Bulletin «Филология ғылымдары» сериясы

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Абай атындағы ҚазҰПУ-нің Хабаршысы, «Филология ғылымдары» сериясы №4(62) 2017 ж.
165
positive result, the smallest share was theirs as a result of this victory – they could gain their loves and achieve
their desires. Characters, such as fair Shah, Pasha, Sultan etc. in these kinds of eposes giving lesson to Shahs,
Pashas and Sultans of those times, improving their features, aimed to bring them to the right path.
Their different kinds of classifications are given by researchers in the history of investigation and study of
our love eposes. Some important researchers from Ismail Hikmat to academician Hamid Arasli, Feyzulla
Gasimzade, as well as, Mammadhuseyn Tahmasib whose services in this field are invaluable also have
different classifications of our eposes. If we would say that the classification of professor Tahmasib is the
most perfect one among them and relatively, the one which is worthy of higher assessments among them,
probably, we wouldn’t be wrong. The above-mentioned author, initially, divided eposes, into three main
groups as a whole:
“
I. Heroic eposes;
II. Love eposes;
III. Family – morality eposes” [1, 112].
After this division researcher again dividing love eposes into subgroups within it, carried out their more
complex divison:
“1. Eposes standing within the boundaries of love and heroic eposes.
2. True love eposes:
a)
Love eposes related to tales,
b)
Love eposes related to ancient epos,
c)
Love eposes related to written literature,
d)
Original love eposes.
3. Eposes dedicated to figurative love:
a)
Astral eposes,
b)
Symbolic eposes.
4. Family – morality eposes” [1, 112].
However, the author himself understood and acknowledged that this complex, scattered division was not
completely accurate and correct due to collection and publication works were not in a satisfactory level.
Other researcher professor A.Nabiyev, highly appreciating the classification of Mammmadhuseyn
Tahmasib that is considered acceptable for that period, conducting relatively simplified and more reasonable
classification of our love eposes in the textbook of “Azerbaijani folk literature” published in 2006, tried to
justify its division with wide explanations from logical point of view. We briefly present the division of the
above-mentioned author to you:
“Love eposes:
a)
Eposes created based on tale motifs;
b)
Ordinary love eposes;
c)
Autobiographical eposes:
1.
Eposes of Ashig – Mashug (Lovers);
2.
Eposes created by means of budding.
d)
Eposes created based on the plots or stories coming from written literature and merchant-noble life.
3. Love eposes created based on traditional plots or stories” [11, 350-351].
It should be noted that it is felt to go into details and to do small items and parts in excessive complexity and
generalization in the division itself. Along with having a number of advantages from the previous divisions, it
has also features which cannot be considered acceptable for today. However, despite this, the notes of the
author justifying the points which he considered more superior and correct from the division of professor
Mammadhuseyn Tahmasib with wide explanations is of interest and it is distinguished by common sense. In
our opinion, it is not inappropriate here to show some of them. «Just the national psychology serves as the main
poetical peculiarities differing each national epos from others. In Azerbaijan epos the hero of his psychology
embodies the only spiritual and physical perfection. The psychological heroism found itself in the epos «The
Book of Dede Korkut» has two main categories: valor – the strength of the wisdom and courage – the power of
hands. Twelve songs confirm the spiritual qualities of Oghuz heroes. These qualities moving from the epos
«Dede Korkut» into the epos «Koroglu» show that the combination which is the only spiritual strength with the
physical power is the characteristic feature of the image of the Turkic hero» [12, 195].
A.Nabiyev firstly notes that in general, love eposes were motivated from “two main sources and passed
the process of becoming sagas. Firstly, the unknown, most favorite tales were used as love eposes passing
into repertoire of ashugs. Secondly, ashugs composed and made eposes based on the love of “Ashigs” and

Вестник КазНПУ им. Абая, серия «Филологические науки», №4(62) 2017 г.
166
“Mashugs” (the Lovers) to which they witnessed and heard about them. … Therefore, it is not acceptable to
divide love eposes into groups such as the eposes standing in the borders of heroism and love or true love
eposes. As, the eposes standing in the borders of heroism and love were polished passing the stage of
becoming sagas as true love eposes in the repertoire of ashug based on the tale motifs” [11, 353-354].
Specific notes of Professor Fuzuli Bayat, who is one of the great investigators and researchers of our
Folklore studies, as well as, love eposes in the modern times related to the classification of our eposes are of
interest. The author saying that “Epos is oral history of nation created by itself; and it is the history which is
made oral, generalized, full of with anachronism and displacements” [13, 256] conducts quite short, concise
division of our eposes as follows:
“1. Heroic eposes;
2.

Love eposes;
1a. Fugitive eposes;
2a. Religious-mystical legends” [13, 256-266].
It should be noted that opinions and considerations of most of the researchers of folklore studies, as well
as, love eposes mentioned in this section, suggestions put forward by them in the field of determination of
the way of creation of love eposes and their classifications and each of their provisions have great
importance in itself and all of these are worthy to be highly appreciated as the steps taken in the direction of
approaching to the greatest truth and reality.
Meanwhile, investigations, studies, exchange of views, disputes etc. are continued. In our opinion, it is
more appropriate to more likely agree with the division carried out by professor F.Bayat related to the
classification of our eposes. However, despite this we should also mention that especially more equitable,
more logical, clear division of our love eposes will be conducted in the next research works. In this sense,
greater responsibility falls on the future researchers.

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