It is necessary to notice that «dog» is domesticated wolf. The symbol of dog takes a very honorable place among Turks. (64). Turkic peoples named tribes in honour of dog. The Slav Russian chronicles report on wide spreading of personal names, rising to the dog among Turkic peoples (Itlar, Itoglu, Kobyak, Konchak) (65). To this categories it is necessary to refer Spaka -woman that fed the founder of Achemenid empire Kir and also the name of the Scythian king Ishpakay («Spaka,/ Ispaka/ Ispakay»). There are many opinions about ethymology of this word (66). We must know and think that dog is domesticated wolf. So, based on this fact, we consider, that both in the nature, and in mythologies both animals must save similarity, i. e. if «wolf/ gurt»- a symbol of fire /light and this is confirmed by presence in the word “gurt/kurt” component «ku» - Ku (ar), ku (man), the Russian word Pоlоvtsi - «Poloviy» which means in Slavic lnguage “yellow or colour of straw”, the «Dog» must also keep similar manifestation. In Turkic languages for marking «light», besides «Ku-» component «is\ish» is used (with the development in is / ish / us /oz / az /ut /od / (is- ti (warm), uld- us (star), is-ig (light), az-ar ( temperature)). Speaking about «Ispaka» we may notice that in this word first syllable carries «is<it» a light factor. Considering sancity of Wolf / Dog we suppose that part of word «Ispaka»- «baka» means «God, Holy Ghost». The researches suppose that theorem «god / baga» has Turkic origin (67). Thereby, coming from general symbologies of dog and wolf, we suppose that the word we are interested in can be denoted in the Turkic language origin as «flaming god». Arabs whose alphabet does not contain “P” transfer the name of city «Ispahan» which is connect the Persian “Isbaka” (dog) + “an” (the prefix of the area) to Turkic concept «Country of flaming Godnes». The Image of premother - wolf in this instance «Kanjik» allows to change our opinion over some historic data. First, word «kanjik» refers both to dogs (male and female) and wolves. This was connected with their physiological condition (6 . Bringing more archaic form of the given word as «kanic /kanish» O. Suleymanov has called attention also to such detail, as word «canis» saved in Latin language in the meaning bitch(69) that corresponds Turkic “kanish/kanjik». According to Tit Liviy, after downfall of Troya outstanding men - Eney and Antenor - were rarefied to move from city. Antenor with the small numbers of “enets” or “venets” (complete-VENEDs) arrived to the gulf of the Adreatic sea. Eney arrived to Macedoniya, after he moved to Lavrentian district of the Appenian peninsula, then he went to Sicilia. Reya Silviya, his brother`s daughter, under honorable prefix was sent to the Church, and made nun forever. Soon, Reya gave birth to two children. The king ordered to throw them to the river. But they were washed ashore. By Tit Liviy, the female wolf reacted to the children`s cry and fed them. The children were found by the Favstul. He brought them home and began to bring them up. (Some people consider that Larencia was the name of the female wolf».(70)
Therefore, definition of ethnic belongings of Venedians will let us define how the Turkic Kanish entered Latin language. That is why some Azeri-Turkic toponyms are connected with Venedians (‘Vanad’ in Nakhchivan, «Khodjavend,Sirkhavend» in Karabakh, «Vanadzor». Defining the ethnic belongings of Venedians, sholars introduce great confusion. According to N.B.Bogdansky, narrator of I-V books by Tit Liviy, ethnonym «Enets / Venets / Veneds /» was known in different areas of Europe. «From North Italian Venedians small quantity of short inscriptions were saved”. Their language according to Bodanskaya is Italian. But some details can point at different relationships with Baltic languages (It is accepted to consider Veneds of North Europe to be Slavs) (71).
Several earlier than Tit Libiy Herodotus also reports about Veneds/Vineds. But from his tale we will learn about the ritual of Vened’s girls marriage which they inherited in the north from Frakia, on the Adriatic Sea (72).
I think that English word «God»(according to methateze of «dog») is of originated from “light”,it has relation with the same Vened tribes, called by the Islandian historians «as-tturk».
After Libiy Cornelius Tatsit tells about Veneds. This Roman historian does not know to whom, in particular, refer Veneds. He writes: “To consider Pevkiyens, Veneds and Fennes to Germans or Sarmatians, I don’t know” (! - A.Alekperov) (73). In the comment to the 2-nd volume the name “Vened” populated in the times of Tatsit in the upper and lower Visla was confirmed by their neighbours- Slavs!(74). Venedians are mentioned in the Peftinrean tables, the map was made in the 4-5 centuries.(75). It is astonishing that some scholars ignore the notes of the armenian historian M.Horenatsi. Telling about settlement in the Basean he notes the settlement place of the Vekhendur Bulgarins Vends began to call by their names (76). Despite this announcement of Horenatsi some investigators want Vends to be Italians and Vends according to Tatsit and Iordand - Slavs, but not Turkic tribes! (77).However, we noted that the Sklavians in the early Medieval sources are not Slaws in the late meaning of this ethnonym, and Bulgarians are Oguzins . This opinion corresponds to Horenatsi who wrote that Bulgarians are Vends. Prokopius of Kesariya and Iordan supplement each other. Prokopiy writes: «... S(k)lavians and Ants are not ruled by the same man. They lived in harmony since ancient time. .... These Barbarian tribes have the same living and laws. They consider that God -creator of rain is the creator of people... Their mode of life is like those of Massagetians...They are pursuing The Hunn moral values. Sometimes even names “S(k)lavins” and “Ants” were the same.» (YES ! - Alekperov) (7 . Comparing the stories about Veneds by Tatsit, Iordan, M. Khorenatsiy and the Slavic crinkle called «Povest vremennikh let» (PVL), we can notice some similarity:
Tatsit:: « /Veneds/....inhabit in the forests and mountains to rob...»
Iordan: «.../Veneds/...they behave very crude because of our sins.»
Mosey Khorenatsiy: «Vaharshak convenes wild strangers (Veneds - author) living in the north valley beside slopes of Great Caucasian mountain ...and calls them to quit robing and kidnapping people.
PVL: «If black Bulgars come (in the grounds of above mentioned sources we put sign of euality between Veneds and Bulgars - Alekperov) and fight in Corsun country, we will order the Rus king (knyaz`) not to let them, otherwise they will cause damage to the country». (79).
These comparisons from four different languages and time sources witness that all of them give the same characteristics for Veneds. Name of Veneds is attested in Muslim and Jewish traditions again with reference to Bulgars / V.n. nd.r. (Hudud al-Alam) W.l.n.dr. (al-Masudi), w.n.ntr. (Jewisch-khazar documents), N.n.d.r. (Gardizi) (80).
Resently, Norwegian scholars were interested in resemblance of mountainous expressing of the monuments of Mezoliitan culture in Azerbaijan - in Gobustan with exponates of the Norwegian Contiki museum. Do you see the similarity between the Country of Fire- Azerbaijan and ancient Vikings?
Penetration of Turkic element in the region of Baltic sea and Scandinavia began much earlier. Written sources and toponimy of the region witness this. As an example we can use the name of such cities as Turku and Trakay. Or the Finnish name (country) Finland - «Country of lakes» - Suomi that descends to the Turkic words «su(water) + «omi (b/m-oba / land)»
The Icelandic historian Snorru Sturulson (XIII c.), wrote: «Odin and his wife were predicted to be gone to the north part of the Universe and be respected more than any other Konungsit. Therefore, he decided to go away and remainede the land of the Turks... And they did not stop before they arrived to North which is called the land of the Saks. Odin stayed there for a long time. Odin went to the North, the land called now Sweden. The konung of Sweden was called Gulvi. And when he (Gulvi) heard that these people were coming from Asia, which was called As, he met them and said that Odin may rule as soon as he wishes.... Odin liked their lands... He appointed the rulers there , like that in Troya. He had appointed twelve rulers to govern and founded such laws, which previously were in Troya and to which Turks were accustomed . Then Ass married....they settled in the lands of Saks and later from there in all northern parts of Earth and the languages of the peoples from Asia were accepted by the peoples of those lands» (! - Alekperov)(81).
The notice of publishers of the source in Russian about the fact that Turks were connected with Troya because in XIII century Seljuks were dominant in Minor Asia does not correspond to the reality. (82). First, when Sturulson wrote «NOW» he meant his time! Second, the source mentions Troya, which by XIII century did not exist any more. And lastly, Sturulson told about pagan As-Turks who left Troya, but Seljucs who settled in Minor Asia were Muslims and they never annexed Sweden.
We need to pay attention to the comparisons of Ass with Turks in the source. It is necessary to notice that the name of the late Roman provinces «Asia» ascends to the name of the Minor Asian country «Assuva».(83). The component «iya» in the word «Asia» ascends to the Turkic notion of «settling, country»; and this lets judge that component «uva/oba» in the word «Assuva» is identical to «iya», i. e. the name «Assuva/Asia», ethimologized as «country of Ass». Iranists consider Ass / Alans to be Iranolingual (84) that looks bias. The idea of Sturulson about the Turkic angularity of Ass/ Alans is confirmed by the following facts: «It is well known that the Ass..language (or: «people»), descended from the Pechenegs who lived near Tanais and the Azov Sea».(85). It is also well known that Pechenegs are Turks. The origin of the name “Azerbaijan” is related to “Ass”.
The widespread Turkic toponimy in Europe allows to ethimologize the name of country situated on Appennins and caled «Italiya» (86). Legend about mother - wolf called as Turkic «kanish/canis» allows to conclude that name «Italy ascends to Italian words «calf» (Latin «vitellus/ Vitlu) (87) does not justify itself. We suppose in the name «Italy» reflects “It” (dog/canis) +”el” (country) with the secondary ending «iya», which corresponds to the word “el” (country), «country of mother Wolf» (compare “Bars+el+iya” -country of Bars.)
On the territory of Azerbaijan two cities which have the same sounds, the ethymology of which is contradictory- «Gandsak/Gazaka/Gjanja» are situated. The most widespread is an idea that name «Gan/d/sak» derives from ancient Iranian, or more exactly- Midian «Ganza» - treasury (8 . The toponyms and ethnonyms descending to the above mentioned words were widespread among the Turkic tribes.(89). M. Seidov analyzing the word «Gandja» noted, that it was connected with the ”Sak” tribe association. The researcher correctly noted that name «Gandsak” was of Turkic origin, but he was wrong when he noted that the word Ganja means “camp of Sak Khans” (90). However, using the above mentioned facts we consider that the word «Gandja” is connected with the notion of mother-volf (Ganjik). The modern Gandja is located in historisal lands of Caucasian Albaniya.
There were different opinions about the ethnic origin of the Albanians.(91). Not considering opinions of hays (armenians), we should note that the following wrong idea about belonging of Albanians to the Nakh - Dagestan lingual group gave some bases for the representatives of “Sadval” movement to assert that the left coast of Kura river (nothern Caucasian Albaniya) is the territory of Lezgistan. (92).
The fact that Albanians are Turkics is confirmed in the complex by the above mentioned facts and first of all by comparing opinions of the Albanian historian Mosey Kalankaytukskiy with the Greek historian of the V century BC Herodotus. We should note that when Kalankaytukskiy tells about the genealogy of the Albanians he mentioned Aran from the Sisaks origin. It is known that «Se/ Sak» - is the denotion of Skifians in different languages. There are two versions on the lingual origin of Skifians - Iranian and Turkic. Therefore, the opinion of some scholars on the belongings of the albans to the Caucasian lingual areal is not justified. Taking into consideration Kalankatuyskiy`s evidence we can note some interesting analogies. First of all we need to remember that such names as Girdman, Barda, Gandja, Shirvan/ Barsel are ethimologized from the Turkic language and corresponds to the Turkic world outlook.
Kalankaytukskiy mentioned in his «History of Albanians» about the Tertu river (93). This river is present Ter-ter, situated in Azerbaijan. Considering that Albanians as Bulgar- Oguz were the main part of Skifian tribes we can bring some parallel. The city of Volga Bulgarian- Bulgar of the medieval authors was situated near the city of Saksin (94). The historic Caucasian Albaniya was a part of the historic Sakasena/ Shakashena (95).
We pointed above that the carriers of the ethnonym “Sklavin/ as- Sakaliba” were Bulgarins but not Slavs. But the oriental historians and geographians called Volga (Bolga-r) (96) «nahr as-Sakaliba». Describing Teymurlang’s war against Tokhtamish khan Nizameddin Shami wrote: «Emir Teymurlang went to the travel and was ready to the persecution of Tokhtamish. Passing through Itil (Volga), called among Turkic tribes “Turatur”, achieved to his enemy (97). Thus, as we may see from the source one of the names of the Volga river Turatur is not only analogical to the Tertu of Kalankaytukskiy but as Tertu and Turatur in the lands of the same people- Skifian- Bulgars in the following sources.
According to the Bible tradition Kalankaytunskiy is linking Albans to the Keturians (9 . Herodotus notes that the grand son of Skif from Arpaksay was Katiar (99). We can not consider these facts as accidental: The leader (Basilefs) of Caucasian Albanians Zaber (this name is ethimologized from the Turkic Ch.r (100)), the leader of Bulgars living close to Black Sea, is mentioned in relation with the 558 events - Zabergan. Al-Bakuvi quoting Kazvini notes that one of the Saklab cities (“Bulgar”- Alekperov) - was called Shushit (101), and one of the cities in Karabakh (historical territory of Caucasian Albaniya) is Shusha. All these facts let us judge that Albanians are Turkic - Bulgarians, the representatives of Sako - Oguz tribal unity.
Concerning the name of Albaniya/Arran there is no similar opinion. Resuming the above mentioned, I would like to stress the role of Wolf among Albanians/ Bulgars and how the Turkic people manifested it. According to the Turkic tradition «light» is preceded to the Oguz Khagan which headed by «Gurd / Wolf». In the word “Gurd” «ku/gu» which means «light» is reflected, for example Kuar (the Khazarian god of rain), Kuman/Polovtsi (the tribal name). It means we need to take into consideration the ideas of the ancient author Gay Yuliy Solin: «The Albanians... are born having white hair and their white hair is considered to be a good sign; therefore, the color of head gave the name for people» (102). On the basis of all this, considering the synonimic nature of the concepts «ku(t)/ al(p)» (light), we consider that the name “Albaniya” is derived from Turkic concept- «a land of fireous (light) men». The name “Albaniya” is identical to the name “Azerbaijan” (by its meaning) which does not ascend to the name of Atropat (the ruler of Minor Midiya/Atropatena in IV BC) but must be ethimologized as a «Land of Fireous Men/Gods». Finally, comparing the facts of Al-Khorezmi that Germany is a land of Saklabs (Bulgars) with these Albanians hwich are also representatives of the Oguz/Bulgars unity, we can some analogy ALBANIYA (AZERBAIJAN) - ( when «b» is transformed into «m») with “ALMANIYA/GERMANY”.
Resuming the above mentioned we can conclude that the Turkic people are authohtonic not only in Caucasus but also in other places of Asia and Europe. Therefore, the assertments of armenian (hay) scholars about ethnic origin of Albanians do not correspond to the reality.
It is wellknown that the history is repeated. It is possible that the modern Armenian ideologists do not make a conclusion from the history. The war which was begun by Armenians against Azerbaijanis caused very destructive consequences to both nations. However, armenians lost more. They lost their rich economic status which they had in Baku. Taking into consideration that historically the growth of the hays / armenian`s the last political adventure of hays / armenians.
1. L.N.Gumilyov «Drevnyaya Rus i Velikaya step» M.1989.p.7
2. Istoriya srednich vekov.M.1987, t.1.p.62-63; A.P.Novoseltsev «Khazarskoye gosudarstvo
i yego rol v istorii Vostochnoy Yevropi i Kavkaza» M.1990. pp.67-68
3. L.N.Gumilyov Ibid pp.30,44
4. J. Dogin «Hunlarin, turklarin, mugullarin va sair garbi tatarlarin tarihinin umumisi» mutarcim H.Jahid, Istanbul, 1924-1933, II, s.262-266
5. K.G.Menges «Vostochniye elementi v Slove o polku Igoreve» M.1979. p.47; Y.Djafarov «Gunni i Azerbaydjan» Baku.1985,p.21
6. I.S.Chichurov «Vizantiyskiye istoricheskiye sochineniya» M.1981. p. 61-62; L.Gumilyov Ibid p.40
7. L.N.Gumilyov Ibid.
8. Iordan «O proichojdenii i deyanii getov. Getika» M. 1960 tr. and com. by B. Strijenskoy pp.121, 206,219,223; Prokopiy iz Kesarii «Voyna s gotami» tr. by S.P.Kondratyeva M.1950 p. 438; M.Khorenski «Istoriya Armenii» M.1893. p.55; Feofilakt Simmokata «Istoriya» M.1957.p.160; Ibn Ruste « Kitab al-a’lak an-nafisa » BGA, Leyden.1968.p141; «Hudud al-A’lam» /The region of the world/ tr. and com. By V.Minorski. London.1937. p.162-163; Z.V.Togan «Ibn Fadlan’s Reiseberiht» Leipzig,1939. pp.147-148; P.Golden «Khazar‘s studies» Budapest. v.1pp.144-147; G.Feher «Bulgar turkleri tarihi» Ankara. 1984.pp 19-34;N.A.Baskakov « O Proischojdenii etnonima bashgird»//Etnicheskaya onomastika. M.1984, 13-14
9. A.F.Alekperov «Svyazi Azerbaydjana s Severom nakanune vtorjeniya Seldjukov (vtoraya polovina IX - 60-ye gg. XI vv.)» AKD.Baku.1992.s.1992.s.13-15
10. Paisiy Khilendarskiy «Istoriya slovenobolgarskaya». Prepis 1772. Sofiya.1961.p.59; I.S.Chichuro Ibid.pp61-62;162; G.Feher Ibid.p.34; P.Mutafchiyev «Istoriya na blgarskaya naroda ( 681- 1323 ). Sofiya.1986.p.103
11. T.M.Kalinina « Svedeniya rannikh uchennich arabskogo khalifata» M.1988.pp29,48
12. P.Golden «The people » // Archivum Evrasii Medii Aevi, v.1.1975.p31.; N.A.Baskakov Ibid.p13-18;
13. V.Yurgevich «O mnimikh ormanskikh imenkh v russkoy istorii» Odessa.1866.pp44-45;
14. Ibn Ruste Ibid. P.141; «Hudud ..» p.461.; P.Golden «Khazar’s ...» p.144-147; Feofilakt Simmokata Ibid.p.160; N.A.Baskakov «Turkskaya leksika v Slove o polku Igoreve» M.1985; p.34; R.G.Fakhruddinov «Ocherki po istorii Voljskoy Bulgarii». M.1984.p15; A.P.Novoseltsev Ibid.p.84.
15. J.Marquart «Ein arabische Bericht under die Arktischen Lander aus dem 10 Jh»// Ungarische Jarbucher. Berlin.1924. v.1.p.328; D.Moravscik «Bizantinoturcika», II, p.897.
16. Z.V.Togan «Umumi turk tarihine giris» Istanbul, v.1. 1975, pp.103-110, 172;
17. P.Golden «Khazar’s...» p.147;
18. Kitabi Dedem Korkut. Drezden nushesi. By M.Ergin. Ankara.1958.p.232; V.V.Bartold «Kniga moyego deda Korkuta». M.1962. 280;
19. Mahmud Kasgari « Divan lugat at-turk» (DLT).v.I.Ankara.1945.p.344; Mahmud al-Kasгari «Compedium the turk dialekts» ed. and tr. by R.Dankoff, J.Kelly. Harvard.1981.v.1.271;
20. Ibn Chordadbech «Kitab al-vasalik va-l-mamalik» BGA, pp.192-193
21. «Hudud ...» p.158;
22. A.P.Novoseltsev «Vostochniye istochniki o slavyanakh i Rusi VI-IX vv.» Drevnersskoye gosudarstvo i yego mejdunarodnoye znacheniye. M.1965.p.394.
23. A.F.Alekperov « K interpretasii odnogo rasskaza v soobshenii persidskogo anonima Hudud al-Alem» Izv. AN Az.SSR ser. Ist. fil. Pravo 1991, ¹ 4, pp.67-69
24. DLT, p.73; Azяrbaican dilinin izahli lugяti Baki,1983, p.431; Russko-altayskiy slovar.1964,p.142; Russko-bashkirskiy slovar. M.1964,p.180; Russko-uzbekskiy slovar,M.1954.p.194; Russko-turezkiy slovar. M.1972.p.195; Russko-kazakhsiy slovar.M.1954.p167.
25. L.A.Gindin «Yaziki drevneyshego naseleniya yuga Balkanskogo poluostrova». M.1967. pp.104-105,113,114
26. I.M.Dyakonov « Istoriya Midii» M.1956.p.174
27. F.Cяlilov «Azяrbaican dilinin morfonologiyasi» Baki.1988. p.142
28. Al-Jakubi «Kitab al-Boldan» BGA. Leyden.1968.pp.353-354
29. Etsiklopedicheskiy sljvar pod redaksiyey B.F.Brokgauza i I.A.Yefrona SPb.1875, t. I a. P.712
30. A.F.Alekperov «Saklabi. K postanovke problemi» Izv.AN Az.SSR ser. Istoriya, filosofiya, pravo. 1991,№ 4,p.36; A.F.Alekperov « Svyazi ...» p.19.
31. A.F.Alekper « O prpiskhojdenii etnonima Saklab »// Srednevekoviy Vostok. II. Baku.1993.pp.22-41
32. Y.B.Yusifov «Ob aktualnikh problemakh etnicheskoy istorii Azerbaydjana»// Problemi izucheniya istochnikov po istorii Azerbaydjana.Baku.1989.p19; Y.B.Yusifov «Kimmeri, skifi i saki v Drevnem Azerbaydjane»// Blijnevostochniy sbornik. Tbilisi.1988.pp.181-192; I.M.Miziyev «Trinadtsat slov iz yazika skifov»// Azerbayjan filologiyasi meseleleri ( AFM).1991. III.p.41-49
33. A.F.Alekperov «Svyazi Azerbaydjana s «Severom» nakanune vtorjeniya Seldjukov»// Kandidatskaya dissertasiya. Archiv Instituta Istorii Azerbaydjanskoy Respubliki. pp.110-112; A.F.Alekper «O proischojdenii etnonima Saklab» pp.29-41
34. L.A.Gindin «Yazik drevneyshego naseleniya Yuga Balkanskogo poluostrova» M.1967.pp.156-158.
35. I.M.Miziyev «Trinadtsat slov ...» pp. 44-45.
36. S.A.Muravyov « Ptolemeyeva karta Kavkazskoy Albanii i uroven Kaspiya» Vestnik drevney istorii (VDI),1983.№ 1.pp120-131.
36a.Severnoye prichernomorye v opisanii Pliniya Starshego. Kiyev.1977. p.100;
S.G.Klyashtorniy «Drevnetyurkskiye runicheskiye pamyatniki» M.1964.pp.75.
37.Gomer «Illiada» by N.Gnedich M.1978.pp.64-65.
38. Ibid.p.519.
39. Istoriya Drevnego Vostoka by V.M.Kuzishin .M.1979.p.209; I.Benzing «Yaziki gunnov, dunayskich i voljskich bulgar»// Zarubejnaya tyurkologiya.M1986,II,pp.14-15;P.Golden «Khazar ...» p.261; Chichurov Ibid.pp.21-51;P.Mutafchiyev Ibid.p.111; D.Ilovayskiy « Bolgare i Rus na Azovskom pomorye» Jurnal Ministerstva narodnogo prosvyasheniya (JMNP), yanvar, SPb.1875.pp.177.
40. S.Bastav « Atilla ve hunlari «// Tarihte turk devletleri. Ankara.1987.v.1.p.48.
41. V.F.Minorskiy «Istoriya Shirvana i Derbenta». M.1963.p126-128,131
42. V.V.Bartold «Istoriko-geograficheskiy obzor Irana» Soch. v.VIIb.M.1971.p.217; Z.V.Togan «Ibn Fadlan’s ...» pp.156-159
43. A.P.Novoseltsev «Khazarskoye gosudarstvo ... « p.198
44. Z.V.Togan Ibid .arab.text p.4
45. Z.V.Togan Ibid.; F.Justi «Iranischen namenbuch von Ferdinand Justi» Merburg.1895.p.43; S.Bastav «Hazar kaganligi».// Tarihte turk devletleri.Ankara.1987.v.I.p.176;
46. R.Fray «Naslediye Irana».M.1972.p.76.
47. V.I.Abayev «Osetinskiy yazik i folklor» M-L-.1949, v.I.p139;
48. I.M.Dyakonov «istoriya Midii»,p.69.; E.A.Grantovskiy «Rannaya istoriya iranskikh plemen Peredney Azii» M.1970.p.172; R.Fray ibid. p.76-77;
49. R.Fray Ibid.p.77;
50. I.M.Dyakonov ,Ibid p.194;
51. E.A.Grantovskiy Ibid.p.21
52. Y.B.Yusifov «Ranniye kontakti Mesopotamii (Priurmiyskaya zona)» VDI.1987.№ 1.p.33; (TTK).Ankara.1994.p.95-112
53. Istoriya Yevropi s drevneyshikh vremen do nashikh dney pod redaksiyey Z.V.Udaltsova. M.1988.p.153;
53aP. Abramyan «Persidsko-armyano-russko-angliyskiy slovar» Yerevan.1965,p.207;
55.S.Ashurbeyli «Gosudarstvo Shirvanhachov» Baku.1983.p.13;
56.Ibid
57.M.Seyidov «Azerbayjan chalginin soy kokunu dushunerken» Baki.1989. p.59;
58.M.Khorenskiy «Istoriya Armenii» .M.1893.pp133 -134;Y.Djafarof «Gunni ...» pp.19,108;
59.M.Kalankatuatsi «istoriya strani Aluank» Erevan.1984.p.186;A.A.Akopyan ,
K.N.Yuzbashyan, P.M.Muradyan «K izucheniyu istorii Kavkazskoy Albanii ( po povodu
knigi F.Mamedovoy «Politicheskaya istoriya i istoricheskaya geografiya Kavkazskoy
Albanii / III do n.e. - VIII v. n.e. ) Istoriko-filosovskiy jurnal. Yerevan.1987. № 7. Pp.166-
168;
60.Jakubi «Historiaye» ed.M.T.Haustma, par.I, Leyden.1883.pp.380-382; V.V.Radlov «Opit
slovarya turkskich narechiy» SPb.1911,v.1.p.1961; Z.M.Buniyatov «Azerbayjan ...» p.173;
61.V.F.Minorskiy «Istoriya ...» pp.126,128,131,140,144; Z.V.Togan «Ibn Fadlan’s...» pp.156-
157; M.Kalankatuatsi Ibid.p.212; C.H.Mirzazade «oponimi Azerbaydjana v srednevekovich
arabskikh geograficheskich istochnikakh» Baku.1988. p.97-102;
62.Diktionaire Universed De Historie et de geographie par Ch.Sami Bey Fraschery.
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63.Z.M.Buniyatov Ibid. p.173
64.P.A.Shafarik «Drevnosti slavyan» M.1848.v.1.book 2.p.285.
65.PVL.M.1950.v.1.p.353; Polnoye sobraniye russkich letopisey / PSRL /. M.1962.
v.II.219,612,613; N.A.Baskakov «Turkskaya leksika ...» p.79; O.Suleymenov «Az i Ya»
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66.R.Fray Ibid.p.116; Justi Ibid.p.143; V.I.Abayev Ibid.p.157; O.Suleymenov Ibid.p.565.
67.F.Jalilov «Praazerbayjan teonimleri»// Problemi izecheniya istochnikov po istorii
Azerbaydjana. Baku.1989.pp.94-96
68.O.Suleymenov Ibid. p565
69.O.Suleymenov Ibid.p.565; Latino-russkiy slovar. M.1986.p117; Tit Liviy «Istoriya Rima ot
osnovaniya goroda» M.1989. t.1.p.10
70.Tit Liviy Ibid.p.12-13
71.Tit Liviy Ibid.p.546
72.Gerodot «Istoriya» tr. by G.A.Stratanovskiy M.1972 .I.196,V.9
3.K.Tatsit «Annali.Maliye proizvedeniya» tr. by A.S.Bobovich M.1970.p.372-373
74.Ibid see kommentary
75.A.V.Podosinov « K voprosu o venedakh Pevtingerovoy karti»// Vneshnaya politika
Drevney Rusi. M.19-23 fevralya 1988. Tezisi dokladov. M.1988.pp.73-78.
76.M.Khorenskiy Ibid.55
77.Iordan ibid.p.90.
78.Prokopiy Ibid.p.297
79.K.Tatsit Ibid.p.372; Iordan p.90; M.Khorenskiy Ibid. p.55; PVL.v.1.p.234
80.P.K.Kokovtsev «Yevreysko-khazarskaya perepiska» L.1932.p.92; Hudud al-alam, p.165;
P.Golden « The people ...» p.25; I.Kafesoglu « Bulgarlarin kokeni» Istanbul.1985.p.15
81. Snorru Sturulson «Mladshaya Edda» L.1970 p.5,11,12
82.Snorru Sturulson «Mladshaya Edda» see kommentary
83.Istoriya Drevnego Vostoka pod red.V.Kuzishina M.1979.p.271; O.R.Genri «Khetti»
M.1987.p.37
84.V.I.Abayev Ibid.pp.33.
85.N.A.Mesherskiy «Istoriya iudeyskoy voyni Iosifa Flaviya v drevnerusskom perevode» M-
L.1958.p.454; O.Pritsak «The Pecenegs»// Archivum ... p.229
86.Istoriya Drevnego Mira pod red. A.G.Bokshanina. M.1982.v.II.p.333
87.Istoriya Yevropi. M.1988.v.1.p.179
88.Ch.Kh.Mirzazade «Toponimi Azerbaydjana v srednevekovikh arabskikh geograficheskikh
istochnikakh».Baku.1988.p.61.; I.G.Aliyev «Ochtrki istorii Atrapoteni» Baku1989.p.60
89.G.Geybullayev «Garabag / etnik ve siyasi tarikhine dair/ Baki.1990.pp.74-75
90.M.Seyidov Ibid.p.47
91.Y.B.Yusifov «Ob aktualnich problemach ... « pp.21-31; Y.B.Yusifov «O nekotorikh
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albanskom/kavkazskom etnose » Izvestiya Akademii Nauk Azerbaydjanskoy SSR.
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92. Rizvan Rizvanov, Zabit Rizvanov «Istoriya lezgin» Makhachkala.1992
93. Movses Kalankatuazi «Istoriya strani Aluank» Yerevan 1984.pp.77.150.191
94. Mahmud al-Kasгari «Compedium ...» =======
95. F.Mamedova « Politocheskaya istoriya ...» pp.144-145
96. A.F.Alekperov «Saklabi ...» pp.33-36; A.F.Alekper « O proiskhojdenii etnonima ...» 32-41.
97. Nizameddin Shami «Zafar name» by.Z.M.Bunyadov.Baki.1992.pp14-15.
98. MOISEY kalankaytuklu « Albaniya tarikhi’», mkhitar GOSH «Alban salnamesi» BAKI.1993. P.13; F..Mamedova « K voprosu ...» p.109
99. V.V.Latishev «Izvestiya drevnikh pisateley grecheskikh i latinskikh o Skifii i Kavkaze» SPb 1893. V.1.p.12.
100. Bakuvi « Kitab talkhis al-asar va ajaib al-malik al-kakhkhar» M.1971.p.112
101. K.V.Trever «Ocherki po istorii i kulture Kavkazskoy Albanii» M-L.1959.pp. 5 -20.; «Azerbayjan tarikhi» by Z.M.Buniyatov, Y.B.Yusifov Baki.1994.p.145 ; Sara Ashurbeyli «Gosudarstvo...» p.57; A.F.Alekper «Isigla bagli bezi ishareler hagginda» //Dil meselelerine aid tematik toplu. Baki.1994; pp.54-58
102. Kemal Aliyev «Antichniye istochniki po istorii Azerbaydjana» Baku.1987.p.123
103. A.F.Alekperov «Bog, Tsar, Jrets, Voin ( God, King, Priest, Warrior )
