
mountain-like bodies, dropping their fiery, braided hair
onto their shoulders, sliding like a venomous snake's
div, walking lazily at the beginning of a short road).
At the same time, the image in the story, the
appearance of the characters, their actions in the
course of the development of events allow us to discern
the main features inherent in them, and it becomes
clear to a certain extent what the main aspect of
Elikbek as a hero, as well as the main, prominent
aspects of the nature of the yaks, consist of. For
example, Yakas, despite their frightening appearance
and actions that frighten others, are actually cowardly
and helpless. This characteristic of them is clearly
manifested during the confrontation with Elikbek. The
Yakes surrounded him and wanted to kill him, but as
soon as Elikbek struck one of them, everyone became
frightened. Their condition is well described in the
story. Even the Yak's voices fell silent, and they began
to flatter Elikbek.
At this point, one thing should be emphasized. The
word "yak" means devil, demon, or demon. But the
Yakes depicted in the story do not have any
supernatural features. Their strength and capabilities
are not greater than those of people. This can also be
seen in the aforementioned episode of the conflict. In
this case, their actions and words are no different from
those of weak, helpless, and cowardly people. True,
they are evil and merciless, they have ugly
appearances, they eat human flesh. But they do not
possess the abilities of devils and demons. As for the
matter of eating human flesh, this custom existed
among people in some regions (cannibalism). There is
nothing supernatural about the Yakes in the story,
there is no mythology. Accordingly, there is a metaphor
in this place, and the yaks in the work can be considered
as a symbol of bad, evil people.
Unlike the timid yaks, who change depending on the
situation, Elikbek is shown in the story as a determined,
brave, fearless person, a hero. The description of his
actions, the words and similes used in it serve to create
such an image of Elikbek. Not only descriptions and
characterizations, but also words spoken by the hero,
his speech, reveal the peculiarities of the bek's
personality and nature: Ay yaklar, tarkin manga
so'zlanglar. You will be my fish-eater in this
settlement?! Who gave you the strength to enter this
fish?! This is my dog, look at my sword. I'll cut your
shoulders and scratch them one by one! Seeing my fish,
my people's, these mountainous mountains, I won't
wander around (O people, tell me quickly, why are you
killing the people in my city?! Who gave you the
strength to enter this city?! Look at my sharp sword. I'll
chop your bodies and throw them in different
directions! I cannot bear to see such bad news from my
city, my ulus).
From the above words, it becomes clear that Elikbek
was not only a brave and strong man, but also a ruler
who cared for his country and people. The story was
interrupted before it was finished. Nevertheless, this
small work is significant as a unique example of ancient
Turkic literature.
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