The novel is a positive attempt to reveal the lifestyle of the people experiencing the national renaissance at the end of the nineteenth century, the development of national pedagogy and consciousness.

After the epigraphs of the novel, the twenty-word summary that precedes the first chapter ” Ozal akan ýerden akarmyş aryk” tells the reader the depth of the author’s philosophy, what he pursues, and the direction of the main events: “The day has come. Its bright light, combined with the high flame of the fire in the sacred hearth, gave the universe an unquenchable light. It is truly a symbol. ” [1, p. 8].

In the example above, there are concepts that have become objects of philosophy, such as sun, fire, and eternity. Here, the sun is a symbol of life, eternity, fire is a symbol of purity, and truth is considered as the ever-searching category of philosophy. Together they rise to the living field of life that flows like water. It’s about eternity, eternal concepts. Then the author revolves around the personality of Magtymguly Pyragy, a great personality who tried to immortalize his life, humanist poet, philosopher, his immortalized spiritual legacy, that is, eternal themes of philosophy. This is not a reasonable approach, because the Great Poet is a philosopher. He has his own spiritual world, religious and secular philosophy.

Magtymguly Pyragy is the spiritual pillar of Turkmen. This pillar is an integral part of the spiritual structure of the nation. In that building, the people’s nationality, national heritage, literature, pedagogy and psychology, and the national philosophy formed on the basis of them, remained as a concept that lives forever in the people’s memory. The author of the novel, in turn, attaches all concepts of “eternity” to that spiritual pillar. That column originates from the immortal creation, which is the treasure of the great poet, and acts as a detail that makes up the wealth of poetry.

People are a great power, an unbreakable pillar, an eternal spiritual building. “Why are we so quick to use the term ‘spiritual building’ in this context?” the question arises. He also has his own reasons and clear answers. Because material, like a material-based building structure, can collapse and turn into ruin when the time comes. In the words of the great poet:

Belent daglar, belentligňe buýsanma,

Güdazda suw bolan zar dek bolar sen!

Tereň derýa, haýbatyňa guwanma,

Wagty ýetse, guryp, ýer dek bolar sen! [6, p. 437].

But the national spiritual building, which embodies the consciousness of the people, is never broken, there is no power that can break it. It is eternal and forever. Magtymguly Pyragy’s poetry shines as a spiritual building in the minds of our honourable Arkadag and his people. Our esteemed Arkadag dives in the arms of the giant building, gets inspiration, writes wonderful works, and promotes the national philosophy. An example of this is dozens of books, such as “The Unquenchable Light of the Human Soul”, “The Music of Peace, Friendship, Brotherhood”, and “The Principle of Turkmen Statehood” written by the author with great appreciation for the life of Magtymguly Pyragy. These and other books of the author clearly show the Turkmen nationality, indifference, friendship, rich spiritual world, patriotism, people who create, protect and provide peace. Let’s get this proud lyric out of the way and get back to the point.

The author begins the famous novel “Älem içre at gezer” with epigraphs consisting of lines taken from the poet’s poems. For example:

Älem içre adam galmaz, at gezer,

Bu syrlardan jahan halky ýat gezer,

Jany jennet içre, gökde şat gezer,

Ýerde hoşwagt ýatar pusty atamyň [6, p. 376].

Bu bendiň birinji setirine seredilip geçilende hem ýazyjynyň poeziýasynyň, onuň hususy garaýyşlarynyň, filosofiýasynyň birligi, bitewiligi göze ilýär.

There is also a great meaning in the fact that the great poet looks at the human body and soul separately. Because a person is born as an individual, takes birth, lives, creates and renews his world. The vast majority of people agree with this structure. But among them there are individuals who live, create and leave a mark for humanity. First of all, the great poet Magtymguly Pyragy is the leader of them.

By saying “Ýagşy iş et, senden ýagşy at galar” [1, p. 8], the poet expresses that his name will not only be known to the people of his time, but will remain a model life to be remembered even after his death. These lines remain relevant not only to him, but also to all people who have completed humanitarian work for humanity and live forever in their minds.

In the last stanza of the great poet “Zor bolar”:

Magtymguly, sözle her ne bileniň,

Özüňe kemlik bil aýtman öleniň,

Taraşlap şaglatgyl köňle geleniň,

Senden soňkulara ýadygär galar [6, p. 194-196] –

– thus, he firmly believes that his spiritual legacy will remain a guide for future generations.

The great poet is a classic representative of the philosophical concept of “life after death”. He reminds that every person born should have a goal and a mission. And it is reflected in issues related to a person’s level of humanity, status, dignity, and conscience. The great poet mentions the names of several such people in the poem “San bolsam”:

Abu Sagyt, Omar Haýýam, Hemedany,

Firdöwsi, Nyzamy, Hafyz perwany,

Jelaleddin Rumy, Jamy elnamy

Alarnyň ýanynda men hem san bolsam [6, p. 827].

Named individuals are remembered as greats who “live on after death”, and their creative legacies are continuously studied by generations. All of these individuals whose names have gone down in history are representatives of humanity, but they are humane individuals raised to the level of a PERSON. Each one of them is a PEOPLE who build their spiritual towers with words. That’s why the great poet remembers them and reminds us. He invites all to align themselves with the spiritual religion of that PERSON.

Indeed, the immortal creation of the great poet is a clear example of this. From these moments, it becomes more clear to the reader that the lines taken as epigraphs in the novel ” Älem içre at gezer” by our Hero Arkadag.

In the novel, the writer goes deeply into folk pedagogy, psychology, and philosophy. He approaches them indirectly rather than directly. Communication takes place through the spiritual world of Magtymguly Pyragy. The lines epigraphed to the novel, ” Tälim beren ussadyňdan aýrylma” are taken from the his poem ” Aýrylma”:

Gedalaryň köňli şalykny istär,

Nadan köňli ýalgan sözi rast diýir,

Bigadyrlar duşmanyňa dost diýir,

Tälim beren ustadyňdan aýrylma [6, p. 91].

In the last line of the last stanza of this poem, the poet addresses himself:

Magtymguly, halk ýadyndan aýrylma [6, p. 91]

Finally, Magtymguly is an equation of “life after death” in the “language” of mathematicians.

The poet lived and created. The people were absorbed in his creative world, inspired by it and spiritually “full”. Spiritual food travels in the blood (gene codes) of the people, travels in the soul (spiritual world), enlivens it.

Literary heritage of the Great Philosopher has been considered the pride of our people for almost three centuries. His soulful poetry leaves no one indifferent. The thematic scope of Magtymguly’s poetry is wide. It is a literary-spiritual treasure that encompasses all the problems of life. Although the issues and views put forward in the poems of the wise poet are primarily related to the time he lived in, most of them retain their relevance even today. The fact that most of the problems raised in the works of the master of the word are connected with concepts such as humanity, morality, and spiritual perfection is the main reason why Magtymguly’s poems always retain their importance. One such theme that runs throughout Wise Pyragy’s poetry is the theme of bravery. In this article, I also intend to discuss some features of the treatment of this theme in the poems of our great poet.

It should be noted that Magtymguly Pyragy’s attention to the theme of bravery was brought forward by his time. The wise poet understood better than anyone the importance of building a powerful state in realizing the dream of the Turkmen people to live a peaceful life, to develop social consciousness, science and education, and to work hard all day long. Also, the great thinker emphasized that it is important for the entire Turkmen country to act in unity and unity for the success of this idea. Due to the political tension in the region, Magtymguly called on the nation to be united and courageous in order to achieve independence:

Ol merdiň ogludyr, mertdir pederi,

Görogly gardaşy, serhoşdyr seri,

Dagda-düzde kowsa, saýýatlar, diri –

Ala bilmez, ýolbars ogly, türkmeniň [2, p. 56]

He inspired by such passionate poetic words. We need to emphasize two points here. Firstly, Magtymguly was the first poet who openly called the entire Turkmen country to stand against the enemy in unity. Secondly, It is clear that the call to establish a powerful state in a turbulent time required personal courage and risk from Pyragy. If we analyze the poems of our poet, we come across lines that can be an explanation for these two situations. In particular, Magtymguly has no doubt that the idea of building an independent state should be supported by the public, because he is fully aware that the people’s dream is to build a powerful state and that they are ready to show courage and bravery to achieve this goal. The wise poet wrote about this in his poem ” Türkmen binasy”:

Aryplary dem-dem geler, toýy bardyr her zaman,

Merdi-merdan sözlüdir ol, ýokdur göwün hilesi [2, p. 87]

He artistically comments on the bravery of Turkmen realities. In his poem “Otgul, Pyragy”, Magtymguly says that he does not stop at anything for the sake of freedom of the people:

Ile ýagma degse, çyk sen söweşe,

Görogly dek esräp girgin döwüşe,

Mundan gaýry fuzun kylma bir işe,

Iliňe bagş eýläp ötgül, Pyragy [3, p. 152]

At the same time, the great sage said that we need a fair, intelligent, warm-hearted, brave leader who will lead the entire nation:

Uly iller dagar, çaşar,

Mert ärden hany bolmasa… [2, p. 322]

or:

Sypah bolup, ata çykan, her ýerden,

Akly känden kesen başy gerekdir[2, p. 324]

he says in such poetic lines.

In Magtymguly’s work, such qualities as bravery are not only in the sense of bravery and cowardice, but the wise poet uses these words in a broader sense. In most of the poet’s poems, bringing the concepts of bravery and cowardice together, in our opinion, is related to their interrelationships and showing them in a clear way. Magtymguly:

Mertden aşna tutsaň, abraýňa şärik,

                                       Namart aşnasyna hile getirmiş

In his lines, he says that a man considers himself an equal sharer in his partner’s reputation, while a man looks at his partner’s success with a blind eye and warns him that he arranges all kinds of tricks for him. A wise man can expect bravery only from a brave and courageous man:

Mert ýigit mert ärden öner,

Namart asyl-ha mert bolmaz.

Gurduň gözünde ot ýanar,

Şagal-tilkiler gurt bolmaz [2, p. 103].

As can be seen from the third and fourth lines of this stanza, the master poet proves his point through artistic metaphor.

Magtymguly mentions some of the characteristics of men in the poem ” Başy gerekdir”:

Mert oldur ki, bolsa köňli rehimli,

Göwresi giň gerek, özi pähimli,

Giň ýerde garga deý bolsa wehimli,

Ýerinde hünäri, işi gerekdir [2, p. 425]

In one verse, he mentions some of the characteristics of a brave person, such as compassion, generosity, prudence, and ability. As we can see from the verse, Magtymguly presented a clear and final opinion in each line of this verse. This is an example of very high poetic skill. As far as we know, such literary and artistic skills are often found in the works of Pyragy.

In the lines of the poem, the wise poet talks about another characteristic that distinguishes a brave man from a coward one, saying that brave men are generous people and are always ready to finish the important things:

Mertden dileg eden namut öwrülmez,

Namarda düşen iş, mälim, gaýrylmaz [2, p. 483]

or:

… Mert ýigit baryn ýoklamaz,

Her iş gelse il biläni [2, p. 301]

The wise poet said that this kind of charity and generosity protects a brave person from various calamities and makes his work successful:

Mertden dileg etseň aýdar: “Hup bolar”,

Bir bagşaşdan ýetmiş bela dep bolar [2, p. 485]

The great Turkmen scholar Mahmyd Zamakhshari, who lived in the XI-XII centuries, says that bravery and generosity are inseparable qualities in his book “Altyn halkalar”: “…People who can be brothers in this world are only brave and generous people. With the friendship of brothers like these, sick souls will be healed, broken bones will be recovered. These will help you do what you lacked. He will remove your accumulated pains and troubles from you [4, p. 179].

When talking about the views of the great sage on courage, Pyragy’s poem ” Birýana boldum imdi “:

Magtymguly, her zaman neýleýin olmaý girýan,

Pikir palçygna batdym, çyka bilmen men bir ýan,

Göwre harap, ten turap, köňlümiň şähri weýran,

Jan, jeset, dil, akyldan aýrylyp, galdym urýan,

Iş geldi, başa düşdi, merdana boldum imdi [2, p. 223]

I would like to draw attention to the last verse. In this poem, Magtymguly talks about his spiritual condition and informs about his inner transformation. As can be seen from the context, Pyragy artistically expresses his general discomfort because he cannot get out of the “mud of thought” in his secret. And in the last line, the great orator exhorts us to deal with this situation “with courage”, no matter how difficult it may be. Thus, it comes to the conclusion that bravery is inextricably linked with concepts such as tolerance and patience.

In Magtymguly’s work, the development of the theme of bravery is not limited to what has been said.

Words that belong to the same group of words according to their lexical-grammatical properties and have similar and similar meanings, but often differ in terms of meaning, stylistic function or features of use, are called synonyms. Synonym comes from the Greek word “synonymia” which means “similar” meaning words that are close in meaning. [2, p. 42]. For instance: at, bedew, ýylky, gylýal, ýaby; adam, ynsan; gurt, böri, möjek; akyl, huş; göreş, jeň, uruş, söweş; namys, ar; ýykylmak, ýumrulmak and so on.

Although synonyms have a common, similar meaning semantically, they differ from each other in terms of meaning, stylistic accent, expressiveness or scope of use, and they have different semantic relations with each other. Depending on their characteristics, it is customary to divide synonyms into complete (absolute), incomplete (ideographic) and stylistic synonyms.

The fact that their meanings are very close and their stylistic characteristics are similar allows some synonyms to be used interchangeably, one to replace the other in one sentence. Such synonyms are complete synonyms. For example: gowy, ýagşy, oňat; gurt, böri, möjek. Gowy (ýagşy, oňat) adama sylag etseň ýa aýdar, ýa gaýdar (Proverb). Gurtdan (möjekden, börüden) gorkan köpek saklar (Proverb). These synonyms are rare in the language.

Second, although the words related to incomplete (ideographic) synonyms have a common meaning, they differ in meaning, scope, and each has its own characteristics. [2, p. 43]. For example, The words kelle, baş have the general meaning of a body part of a person or an animal. These words refer to a person in a similar sense, and both are used actively. For example: Adam başy daşdan gaty (Proverb). Başyny egeniň başy alynmaz (Proverb). Kellede akyl bolmasa, jan azapda (Proverb). Kelle bolsa, selle tapylar (Proverb). Baş sag bolsa, telpek tapylar (Proverb).

The third is stylistic synonyms. Stylistic synonyms are words that differ in stylistic tone from words belonging to the same synonymous line with similar meanings [2, p. 43-44]. Although the meaning and concept of the words in the same synonymy line are the same, stylistic synonyms have an influence of image and effectiveness. Accordingly, they are characteristic of a certain style – poetic, formal or colloquial. For example, if adam is a common word, its synonym is a high style of ynsan, that is an artistic style, and it is a stylistic synonym of the word adam. “Bir sözüň ornunda sözleý bilmeýen, // Adam diýen beýle ynsan bolarmy? (Magtymguly Pyragy)”.

Stylistic synonyms are often used in works of art to perform a stylistic service as some kind of artistic device.

In the poems of our wise poet Magtymguly Pyragy, synonyms are skillfully used. Let’s take a look at them.

Magtymguly Pyragy’s ” Dünýä, heý!” The poem contains the following lines:

Ahyr ne belaň bar, soňun sanmaz sen,

Ýykylgyn, ýumrulgyn, loly dünýä, heý!

Here the words ” ýykylmak, ýumrulmak” are synonyms.

Göreşde ýykylyp, jeňde ýeňilen,

Içi doly namys bilen ar bolar.

In the lines of the poem above, the same word is not repeated several times, synonyms are skillfully used: göreş – jeň; ýykylmak – ýeňilmek; namys – ar.

Misgin bolsun mydam seniň syrdaşyň,

Oldur ýürekdeşiň hem-de gardaşyň.

In these examples, words such as syrdaş, ýürekdeş, gardaşare stylistically different, but they are synonyms, and the regular use of such synonyms is called gradation in literary science.

One of the things that increase the beauty of Magtymguly Pyragy’s poetic divan is that the wise poet can skillfully use a word in the Turkmen language in the same poem, in the same stanza or line, as well as its synonym in the Arabic and Persian languages, and absorb it into his lines.

Birewe beripdir gaýgy-gam, mähnet …

The word ” gaýgy” in this example line is an ancient Turkmen word that is synonymous with the Arabic word “gam” used there. Gam I (a) – gaýgy, gussa, tukatlyk [3, p. 191].

Kimsäniň tutaşyp janynda nary,

Har-tiken tenine batyp baradyr…

The Parsi word “har” in the above example lines means ” tiken” in Turkmen. Har II (p. ha:r) – tiken, ýandak; çör-çöp [5, p. 923].  Şahyr şol setirinde pars dilindäki «har» sözi bilen onuň türkmen dilindäki sinonimi «tiken» sözüni ussatlyk bilen ulanypdyr.

Kimseleriň ajap ermişdir ýüzi,

Kimleriň roýun örtüp baradyr…

The first of the two lines above contains the Turkmen word ” ýüz” (human face). In the second line, the poet did not want to repeat that word a second time, but used the Persian synonym of that word, ” ruý”. Roý (p. ru:ý) – 1. Ýüz [4, p. 685].

There is a line in the his poem ” Bir-birine bezenip”:

Magtymguly, galmaz egsigi-kemi …

In this line “egsik” is an ancient Turkmen word, and the word that comes after it is from the Persian word “käm”, which is a synonym of the Turkmen word. Kem (p. käm) – less, not more [4, p. 417].

As Turkmens have lived in close proximity to Persian-speaking peoples for thousands of years, with the development of mutual trade, economic and kinship relations between them, just as Persian words have mixed with Turkmen language, Oghuz-Turkmen words also have their own influence on the vocabulary of Persian language. Accordingly, there are not a few Oghuz-Turkmen words in the dictionary of the Persian language.

In the poems of Scholar Magtymguly, it is possible to cite many other examples of such language devices being used in the home country. This shows that the wise poet carefully observed the life and understood it very well, as well as his knowledge of the values in the spiritual world of the Turkmen. When we read these poems, you will once again realize that Magtymguly Pyragy is a sage who deeply studied Eastern literature, people’s history, scientific works inherited by scientists, and folklore.

Thanks to his skillful use of the resources of our meaningful mother tongue, the master’s poems have a permanent place in the hearts of the people. Regardless of where they live and what age they are, every Turkmen easily understands Magtymguly’s language, and that’s why he considers his wise advices as a guide to his life.

A word is repeated several times in a sentence or line. For example, Magtymguly says in the poem ” Jana-janlar andadyr”: ” Türpe begler, türpe hanlar, türpe iller andadyr”, here the word “türpe” are repeated three times in one line. This type of event is a reasonable and of specific use.

If in the text several sentences and ideas that are close to each other in meaning appear side by side, it is called syntactic parallelism. In Magtymguly’s work, syntactic parallelism is actively used as a form of stylistic genres. For example, the poet in his poem ” Ölmezden burun” advises that a person should be content and alert in the world and uses such parallelism:

Saglygyň gadryny bilgin, hasta bolmasdan burun,

Hastalyk şükrüni kylgyn, täki ölmesden burun,

Düz ýeriň gadryny bilgin, derýaga dolmasdan burun,

Gämide hüşgär otur, girdaba gelmesden burun,

Ýaşlygyň gadryny bilgin, tä ulalmasdan burun [4, p. 269].

This is an example of widespread syntactic parallelism. According to Magtymguly Pyragy, one should appreciate health before death, just as one appreciates a plain by the river. In order not to sink in the river, one must appreciate sickness as one appreciates death; Before you grow old, you should be happy in your youth.

As the poet says in the poem ” Buluda gardy meni”:

Yşk ýüregimde gaýnap, ýandyrdy derdi meni,

Tütünim bada berip, buluda gardy meni,

Pelek bilegim towlap, çarhyna sardy meni,

Hyrydar gözi birle kim gelip gördi meni,

Hijran ýagmyry ýagyp, gam sile berdi meni [4, p. 55].

Magtymguly’s poem ” At ýanynda bellidir” is composed entirely on the basis of syntactic parallelism. The idea behind it is to be able to analyze animal-human behaviour separately from each other, to make a clear, individual evaluation of each one in its own right. In the same way, the poet fights against arrogance and self-esteem. Magtymguly:

Eşek özün egsik saýmaz bedewden,

Gymmat etseň at ýanynda bellidir [4, p. 25] –

– so, if he compares a donkey and a horse, then he also distinguishes horses one by one:

Bedew diýgeç, hemme bedew deň bolmaz,

Çyn bedewler meýdanynda bellidir [4, p. 25].

Another form of repetition – anaphora – is also used in the poet’s works. Anaphora repeats the same syllable at the beginning of each line. Magtymguly Pyragy used anaphora in many places. For example, in his poem ” Ili gözlär”:

Kim nan tapmaz iýmäge,

Kim ýer tapmaz goýmaga,

Kim don tapmaz geýmäge,

Kim tirme-şaly gözlär [3, p. 179] –

– The word ” kim” used in each line of the clause is an anaphora. This stylistic device is found in other poems of Magtymguly Pyragy. For example, in the poem ” Begler, şalar galmazlar”, the poet describes the world’s living creatures will eventually disappear, and he repeatedly uses the same language:

Ne ýer galar, ne ýurtlar,

Ne türk galar, ne kürtler,

Ne guş galar, ne gurtlar,

Perrendeler galmazlar [3, p. 179] .

Almost every line of the poem ” Sataşdym” uses ne harmoniously:

Ne tende kuwwat bar, ne içde jan bar,

Bu işde ne sud bar, bilmen zyýan bar,

Ne hasap, ne hesip, ne belli san bar,

Kişi bilmez, ne söwdaýa sataşdym [4, p. 57].

Examples of this can be found in the poem ” Bile myhmandyr”:

Kimseler hak diýer, kimse saz bile,

Kimse humar bile, kimse baz bile… [4, p. 63].

Epiphora, another form of repetition, is also used in the poet’s poems. In the poem ” Näme sen” by Magtymguly, the epiphora is created by the word “sen”:

Altynmy sen, kümüşmi sen, zermi sen?

Ýa arşmy sen, ýa kürsmi sen, ýermi sen?

Ýa ýakutmyň, ýa merjenmiň, dürmi sen?

Ýa çyragmyň,  ýa röwşenmiň, näme sen? [4, p. 15]

In his work, Magtymguly also uses antithesis – an stylistic device composed of words that are opposite to each other in terms of meaning. This stylistic device is expertly used as a form of expression:

Ýagşylyk tamasyn etmäň

Ýamanlyk çykmaýan ärden [3, p. 179].

In this line, the word good and the word evil are words that are opposite in meaning and an stylistic device of antithesis is created through them. The words  tiken – gül, ýigit – goja, patyşa – gul, baý – pakyr, appearing in the poet’s poem ” Geçip baradyr” are also antitheses:

Magtymguly aýdar, tiken ýok, gül ýok,

Ne ýigit, ne goja, patyşa, gul ýok,

Ýalançy dünýäde baý ýok, pakyr ýok –

Barçasy ýer goýnun guçup baradyr [3, p. 179].

Magtymguly Pyragy frequently used the stylistic device of antithesis. The poet enhances the effectiveness of the thought by comparing the good and the bad, the brave and the coward, the right and the sick, the bitter and the sweet, the good and the bad, the rich and the poor, the old and the young, the halal and the haraam, the head and the foot. Let us look through the following lines from the poem “Bilinmez”:

Halal kaýsy, haram kaýsy – saýlan ýok,

Sud kaýsydyr, zyýan kaýsy bilinmez [3, p. 180].

In the poem “Geçip baradyr,” he contrasts wealth and poverty:

Kimseler beglikde düşmez eýwandan,

Kimler ýoksullykda käýiner jandan… [3, p. 180].

In another poem, Magtymguly Pyragy contrasts bravery with cowardice. The poet includes the rich who own property among the poor, and the destitute poor people among the poor:

Köp namarda mal berip sen, sen, dünýä!

Gözi gökde, gaýgysy ýok, ser gider;

Kany aklyň? Oda düşüp ýan, dünýä!

Ne mertler bar, ýoksullykda har gider [3, p. 183].

In the poem “Ädejek sen”:

Halal, haram, her ne tapsaň,

Gözüň ýumup ýuwdajak sen [3, p. 278].

In the poem ” Joş gelse “:

Dostuňy egleme, nepden galmasyn,

Duşmanyň saklama, syryň bilmesin,

Açda algyň, bege bergiň bolmasyn,

Iş müşgildir, aňlamaza duş gelse [1, p. 18].

Magtymguly Pyragy also skillfully uses the stylistic device of gradation. The following gradation is used in the poem ” Andadyr”:

Awy-zäher, şähdi-şeker, türpe ballar andadyr,

Ol ýowuz magşar, musallat, galmagallar andadyr,

Çün ýowuz ahy nedamat, kyly-kallar andadyr… [3, p. 180].

According to the law of gradation, the description of an object grows and expands:

Kimse bir ýyl, kimse ýüz ýyl, kimse müň ýylda geçer,

Beýik daglar, uzak ýollar, suwsuz çöller andadyr.

Magtymguly in the poem ” Pygan eglenmez”:

Dünýäde müň tanap baglaryň bolsa,

At, ýarag, esbaby-şaýlaryň bolsa,

Arja-arja doly mallaryň bolsa,

Paýany ýok, taşlap-taşlap gider sen [3, p. 181] –

In inversion, the order in which the clauses appear in a sentence changes. Inversion is common in Magtymguly Pyragy’s work. In the poem ” Galandar bile”:

Üç ýüz elli alty ýyl älemi gezseň,

Pilkus ogly şahy-Isgender bile [3, p. 181] –

– The lines are examples of inversion. When forming a sentence, the subject should come before the predicate, and if the possessive, the message. The phrase should be in the usual form: ” Pilkus ogly Isgender patyşa bilen älemi üç ýüz elli alty ýyl gezseň.”

An example from the poem ” Gidiji bolma”:

Mert ogludyr, ile ýazar desterhan,

Dogry söz üstünde berer şirin jan,

Ömrüni ötgürer, diýmez bir ýalan,

Jäht eýläp, ýalan söz aýdyjy bolma  [4, p. 96].

In general, the skillful use of stylistic devices in Magtymguly Pyragy’s work deepened the meaning of the poems and had an effect on the high stylistic quality of his poems.

We have analyzed the national moral aspect of the poetry of our thinker and poet Magtymguly Pyragy in describing the national moral qualities of the Turkmen people.

According to the national character, the Turkmen people are known for their brotherly relationship, friendship, mutual support, and hospitality. These ideas also permeate Magtymguly Pyragy’s poetry. Magtymguly Pyragy:

Myhman geler alys ýerden,

Garşylasaň söwüş bile [1, p. 304]

It is a noble Turkmen tradition to welcome a guest with a greeting, and it is also written in the classic work of Turkmen folk art, “Gorogly”. Dismissing a guest without pleasure is contrary to this concept. In the poet’s poems related to this attitude, he describes that he should show respect to the guest, that he should not be shy about anything, that the person who came not for your food, but for his good word.

The accumulation of qualities such as eloquence and loyalty in a person is a guarantee of his praise and recognition as a worthy and honourable man. Our wise poet says:

Soran bolsa, synam içre suzlar bar,

Ýüz tümenden ýegdir, niçe sözler bar [1, p. 315].

Each line the poet has to cover in gold shows how high the power of the word is. The works of our wise poet Magtymguly Pyragy are an undiscovered treasure in educating children who are still teenagers in high school. For this reason, studying Magtymguly Pyragy’s life and poetry is a value that is needed in the education of young generations of all ages.

It is well known that sayings related to human relations such as ” Dost dostuň aýnasy”, ” Özüňi süýt bil, dostuňy gaýmak”, ” Dogan dogana gala”, ” Kyýamat güni goňşudan”, ” Öý alma, goňşy al” are related to the national characteristics of the Turkmen people. Everything that is said about friendship and familiarity in the works of Magtymguly Pyragy has a common characteristic with Turkmen national characteristics and friendly relations in the proverbs. Bravery is the most common adjectives used to describe positive and negative characters in this field. Thoughts related to general Turkmen national moral qualities in these quotes are widely expressed in Magtymguly Pyragy’s work. It is possible to cite dozens of related verses from the poet’s work:

Magtymguly, dogry söze ten bergil,

Sogap mundan ötmez, tapsaň, nan bergil,

Köňlüň tapan dost ýolunda jan bergil,

Işiň nedir seni diýmez ýar bile [1, p. 315].

The positive influence of his father can be seen in the fact that Magtymguly Pyragy, who was his student in science, raised his level in science after being brought up by Dovletmammet Azadi, who equates the destruction of the mosque with the destruction of the Kaaba.

Ýetimi göreňde, güler ýüz bergil,

Goldan gelse, oňa tagam-duz bergil,

Bir gamly göreňde, şirin söz bergil,

Entäni goldara hemaýat ýagşy [1, p. 341].

In the work of our wise poet, ego is the greatest test of man, the most terrible enemy, because not being able to say no to ego is the beginning of the bad qualities that lead people to unhappiness. In his poems, Magtymguly Pyragy mentions that conscience is the devil’s ear and a person should always be protected from it. Conscience is the representative of the devil within us, his closest assistant. The poet points out that if you put your ego ahead of your character, it will lead you to do bad things. In the poem, the poet asks people not to be a slave of their conscience:

Okyr bolsaň, ok ur nebsiň gözüne,

Gara, çyn göz bilen meshap ýüzüne,

Aldanyp girmegil şeýtan sözüne,

Ýagsylygy hiç wagt goýujy bolma [1, p. 167].

Magtymguly, haram işe baş goýsaň,

Müň gün aç bolar sen, bir güni doýsaň,

Nebsiňi yzzatlap, şeýtana uýsaň,

Iman bilen abraýdan daş goýar [1, p. 488].

To be a slave to Ego is to engage in dirty work. This brings a person into disrepute among the people and in the presence of God.

Saying that anger is a bad behaviour and these qualities destroy people and lead them to enmity and revenge, the poet advises to stay away from these bad behaviours. As anger leads to irreversible situations, to anger is to move away from good and towards evil.

In his poems, Magtymguly Pyragy denounced shyness as one of the qualities that do not develop in humans. Humility is also considered one of the bad qualities, and the poet encourages generosity in his poems. Man’s greed is rooted in his desire to accumulate wealth. We come across such thoughts when we read the poem “Eýlär”.

Also, the poet points out that it is a bad thing to disturb people, and it is a good thing to reconcile them. Condemning interpersonal communication, the poet notes:

Her kişi kim, ýamanlyga kast eýlär,

Iki dünýä öz işine kest eýlär,

Ýagşy gylyk duşmanyňy dost eýlär,

Gylygyň bet bolsa, işiň jeň bolar [1, p. 357].

In conclusion, Magtymguly Pyragy’s poetry stands as a testament to the enduring moral values of the Turkmen people. Through his verses, the poet immortalizes the cultural richness of brotherhood, friendship, and hospitality inherent in Turkmen society. The emphasis on respectful reception of guests and the recognition of their presence beyond material provisions aligns with the noble Turkmen tradition.

Magtymguly’s insights into virtues like eloquence and loyalty as pathways to praise and honor contribute to a deeper understanding of the poet’s philosophical outlook. The acknowledgment of the profound impact of words, encapsulated in the poet’s verses, underscores the transformative power of language. Importantly, the article emphasizes the relevance of Magtymguly Pyragy’s poetry in the education of young generations, highlighting the need to integrate his life and works into educational curricula for a holistic moral development.

The exploration begins with an analysis of Magtymguly’s exploration of themes deeply rooted in Turkmen culture, such as hospitality, respect for guests, and the virtues of eloquence and loyalty. Through verses like “Myhman geler alys ýerden, Garşylasaň söwüş bile,” the poet not only extols the noble Turkmen tradition of welcoming guests but also imparts wisdom on the importance of respectful and engaging interactions.

At its core, Magtymguly’s poetry is a testament to the symbiotic relationship between art and the collective consciousness of the Turkmen people. His verses serve as a mirror reflecting the values, aspirations, and ethos of the Turkmen society. The exploration begins by dissecting how Magtymguly skillfully interweaves national character traits into his poetry. The reverence for hospitality, the celebration of camaraderie, and the acknowledgment of the dignity of women become vivid threads in the tapestry of his literary creations.

Furthermore, the article underscores the collaborative efforts of scholars, translators, and cultural enthusiasts worldwide in introducing Magtymguly to new generations. By examining the poet’s role in fostering mutual understanding and cultural exchange, the article emphasizes how Magtymguly’s legacy serves as a bridge connecting different cultures, celebrating shared values, and promoting a sense of shared humanity.

Beyond the national context, Magtymguly’s poetry transcends geographical boundaries through translations into various languages. The article underscores the poet’s global resonance, with his works finding expression in Russian, Polish, French, and Turkish, among other languages. This universal adaptability reveals the timelessness of Magtymguly’s themes, making them accessible to diverse audiences and fostering cross-cultural understanding.

Magtymguly’s verses, resonating with sublime beauty, weave together the rich tapestry of Turkmen traditions, values, and the broader human experience. The article delves into the poet’s exploration of themes such as hospitality, respect for guests, and the virtues of eloquence and loyalty. Magtymguly’s poetry, akin to an undiscovered treasure, imparts timeless wisdom relevant to contemporary life.

Examining the global recognition of Magtymguly, the article highlights the translations of his works into various languages, from Turkmen to Russian, Polish, French and Turkish. The poet’s ability to capture the essence of Turkmen culture while appealing to diverse audiences reflects his universal appeal.

Furthermore, the article sheds light on the efforts of scholars, translators, and cultural enthusiasts worldwide to introduce Magtymguly to new generations. It underscores the poet’s role in fostering mutual understanding, promoting cultural exchange, and celebrating the shared values of humanity.

In conclusion, Magtymguly Pyragy emerges not merely as a national poet but as a global literary figure, inspiring unity and understanding across diverse landscapes. His poetry remains an invaluable source of inspiration, ensuring that the wisdom encapsulated in his verses continues to resonate with readers worldwide, transcending geographical and cultural confines. Magtymguly Pyragy’s poetry stands as a living testament to the enduring power of words to shape identities and bridge cultural divides. His legacy continues to unfold, inviting readers from various corners of the world to immerse themselves in the rich tapestry of Turkmen literature and, by extension, the shared human experience.

Magtymguly’s poetical themes are very broad. One of the important themes in his work is the issue of women. The poetry of the great thinker, who has been the spiritual wing of Turkmen since the 18th century, is very versatile. By reading Magtymguly’s poems, every reader finds clear ways to cope with the most complicated paths encountered in life. He has great respect for intelligent women.

In the poet’s multifaceted poetry, which is as wide and deep as the ocean, he created many poems related to the life and traditions of the Turkmen people, as well as the dignity, behaviour, manners, and beauty of women. He put forward ideas about the great role of women in family, life and society. In the poet’s poem “Duz hem bolmasa”:

Dünýä ýüzi meňzär duzsuz tagama,

Söz içinde gelin-gyz hem bolmasa- [2, p. 152]

in other words, he considers all daughters-in-law to be the beauty of the family and the decoration of life. Our famous poet Magtymguly Pyragy wrote in his poem “Gerekdir”:

“Menem” diýen goç ýigide,

Bir mynasyp ýar gerekdir.

Arap at, ýowly ýigide

Almaz zülpükar gerekdir-[2, p. 90]

The great poet also appreciated the role of women in life. The main responsibility for raising children in the spirit of patriotism, morality, and self-confidence falls on the shoulders of the woman of the family, the house wife. Because mothers take care of their children day and night.

The National Leader of the Turkmen people, Gurbanguly Berdimuhamedov, says in his book ” Paýhas çesmesi”: ” Ogul öýüň eýesi, gyz üstüň saýasy (A son is the master of the house, and a daughter is the shadow of the head)” [3, p. 189] The poet emphasizes that women have a great service in the family, in raising children, especially in raising noble, polite, hard-working girls and boys who are brave, strong, loyal to the country, and take care of the nation.

The poet Magtymguly urges every daughter to be an example of intelligence, hard work, and integrity.

Accordingly, Turkmen men have always carried the honor and dignity of women on their shoulders, highly valued their humanity, the purity of their actions, and their love for women.

Men loved women from the bottom of their hearts and believed in them. According to Magtymguly Pyragy’s view, a true Turkmen woman should always make her family proud with her boundless love and devotion to her family. That’s why, a young man should be able to choose a life partner wisely among girls. The most important thing is that love, respect and trust are mutual. Magtymguly Pyragy puts forward this idea in many of his poems.

The ideas presented in his poems do not lose their educational importance even in our days. The poet praises the beauty of women. In the poem ” Gaşy ýaý” he wrote:

Bir dilbere duş boldum, gamzasy ok, gaşy ýaý,

Gün haýrandyr görkünden, hijalata dogan aý. [4, p. 149]

Not only in the poet’s poems praising women, but also in the poem “Gözleriň”:

Magtymguly ýar armany,

Agladar beşer-gulmany,

Musulmanyň din-imany,

               Ymmatdyr gara gözleriň. [5, p. 617]

          As it can be seen from these examples, the black eyes of the disintegrating woman are compared to religion. The great poets of the Eastern peoples – Novai, Nizamy and others – treated women with this kind of respect.

The great poet praises the beauty of the Turkmen woman in his poem ” Ýüzüňden”:

Aý kibi roýuňy gördüm,

  Nur saçylar ýar ýüzünden,

 Bir Mejnunam, däli erdim,

              Nowaýy jindeli sazyndan. [5, p. 121]

In addition, in the poem “Bolmasa” by the wise poet:

Magtymguly, biliň, şundag zamandyr,

Şindi haýyr bolsa, soňra zyýandyr,

Är ýigidiň içi doly armandyr,

      Gara göz, gunça bil ýary bolmasa [5, p. 148]

In his poems, the poet says that the girl who will be the wife should have a good appearance, a healthy spirit, a high level of morals, a kind language, and a gentle speech. Only then, the bride-to-be can take over the whole family’s destiny in her new home with her pure spirit and gentleness.

According to the wise poet, he commented on the important role of women in family unity, that is, in the strength of the state, in the poem “Gözel sen” as follows:

Gün hanjary gökden ýere inende,

Güne garşy dogan aýy gözel sen;

Usta Jepbar işi, Senjap jüpbesi,

Ispyhanda gurlan ýaýy gözel sen! [6, p. 44]

In Magtymguly’s poems, details showing the characteristics of Turkmen women and their clothes are also used in the poem ” Gözel sen”:

Saçbagyň ujunyň simdir işmesi,

      Üstüňden ýol düşse, kyndyr aşmasy,

       Agzyň aby-haýýat, Zemzem çeşmesi,

Aýnalbaky suwnuň laýy gözel sen- [6, p. 45]

The main quality in women is beauty, kindness and high-mindedness. That is why Magtymguly considered the women of his people as pillars, decoration, joy, support, and beauty of the world, and he made them higher than fairies, angels and other imaginary beauties.

The poet’s poems about women and advices found a place in the hearts of the people. Today, great efforts are being made for women to work freely and creatively in our country. During the Revival of the new Era of the Powerful state, great respect is paid to our women, whose souls are full of love. Women live a happy life, work honestly in all sectors of the country, and raise children.

By reading the poems of our great poet Magtymguly Pyragy, we like the advice he gives us. It is a guiding light on the path of life.