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Содержание Immortal monument to nizami ganjavi Menem an pile demano

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Gurbansoy Firudin


IMMORTAL MONUMENT TO NIZAMI GANJAVI

AND SEVEN BEAUTIES


Monument to Nizami Ganjavi was erected in 1946 in Baku. Yet in 1940 large preparatory works were undertaken to cele­brate poet's jubilee. Park and Museum of Lit­erature have been bearing the name of Niza-m since the time of jubilee marking. Every­body expected opening of huge bronze mon-ament. However, due to II World War this arrangement had been stopped for a long while. The monument was melt to produce missiles and patrons. At last in 1945 the War finished. Again preparation was undertaken to arrange solemn opening of Nizami monu­ment. The monument was produced by famous sculptor of Baku and Ganja - Fuad Abdurrakhmanov. S. Dadashev and M. Gus-seinov had headed architectural works. M. Gusseinov was as well architect of building for Museum of Literature named after Nizami (earlier the building was known as "Metropol" hotel).

Fuad Abdurrakhmanov (11.05.1915 Nukha -15.06.1971 Baku) was People's artist of Azerbaijan, deserved artist of art, member of USSR Artist's Academy and winner of State USSR prize. He studied in Azerbaijan State Artist's College (1929-1932) and grad-aated from Leningrad Painting, Sculptor and Architectural Institute named after I. Repin

(1935-1939). He was always interested in theme of Orient. Yet in 1934 in so-called "Rifleman" monument he created monumen­tal image of oriental soldier. During ceremo-aial participation the sculptor presented range of poet's productions and research of some scientists, thus achieving the aim to raise and revive majestic image of brilliant poet. Absence of portraiture image in that period made sculptor tum to sculptural art. Having taken main features corresponded to that Agamenis state - face, hair, beard, he achieved to create immortal Nizami monu­ment in oriental wear - turban, boot, sash. There were not majestic monuments in coun­tries of Close East featured to Nizami monu­ment. Later on coryphaeus of art revived in Iran and Middle Asia.

Having applied sufficiently well draping materials to monument and being aware of oriental ethnography Fuad Abdurrakhnanov erected monuments to poets, writers and state fighter in Tajikistan, Kazakhstan, Uzbekistan and Mongolia countries.

Everybody welcomed opening of Nizami Ganjavi monument and admitted his consid­erable popularity. Many outstanding poets created their poems under Nizami Ganjavi pseudonyms such as Nizami Minuri Samarkandi, Nizami Asiri Nishaburi and Nizami Aruzi Samarkandi. But Nizami Gan­javi's name like shining Sun among them has left rest of names in shade. Coryphaeus of World literature - immortal Nizami Ganjavi could integrate humane ideas with gentle lyric moods of people. Still being brilliant philosopher the poet knew all sciences of given period. Link between various sciences was rather considerable in that time. To make discovery in one or another research the knowledge of other sciences was required. For instance, in order to be healer good knowledge of astronomy, music and natural environment was required besides primary medical science. Basic sciences were com­prised in philosophy. Poetry was being com­posed based on knowledge of overall sci­ences. At the reading of Nizami Ganjavi poems one can call him poet-academician. There is no one field of sciences Nizami Gan­javi did not mention it in poetic language. His son and brother were also talented and gifted writers. Successful poems by his brother Movsum Givam Motanizi Ganjavi are good examples. Some of these odes have passed through epoch and reached nowadays.

Having spent life in Ganja Nizami Gan­javi refused to be poet in palace and did not make in use his gift to devote ode to some­body. He expressed his speech in a way of God's ideas. Nizami Ganjavi attracted Shahs by his gift while some poets wished to become famous in unfair way. When Shah Kizil Arslan came Nizami home he found him reading at Koran. What Shah had in his heart Nizami was able to guess in consequent of telepathic sit­ting. Increased respect and belief made Shah invite the poet to his courtyard. Here during the meeting parties Nizami saw his gazelle to be read in mugham. Even now we can notice presence of lyric spirits in most of his poems to sense psychological, philosophical and writer's features of Nizami Ganjavi.

Five poems collected in so-called "Khamsa" make his naipe immortal. Poems included in this "Khamsa" are following. "Maxzan ul-asrar" - 'Treasure of mystery" poem was composed in 1174 and addressed to Atabek Eldegiz. "Khosnv and Shirin" was finished in 1180 and presented to Mahammad Kizil Arslan. "Leyli and Maj-nun" (1188) was devoted to Shirvani Shah Axsitan. The poem "About the Great Alexan­der" consist of 2 books. The first book is called "Sharafname" (book of honor) was fin­ished in 1191 and provided to Bezeddin Masu­de-evvel-Atabegi-Mosul. The second book of the poem "Igbalname" (book of fates) was finished before the close death of poet and presented to Atabek Nusraddin Abubekr Bishkin. The poem "Haft Peyker" (Seven Beauties) was finished in 1199 and addressed to Shah Atabek Nusraddin Abubekr Bishkin. This production is also called as "Bahramname". Because of Head Bahram of Sasani posterity had mother who was Azeri many legends were compiled and dedicated to her. Nizami based on collected legends and historical facts created the poem with deep philosophic contain.

Immortal poem-productions composed by Great Nizami were spread and studied throughout the World. Many poets imitating to Nizami created their own "Khamsa". The first Turk "Khamsa" was created by Alishir Navai, Great Uzbek poet. Nizami like a school of Lit­erature had considerable influence on coun­tries of Close and Middle East. Power of words indicated in miniature of his produc­tions is the best example. Over 3000 poets compiled and created productions whose con­tains were close to Nizami theme. "Khamsa" manuscripts adorn world libraries and muse­ums. It is not occasional that Museum of Shakespeare has one of these manuscripts. Parallel between "Romeo and Juliet" produc­tion by Shakespeare and "Leyli and Majnun" as well as idea of European scientists that this contain is real oriental brings us to single opin­ion. Nizami Ganjavi poems are translated into all main European languages and spread.

On 12 March, 1209 Nizami changed the world and in his last "Igbalname" book he gave a description of his mausoleum. Immor­tal age of 68 years old poet will be measured still in thousands. One asteroid (small planet) in Kazan observatory was even called in the honor of great poet bom in previous milleni-um. "Today Nizami looks at his motherland from heavens and is proud that people love him throughout the world".

Image of "Fountain" monument to Bahram Gur like Maiden Tower and "Pearl" cafe has been printing on post-cards and placards as great symbol of Baku for long years. Monument erected in 1958 in the beginning of Neftichilar Avenue coincides to image of Bahram Gur killing dragon represented by great Azerbaijan Poet Nizami Ganjavi. Bahram Gur is a leading hero of "Helt Peyker" (seven Beauties) poem, which is also called "Bahramname" (book about Bahram). He is the XIV Shah of Sasanid's dynasty. After death of his father Shah Yezdigerdi, his brother -Shanur and cousin Khosrov Bahram Bahram occupied Shah's throne. As his mother was in Turk origin Per­sian called him Turkzad (born from Turk). Therefore, many abusive fables were composed and addressed to Bahram. One of these fables says that Gur loved Gurs (donkeys) much that's why he had "Gur" pseudonyms. In 439 Shah's surrounding who hated Bahram killed him and hid the body, thus giving reason for his death that both he and his horse drowned in marsh during hunting between areas of Shiraz and Isfahan. Many historical facts about this majestic person remained. The facts were widely applied in poems by great Nizami Ganjavi. We can see Bahram's name in the book of "Avesta" in image of "Verethvaghen" that means "victory and happiness". He is known as poet who wrote the first poem in Persian language. Imam Muhammed Bagir gives example from his "Rovzat-ul-cennat" (Garden of Eden) encyclo­pedic production:

Menem an pile demano,

menem an shirile.

Name men Bahrame Guro

konyeem Bucile.

(I am a huge elephant I am

that a lion,

Bahram Gur is my name,

Burile's my family).

According Orient Cosmogony Bahram means name of "Mars" plan­et. Mars is a symbol of War. During V Bahram government many small and great wars had taken place, one of them is the most considerable highlighted in the book of history the war between Roman Empire and Turk Ephthalists Empire.

V Bahram had to pay golden and silver coins for Iranian Christians escaped from Khosrov oppression to Theodosius emperor. Emperor did not agree. V Bahram prohibited turning money of Roman Empire over the Iran territory. The war broke out. V Bahram personally took place in the war in the first ranks. From Roman general he required Prokupius - the great fight­er. According the Law of that time each of two hostile fighters had to fight. Army of beaten fighter was declaring the war or concluding peace agreement. Among Iranians Mehrenersi came forward. Romans won. Bahram did not continue the war and Romans were not in mood for war. In 422 Roman Empire con­cluded 100-year peace agreement with Sasanid's empire. According the agreement Iranians got free from Christian religious. Such freedom as well concerned fire worshipers who lived in Roman Empire. Caucasus warriors often unexpectedly attacked Roman Empire and had military trophies.

Iranians having improved positions in Caucasus protected Romans from attacks. Agreement provisions made Roman Empires way to and out of Caucasus easier. Respect in the attitude to Bahram Gur was increased among European. Church located in Amid city of Roman Empire was ransomed for Iran's Christians. Thousands of captives Iranians were liberated. They were provided with beautiful wears and golden coins.

In 425 Ephthalit Empire attacked Iran. V Bahram together with small

group of people had been in hunting. Having crossed Elbrus and Tabaris-tan he appeared in Khorasan. At nights he was realizing his intends while resting in afternoons. In order not to cause doubts in enemies he did not inform anybody about arriv­ing. He faced with them unexpect­edly and at night hours killed most of them. V Bahram Gur killed Kha-gan. His wife was taken as a hostage. Iranians had owned all tro­phies. Khagan's golden crown was gifted to Ateshgede main temple of fire worshipers located in Azerbai­jan city - Shiz. It happened in 425.

V Bahram Gur is featured by his brevity and fairness and has a special place in Sasanid dynasty. During his governing people lived cosy and free. At this period 1200 craftsmen were brought to Iran from Luryan area of India. Art of Iran had been developing. The twentieth day of the calendar month is called Bahram. One of seven worshipper temples is called "Bahram". It was named "Aries" as a jock as Mars planet is connected with the given sign.

Bahram has considerable place in legends as killed dragon named Vartara. Three sculptors who found­ed "Fountain" monument from bronze material comprised just this period. Soudgaddinov Gohmaz Mammadtagi ogli, Asian Rousta-mov and Albert Zamanovich Moustafayev widely applied art fea­tures of Close and Far East to the monument. Image of dragon has a huge place in Art. In Chinese art represents the whole "body" of dragon. Mythic image of dragon covered with scales was created from synthesized human's imagina­tions and crocodile. Sculptors repre­sented dragon in serpentine image. Its jaws open, the water is being splashed from. Red illumination in water gives effect of blood. Bahram Gur sticks two arrows into the eyes of dragon thus blinding it. In left hand he holds an arrow and in right he lets down a sword.

His strong body-building is ready for any fighting. He has booties, turban, Indian cape winded round the body and shorts on. To depict image of semi-naked, sculp­tors tried to represent body-muscles. Sasanid Emperors were not bearded but kept moustache. V Bahram Gur face features contain both Persian elements from his father and Turk ones from his mother. Silver coin has remained since the period of his being. One side of the coin repre­sents crown on shah's head designed with moon and sun; another side contains image of fire-worship tem­ple. As dragon has water element it dissolves in the image of fountain. According Oriental mythology dragon symbolizes black forces. Having created the monument the masters wished to show symbolic monument of victory of goodness over the badness. Water means clearness and it is one of four ele­ments. Water pours from cup into the pool and consumed by special adjustment thus regulating circula­tion. It symbolizes eternity. It means that on the extent of the whole life there is a fight between the goodness and badness take place. Badness is always blindly and always loses.

Hero of Nizami Ganjavi - it is literary syntheses of historical and mythical image of V Bahram Gur Shah. Six km away from Kufe city (on the territory of Iran) and South from Najaf there is a city called Heyre. There the castle named Xev-erneg was built. Bahram Gur child­hood was spent in this city. Later father forwarded him to Shah Neman for an education. In this three-colored palace he saw pictures with portrayal of world beauties. Bahram loved them and married. He built seven-colored palace with seven cupolas. The palace was con­structed by universe model accord­ing astronomical data corresponded to planets and zodiacs. Each beauty arrived from another country was telling Bahram about the best folk compositions of native country. Once a week Bahram visited one of these beauties.

Such a cosmic harmony was dis­turbed in Bahram Gur because of strong desire to hunting. He had to leave beauties and throne as "wild" wish of hunting was still in him. Therefore, Gur symbolizes human's wildness and sense of animal. This sense brings person to death. Nei­ther state, nor government and beau­ties could overcome this feeling.

Eight years before death Nizami Ganjavi compiled this poem, thus confirming mankind again that he was great philosopher. Sculptors who were able to derive a deep phi­losophy from Nizami Ganjavi poem are following:

Gohmaz Soudgaddinov was born in 1932. In 1953 he finished Azerbaijan State Painting School named after Azim Azimzade. Later on in 1956 he graduated from Paint­ing Academy of Tbilisy.

Asian Roustamov was born in 1932. He finished Azerbaijan State Painting School named after Azim Azimzade. In 1960 he graduated from High Painting School of Moscow.

Albert Moustafayev was born in 1931. In 1953 he finished Azerbai­jan State Painting School named after Azim Azimzade. In 1960 he graduated from Painting School named after I. Repin in Leningrad.

All these 3 sculptors, former fellow students do still deal with creating. About "Fountain" monu­ment, plot of which is derived from the poem by Nizami you can read in the next issue.

Theme of Nizami Ganjavi is widely applied in fine art. In 1988 wonderful bronze "Fountain" monument, plot of which was taken from "Seven Beauties" poem was constructed in so-called Fountain Square in Baku. Rahim Seyfullaeyv was architect of the monument and brothers Eldar and Telman Zeynalovs were sculptors. The brothers were not indifferent to Nizami productions. They as well have become sculptors of Nizami monument erected in 1991 on the front of Azerbaijan Embassy in Moscow.

Telman Zeynalov was born in 1931 in Baku. In 1962 he graduated from sculptor's faculty of Feature Art Institute in Leningrad (now Sankt-Peterburg). Eldar Zeynalov was born in 1937 and died on 21 January 2001. In 1968 both he and his brother graduated from the Institute in Leningrad and worked together. In 1978 they were prize-winners and in 1991 were deserved artists of fine art. "Fountain" monument is constructed in square-shaped pool.

The poem consists of 4 boards. Board - it is small-shaped monuments created in lively effects of painting. Each board represents mythical ornament. It is presented in the image of pomegranate, four birds of paradise and raising monster in the middle. Pomegranate in Azerbaijan literature means happiness in the family. Birds imaged as whispering world secrets to each other are represented in wise , "Huma" birds. The images are accompanied by black forces, which are represented in monster on the foreground. It warns people that first they have to face with people of monster character before they achieve abundance and happiness.

One should not fear it and run. Water imaged in fountain is splashed out of stained-glass window. Trans­parent water symbolizes immortal aspiration of literature and Nizami Ganjavi. Different in size surface for splashed waters consist of 4 circles as the poem the fountain devoted to was the fourth one in "Khamsa". Monu­ment's board is surrounded by plots from the "Seven Beauties" poem. Monument's board as if gets to enliv­en, approaches to us and describes poem's events.

The first board represents intro-duction. Bahrain looks at his contem­poraries in prince manners. Portrait of seven beauties is sharpened behind him. Suddenly appeared in the Khavarnag castle Bahram saw illus­tration of seven beauties. And these rictures made him determine his pur­poses leading to a life harmony. In the SoUc of Orient image of beloved was tnown in dreams, then he was reach-big his beauty through hard ways as fell in love. The most beautiful girls arrived from 7 countries - 7 climatic zones and symbolizing 7 planets will tell Bahram later the best fairy-tales of their nation, thus separating him from the real life to take away to the world of dreams. At the glance of this board it seems similar adventure expecting us and we prepare ourselves.

Who were these beauties? Where were they from? Bahram Gur's envoys went to various countries to present expensive gifts and returned with princesses of India - Furak, China - Yagmanaz, Khorezm -Nazperi, Slavonic - Nesrinnush, Africa - Azeryun, Rumiya - Humay and Iran - Durset. According ancient astrology beginning with Saturday and every day Bahram Gur dressed on wears matched with castle rooms and dresses of beauties, came to one of these princess to listen to fairy-tale from them.

Second board shows Indian princess telling a fairy-tale of her country located close to Saturn planet. Saturn symbolizes misfortune and poverty. It has a ring in the middle though brings misfortune and poverty to people. India as itself is famous for diamonds and emeralds in the world but living condition is very poor there. Fantastic fairly-tale told by Furak princess propagandizes patience and courage. In this fairly-tale we can watch unsuccessful results of person not satisfied by his own happiness and trying to reach peak of fortune. On the board we can see surrounding of mythic and fantastic images and illus­tration of fairy heroes bursting for­ward. The board illustrates evil people standing next to each other and laugh­ing at single hero, thus demonstrating confidence at his misfortunes.

The third board illustrates Rumiya princess in yellow arrived from coun­try of the Sun planet who opens the sense of her country and the planet as telling a fairly-tale on the theme of prophets. Force, anger, beauty and

shame symbolize her country. Essence of "Suleyman (Solomon) Prophet and Bilgeiz" fairy-tale is based on the truth saying.

Board illustrates Suleyman, angel and Bilgeiz sitting on the ottoman. Angel informs Suleyman prophet that child in the arms of Bilgeiz will become prophet. Suleyman prophet strokes a lion statue - symbol of Power, sitting on the side of ottoman. Attire of Suleyman prophet coincides to the wear of Israel prophets. His wise image is represented as author of songs.

The fourth board represents princess of Khorezm dressed on green wear telling a fairy-tale of her country, which close to Moon planet. Good­ness, craft, news, dreams and move­ment are applied to Moon planet, which is the nearest planet to the Earth. Green color on the Earth sym­bolizes life. Therefore, Moon has green color in astrology. It symbolizes femininity that 's why woman is always in various images like the Moon. Beauty and psychological fet­tle is changeable. It does not have own light and receives it from symbolizing man Sun. "Bishir and Melikha" fairy­tale told by Nazperi princess is very instructive. High ethical Bishir achieved his dreams with the help of his good behavior and honesty. But Melikha is demolished by means of bad deeds and habits. Melikha is one of the devil's names and Bishir is a symbol of humanness. The board illustrates image of man pulling a suf­fering one out of well, and amorous going to the lover. Image inclined to the well to help a person is the closest to the humanity. He tries to overcome mischief by all of his deeds.

The fifth board illustrates Slavon­ic princess dressed in red telling a fairy-tale of Mars's planet. Mars's planet symbolizes bravery, anger, power, treachery, coquetry and merri­ment. It patronizes wars and victories. Her fairy-tales says about confidence resulted from knowledge and abilities. The board illustrates two siting amorous. Girl tries to explain his lover something holding his right hand in hers. Six illustrated girls try to clear up one beauty's mind convincing to a wonderful life.

Sixth board illustrates Magrib princess dressed in dark blue arrived from the country of Mercury planet. It symbolizes upbringing, politeness, astuteness, logic, rhetoric, painting, poetics, arithmetic, attention, art, craft and so on. Princess arrived from Africa tells fairy-tales about "Mahan's Adventure". Having gone through adventures Mahan could find salva­tion and peace with the help of Khizir. Cupidity is condemned in these fan­tastic events.

The board illustrates Makhan's whole height. "What do you want from the life?"- she addresses with the question to the audience. The people try to keep aside from bad feelings. Makhan assures that people of good character even can overcome hard and incomprehensible events if their pur­poses are good Iand ideas are right. Her wear, pose, princess manners and belief open her decisive image.

Seventh board illustrates Chinese princess dressed on yellow telling a fairy-tale of Jupiter planet.Modesty, religion, mercy, joke, wisdom symbolize planet of Jupiter - the huge planet. Fairy-tale devoted to eternal struggle between goodness and badness has deep-symbolic sense. Badness pricks eyes. Badness devastates wineskin out of water. The monument illustrates that goodness is blind and badness is armed. Goodness stretches hand for­ward that is to ask for help from audi­ence. Badness is confident that able to achieve desires and do what it wants. But evil force is unstable and will be defeated by goodness. Image of three women on the backside opens the plot of the fairy-tale.

Eighth board presents Iran princess dressed on white telling fairy-tale on the theme of Venus. Youth does not see voluptuousness in love but intellect and state of ethical play a significant role. Here the young woman feeling to shy has closed her face with sleeve, and tense fellow in love stands next to her. The topside of board illustrates two witch­es, which want to prevent them. The monument is presented in a very nat­ural and romantic mood. Images of Bahram Gur and Suleyman Prophet illustrated on "Fountain" monument are close to Nizami features. This painter's idea who could transfer image of hero. Indefatigability of Bahram Gur and his confidence in aim achieving, as well as spiritual world of Suleyman Prophet and his closeness to God open image of Niza­mi. In 2000 Telman Zeynalov - sculp­tor, was winner of "Humay" prize for this small-shaped monuments. We congratulate him and wish to achieve greatest success in feature activity.