parts in some books.
Systematic collection and recording of our eposes and their investigation started much later. However at
the same time, recording the samples of folk literature of our nation and separate samples of ancient and
classical eposes though individually, and in some cases, their re-development as an artistic works started
from ancient times. Such samples can be found in notations, memory letters, and manuscript collections
drawn as a hobby by the lovers of word-of-art and literature, chronicles of historians and works of fiction of
some of our great classics.
Over time, interest for the examples of folk literature, as well as, for epics is slightly increasing. So
“recording the examples of folk literature, as well as, epics begins to assume a new significance beginning
from the first half of XIX century. If in the past centuries this work couldn’t go up the level of the memory
letters of several professional artists and amateurs and enthusiasts, but now this rich treasure draws the atten-
tion of teachers, scientists, travelers and in the true sense of the word, collection activities began” [1, 4-5].
Along with the agreement of this opinion of the author, it should be also noted that it is impossible to accept
this as collection, recording and investigation of eposes in full sense. Such kind of collection and recording
works, being assessed as a positive factor, can be accepted as beginning and first step of systematic collection
and recording. And it is also interesting that “The Book of Dede Korkut" and “Koroghlu” epics which mostly
draw the attention of the amateur, as well as, professional authors in the initial collection, recording and
investigation works. In the next phase, translators and publishers gave more preference to these epics.
However, our fund of sagas that reflect the morality and spirituality of our nation is not limited only with
the parts of “Koroghlu” and “The Book of Dede Korkut”. Since ancient times up to the present day, there are
hundreds of beautiful and interesting love, heroism and family sagas which are willingly listened, passed and
kept alive by our peoples from generation to generation. Each of them, along with amazing our people,
reflecting their sense of the world, way of thinking, proves the power of imagination, art and talent as an
undeniable fact. And as a result of all of these, saga, the tradition of creation of epos is being continued today
in Azerbaijan and classical love (as well as, heroism and family) eposes are heard with special interest and
enthusiasm in the events, gatherings, public celebrations, anniversaries and memorable nights.
Beginning from the period before the establishment of Soviet rule in Azerbaijan, many of our love eposes
began to be published from time to time. Famous epics such as “Ashug Garib”, “Tahir – Zohra”, “Shah
Ismail”, “Abbas and Gulgaz”, “Khasta Gasim”, “Shahzadeh Abulfaz”, “Alikhan”, “Nowruz” etc. can be
shown as an example to this. It should be recognized that during the Soviet period, this process was further
accelerated and took systemized shape. Works either in the direction of collecting and recording eposes or
investigating and involving them to a wide range of researches and their publications have been gradually
accelerated in this period. Our famous scientists such as Salman Mumtaz, Hanafi Zeynalli, Ahliman
Akhundov and folklore experts such as H.Alizade, S.Akhundov, A.Tahirov etc., as well as, folk poets such
as S.Rustam, M.Rahim spent much trouble in this field. Sometimes our eposes themselves and sometimes
their several forms are published by their hard work and initiatives. Among these, “Azerbaijani folk
literature”, “Epics and tales” collected and compiled by H.Alizade, the books of “Folk eposes” of
A.Akhundov etc. are more remarkable. In addition, in 1920-1940 Yusif Vazir Chamanzaminli, Rashid bey
Afandiyev, Vali Khuluflu, Bayramalibayov and others collected a lot of materials consisting of eposes and
saga parts and published them in various media outlets.
At that time, it was noteworthy to allocate special section for our folk literature in the published two
volume book of “The history of Azerbaijani literature” of Ismail Hikmat for that period [2, 58]. A number of
our eposes are interpreted though in brief and they were assed assessed in that section. It is true that it is
impossible to agree with some points of the author’s own assessment, interpretation and the division over
eposes. However, his considerations and opinions can be considered valuable and important for that period.
As these considerations were one of the first steps taken in the direction of the Azerbaijani folklore and
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