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Advances in Social Sciences Research Journal – Vol. 9, No. 11
Publication Date: November 25, 2022
DOI:10.14738/assrj.911.13500. Gaziyeva, M. Y. (2022). Problems of Linguoculturological Analysis of Epics. Advances in Social Sciences Research Journal, 9(11). 461-
468.
Services for Science and Education – United Kingdom
Problems of Linguoculturological Analysis of Epics
Masmakhanım Yusif Gaziyeva
Azerbaijan University of Languages
Professor of the Department of Linguoculturology
Baku, Azerbaijan Republic
ABSTRACT
The article deals with the issue of linguoculturological analysis of works of fiction
based on the texts of the epics "The Book of Dede Gorgud" and "Beowulf". The study
addresses the analysis issues arising from the differentiation of linguistic units used
in the process of describing parallel phenomena in the two epics, as a result of their
connection with national culture. The differences are evident in the consumables
used in everyday life, in the expression of time by different numbers. The societies
described in the two epics have their own rules. In these societies, there are
similarities, similarities in the behaviour of individuals performing similar tasks, in
relation to the work performed. The study shows that the linguo-cultural systems
identified in the process of linguo-cultural analysis of epic texts are not
unambiguous. As a result, certain difficulties arise when translating them from one
language to another.
Keywords: Linguoculturology; Dede Gorgud; Beowulf; epic; Oghuz society.
INTRODUCTION
Linguoculturology has become one of the fastest growing scientific fields since it emerged at
the intersection of cultural studies and linguistics at the end of the 20th century. This
interdisciplinary science field deals with the interaction between language and culture and is
closely connected with linguistics, ethnolinguistics, psycholinguistics and cognitive linguistics.
The emergence of linguoculturology was a result of the rapid development of philosophy and
the theory of linguistics in the nineteenth and twentieth centuries. Its aim is to study the
reasons for the inclusion of cultural elements in linguistic units, and the ways and means of
transmission of this cultural information.
The main unit of linguoculturological analysis was given the name linguoculture and defined as
a dialectical unity of linguistic and extra-linguistic content [7, p. 44]. Artistic texts describe
various events from everyday life. These events take place in a certain time and space, becoming
participants of their spatio-temporal context. An artistic text can tell us about the events of a
wide and narrow national-cultural environment. Therefore, both the spatial and temporal
boundaries of the linguocultural milieu covered by artistic works differ from one another.
As one moves from the distant past to the modern era, there is an expansion of intercultural
contacts, indicating a change in the linguocultural environment. The emergence of written
literature led traditions, ways of life, attitudes towards events, ideas about nature and society
to begin to be recorded in human communities. The way of life and culture of an ethnic group,
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which historically goes back to ancient times, has preserved its traces in oral and written
records. Linguoculturology can study the development of culture and the changes that occur in
it using these sources as reference.
From this point of view, if the linguocultural analysis of epics is of particular importance in
itself, then their translation from one language to another is important in the sense of
investigating the specifics of transformation and transmission of linguocultural units belonging
to one culture into the sphere of another. The study of the above-mentioned issues on the basis
of “The Book of Dede Gorgud” and "Beowulf" epics and translations of ancient Azerbaijani epics
into English and, conversely, of Anglo-Saxon epos into Azerbaijani language undoubtedly
attracts attention as an extremely urgent linguocultural problem. However, it is important to
note that the epics are involved in linguocultural research in a comparative form at an earlier
stage.
The linguocultural analysis of an artistic text involves identifying various linguistic units that
directly point to the ethno-linguistic environment, expressing or indicating the reasons for their
origin and existence, clarifying the features of functioning of linguistic means, carrying a
pronounced national connotation, expressing ethnic reality, and, finally, acting as indicators of
a national picture of the world.
BRIEF INFORMATION ABOUT BOTH EPICS
“The masterpiece of the Azerbaijani Turkic people, the main book, is the epic of Dede Gorgud.
To enter the world of Dede Gorgud means to see the enslaved and legendary reflection of
geographical names, historical events, clan, tribal names, traditions, forgotten words still living
today, related to the roots of our language, and other equally extremely important issues” [4, p.
25]. Dede Gorgud speaks about ancient Oghuz society, its traditions, and sheds light on beliefs
and relations between its members, thereby describing a national cultural picture of the Oghuz
world in the language of the epos. From this viewpoint, the epos is rich in linguo-cultural
markers, cultural markers.
"The epic world of ancient Germans, formed during the Great Migration of Peoples, was most
vividly and deeply reflected in the epic "Beowulf", the creation of which the vast majority of
researchers attribute to the 8th century" [4 p. 74].
The events described in the two epics are similar in some aspects. Kh. Khayal, who has
translated "Beowulf" into Azerbaijani language, writes: "It is easy to find similarities in folklore
examples: they all fight, show heroism, seek treasure, face a dragon or a giant, etc. I would like
those who have read ‘Beowulf’ to see the essential differences between the people and human
societies in this epic poem and the people and societies in our epics" [6, p. 13]. A
linguoculturological comparison of two epics helps to reveal in them an ethnoculturological
picture of two societies of antiquity, the members of these societies and the relationship
between them. Of course, revealing the differences and similarities between human relations;
the societal structures; and national and cultural symbols, traditions and customs are of greater
importance than such similarities as showing heroism, fighting with mythological creatures.
An aspect common to the epics is manifested in the prologue in “The Book of Dede Gorgud” and
in the introduction in “Beowulf”. These introductory sections present to the reader the society,
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Gaziyeva, M. Y. (2022). Problems of Linguoculturological Analysis of Epics. Advances in Social Sciences Research Journal, 9(11). 461-468.
URL: http://dx.doi.org/10.14738/assrj.911.13500
its leaders, and its beliefs in one way or another. The introduction to “Beowulf” contains
information about the Danes and their famous kings, the last king Hrothgar and the castle of
Heorot that he built, as well as about enemies, evil forces, and Grendеl. The main development
of events begins first after this contextualising introduction.
COMPARATIVE ANALYSIS OF BOTH EPICS
The introduction of the “The Book of Dede Gorgud” is fundamentally different from that of
“Beowulf” as it concerns “Dede Gorgud” himself and some of his words and thoughts. It
mentions almost nothing about Oghuz society and the leaders of that society. The phrase
"Oghuz people" is used only in one sentence in the introduction, namely: "Dede Gorgud would
solve the problem of the Oghuz people. Whatever work they did, they consulted with Dede
Gorgud. Whatever he ordered, they would accept, keep their word and do" [3, p. 19]. It follows
that the scribe who composed the epic introduces Dede Gorgud and then writes the epic told
by Dede Gorgud. Thus, the Anglo-Saxon epic is narrated by a scop and “The Book of Dede
Gorgud” is narrated by a bard. “The Book of Dede Gorgud” is divided into sections, and each
section has its own short prologue, introduction or introductory part, followed by the section
itself and, finally, the ending. The connection between the stories is made through the
characters’ identities and the fact that the participants are members of the same society.
Although there is a connection between the events of some of the stories, the saga as a whole
does not give the impression of a coherent transmission of events. In the “Beowulf” epic, events
continue and end in a certain logical order.
In the “Book of Dede Gorgud”, the beginning of each chapter opens with a conversation about
the head of society. For example: “One day Bayindir khan, son of Kam Gan, rose and ordered that
his large Damascus tent be erected. His brown parasol rose high up in the sky. Thousands of silk
carpets were spread all around. It was customary for Bayindir Khan, Khan of Khans, to invite all
the Oghuz princes to a feast once a year. As usual he gave a feast this year, too, and had many
stallions, young male camels, and rams slaughtered for the occasion” [3, p.24]. “One day the son
of Ulash, the young of the feathering bird, the hope of the poor, the lion of Emet Stream, the tiger
of the Karachuk Mountains, the owner of the chestnut-brown horse, the father of Khan Uruz, the
son-in-law of Bayindir Khan, the pride of the crowded strong Oghuz people, the support of young
warriors in distress, Salur Kazan roused himself and ordered that his large tents be erected on
the surface of the black earth and that silk carpets be laid in a thousand places. A red
canopy was raised skyward. For the ninety divisions of young Oghuz men who gathered there,
wine casks with big mouths were opened. Large kettles were set at nine different places,
and golden jugs were hanged up. Nine black-eyed infidel girls with polished nails, braided hair,
hands hennaed to the wrists, and necks a handspan high served the Oghuz beys red wine
in golden goblets” [3, p. 37].
Let us pay attention to some of the linguocultural features of such introductions. In “The Book
of Dede Gorgud,” great attention is given to the artistic designation of the chieftain and the
enumeration of his epithets. In Beowulf, this is similarly observed. For example:
“LO, praise of the prowess of people-kings
of spear-armed Danes, in days long sped,
we have heard, and what honor the athelings won!
Oft Scyld the Scefing from squadroned foes,
from many a tribe, the mead-bench tore,
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awing the earls” [1, p.15].
“Now the Lord of all life, Ruler
Of glory, blessed them with a prince, Beo,
Whose power and fame soon spread through the world.
Shild's strong son was the glory of Denmark”[1, p. 17].
“Dinləyin! Haçandan eşidirik biz.
Danlardan, şöhrətli krallarından.
Nəcib kişilərin şücaətindən,
Skild oğlu Slkefin düşməni qırıb,
Meyxanələrini dağıtmağından” [1, p. 15].
“Sonra hökm sürdü Beo Skildinq
Sevimli kralı xalqın, atası” [1, p. 17].
In the presentation of Salur Kazan, "Son of Ulash," "Young bird of Tulu," "A poor hope for us,"
"Lion of the Emet stream," "Tiger of the Karajuk," "Master of the chestnut-brown horse," "Father
of Khan Uruz," "The son of Bayindir Khan." If epithets such as "luck of the teeming Oghuz", "prop
of forsaken warriors" are used, then in "Beowulf" the number of such designations ("glorious
king," "noble man," "valiant man," "killer of enemies," "destroyer of taverns") is too low to
impress the reader. The epithets recorded in “The Book of Dede Gorgud” serve as a lingucultural
marker. "Lion of the Emet river," "Tiger of the Karajuk," "owner of a chestnut horse" and other
designations reveal ethnocultural content. Comparing the hero to a lion or a tiger, presenting
him as the prey of a chestnut-brown horse, is related to factors that are important for ethnos.
He boasts of his brave horse, and his horse is in fact partly the reason for his popularity. The
hero of Oghuz is not only a noble and brave man, he is also "the pride of the crowded strong
Oghuz people," "the support of young warriors in distress", and so on.
Both epics are about fun parties, and these parties are given by the head of the community.
“To hear the din of the loud banquet
Every day in the hall, the harp being struck
And the clear song of a skilled poet
Telling with mastery of man’s beginnings” [1, p.18].
“Hər gün saraylardakı şadlığın səsi.
Arfa çalınırdı gah qonaqlara,
Səsi müğəninin gah ucalırdı,
Uzaq zamanlardan söhbət açırdı” [1, p.18].
In this example, the translator used the word "singer". In fact, in "Beowulf" it is not a singer, but
a scop, if we draw a parallel; he is a shaman, a minstrel or an ashug. It is not about the songs he
sings, but about the depth of our epics. Dede Gorgud is also growing tall and glorifies the family.
This parallel can be seen from the meaning derived from the line "he spoke of long ago" in the
translation of "Beowulf". In ancient times, representatives and members of the community
gathered at the head of the minstrels and scops and listened to songs, tales, and epics.
In the epic “Beowulf”, a guard of Hrothgar sees Beowulf’s crew come ashore from a ship and
blocks their way while patrolling the coastline:
“Hwæt syndon ge searohæbbendra,
byrnum werede, þe þus brontne ceol
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Gaziyeva, M. Y. (2022). Problems of Linguoculturological Analysis of Epics. Advances in Social Sciences Research Journal, 9(11). 461-468.
URL: http://dx.doi.org/10.14738/assrj.911.13500
ofer lagustræte lædan cwomon,
hider ofer holmas?”
"Who are you
who come thus armed,
openly across the waves?”
“Silahlı-qalxanlı, əyni zirehli
Dəniz küçəsiylə uca gəmidə,
Su aşan insanlar, deyin, kimsiniz” [1, p. 23].
The guard of the Scyldings asks the identity of the arrivals, noting their battle uniforms and the
fact that they come in a big ship. The guard first asks the identity of the visitors, and then
introduces himself.
Protecting its borders and setting border guards is also described in “The Book of Dede
Gorgud.” In the chapter about Bagil, the bard says: “Bagil consented. He rose and kissed the
ground. Dede Gorgud girded the sword of divine grace round his waist. Put the mace on his
shoulder. The bow on his arm. Bagil called for his falcon-swift horse and leaped onto its back.
He took his family and his people, he struck his tents and migrated from the Oghuz land. He
reached Barda, then Ganja, where he took some grazing land. He moved on to the mouth of
Georgia of the Nine Provinces and where he settled and stayed as a warden. When strangers
and infidels came he used to send their heads to the Oghuz as a present. Once a year, he would
attend Bayandir Khan’s court” [3, p. 135].
In "Beowulf", the guard treats the strangers with a certain respect, and says that their leader is
not an ordinary man, he is of a noble family, strong, and very tall. Nevertheless, he is at work,
fulfilling his duty. Therefore, he stops foreign fighters and asks their identity. The guard
protects the sea borders. The fact that he was alone, just as Bagil was during his journey to the
border of Georgia, creates a parallel between the two epics. Heroes depicted in epics are always
presented as strong, they go alone not against one person, but against a large group.
The fact that a person presents himself as standing against a ship's army indicates his
extraordinary strength and fighting skills. If we make a comparison, Bagil and his boys, and the
shepherd Karaja in “the Book of Dede Gorgud” are among such heroes. In this excerpt,
linguocultural points are manifested in elements such as sea-mountain-forest, ship-horse,
spear, armoured clothing-club. If the places inhabited by the Anglo-Saxons are surrounded by
oceans and seas, the area where the Oghuz live is surrounded by mountains and forests. It is no
coincidence that this issue, which has a linguocultural essence, has been written repeatedly in
“The Book of Dede Gorgud”. The saying of Kazan Khan "I lived next to qulan and elk" also
indicates the closeness to the forest and mountains.The use of the words qulan, elk, deer in a
distributive environment indicates mountains and forests.The home of Kazan Khan is in the
heart of the mountains, where deer, elk and deer live.
In general, the epics glorify society, its people, leaders and heroes, their everyday life, customs
and traditions, created by people who have come a long historical way, united into groups,
tribes. This society also has its own rules, customs and traditions. Both "Beowulf" and “The
Book of Dede Gorgud” describe the moments that define these societies, revealing their ethno- cultural differences. In the Beowulf epic, a guard leads them to the palace of Hrothgar. Visitors