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“From the point of view of their content, bayatis are
has developed together with the life of the nation and
very rich and variegated. There is no topic left
passed from generation to generation orally and
untouched by bayatis. Any event, political view, new
reached us, must always be connected with the cultural
tradition or fashion, season of the year, love, death,
level and the spiritual life of that nation” (15).
beauty of nature, etc., may be glorified in bayatis. In the
majority of cases, bayatis are didactic in content and
REFERENCES
consist of proverbs aimed at educating youth. No other
genre of folk literature is as rich in content as the bayati.
1. Caferoğlu A. Die moderne aserbaidschanische
They may also be called the mirror of the life of the
Literatur /Altaistik, Erster Abschnitt, Turkologie, Bd. 5,
folk” (12, p.6).
(Herausgegeben von B. Spuler), Leiden / Köln: E. J.
Jafaroghlu draws attention to the popularity of
Brill, 1963, S. 418-426
bayatis among the people and writes that “bayatis are
2. Caferoğlu A. Die moderne aserbaidschanische
passed from generation to generation and are alive
Literatur /Altaistik, Erster Abschnitt, Turkologie, Bd. 5,
among the common people as well as among the
(Herausgegeben von B. Spuler), Leiden / Köln: E. J.
intelligentsia. They have won the love of the whole
Brill, 1982. S. 421-429
nation; new bayatis emerge by imitating the old ones”
3. Caferoğlu A. Die moderne aserbaidschanische
(13, p.4).
Literatur.http://www.amazon.de/s/ref=nb_sb_noss
Another notable feature in the introduction of
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Jafaroghlu's work is the author's description of the
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minute details of bayatis in their use in funerals,
4. Caferoğlu A. Die aserbeidschanische Literatur /
ceremonies, weddings, and holidays, including the
Philologiae Turcicae Fundamenta, Bd. II, Wiesbaden:
Novruz holiday. For instance, let us pay attention to a
Stejnen, 1965, S. 635-699
type of fortune-telling bayati called vesfi-hal
5. Djaferoglu A. 75 Aserbaidschanische Lieder
(glorification, description of one's beauty or state: “In
“Bayaty” in der Mundart von Gandscha nebst einer
the early days of spring at twilight, young ladies
sprachlichen Erklarung. Mitteilungen des Seminars fur
assemble in the yard, and a bowl full of water covered
Orientalische Sprachen II. Abt.Westasiatische Studien
with a veil is put in the middle of the circle of ladies. The
(Berlin), XXXII (1929), 3, 55-79; XXXIII (1930),
lady desiring to learn her fortune drops a ring or an
S.105-129
article of jewelry into the bowl as collateral. The leader
6. Djaferoglu A. Aserbaidschanische Lieder
of the ceremony, who is an aged woman, pulls out the
“Bayaty” in der Mundart von Gandscha nebst einer
articles from the bowl one by one in a manner that
sprachlichen Erklarung. Berlin: 1930, 49 S.
nobody sees them. Each of her actions is followed by
7. Caferoglu A. La Canzone del “Sayag′i” nella
singing a bayati, then she returns the article hidden in
letteratura popolare dell′ Azerbaigian / Annali del
her palm to its owner. From the bayati which the leader
Regoi İnstituto Superiore Orientale di Napoli. IX
of the ceremony sings, the young lady becomes aware
(Dicembre 1936-XV), 25 p.
of her fortune. This kind of fortune-telling is popularly
8. Yaschke G. Azerbaycan hakkında almanca
known as vesfi-hal” (14, p.9).
neşriyatdan // Azerbaycan yurt bilgisi, 1934, № 25, s.
The introduction describes a number of other
27-31
ceremonies in detail, too. Thus, Jafaroghlu points out
9. Djaferoglu A. 75 Azärbajğanische Lieder
that bayatis occupy a wide and important place in the
“Bayaty” in der Mundart von Ğänğä nebst einer
life of the Azerbaijani people. He also gives
sprachlichen Erklärung. Berlin: 1930, 49 S.
information on a number of other customs and
10. Hacıbəyli Ü. Azərbaycan musiqi həyatına bir
traditions of the Azerbaijani people.
nəzər // Maarif və mədəniyyət, 1926, № 1, s. 27-30
On the one hand, Jafaroghlu's article contributed to
11. Hacıbəyov Ü. Azərbaycan musiqi həyatına bir
the propagation of the oral branch of Azerbaijani
nəzər / Əsərləri: 10 cilddə, II c., Bakı: Azərbaycan SSR
literature, and on the other hand, it was a means to
EA Nəşriyyatı, 1965, s. 215-225
introduce the Azerbaijani people to the world. He knew
12. Djaferoglu A. 75 Azärbajğanische Lieder
that the folklore of any nation contains matchless
“Bayaty” in der Mundart von Ğänğä nebst einer
information about the sociological, psychological and
sprachlichen Erklärung. Berlin: 1930, 49 S.
spiritual values of the nation; therefore he attached
13. Ibid.
special importance to this sphere in his creative activity
14. Ibid.
as a lover of his nation. In his French-language
15. Caferoğlu A. Vestiges de moeurs nationales et
article entitled “Vestiges de moeurs nationales et
linguistiques dans notre folklore. “Ankara” jour.,
linguistiques dans notre folklore” (“National life and
İstanboul, 1941, 29 mai
language carryovers in our folklore”), he wrote, “If we
define folklore briefly, we can say that it is just the
nation and nothing else. This type of literature, which