Review: Bey Inal by Afgan Asgarov – A Historical Azerbaijan Novel in the Footsteps of Dede Korkut

Bey Inal, a historical novel by Azerbaijani writer Afgan Asgarov, is set in the early 4th century on the lands we know today as Azerbaijan. In the backdrop of the work lie the complex relationships and historical events between the Turkic tribes of the region – particularly the Turkic Terekeme community – and the Caucasian Albanian state, the Armenian Kingdom, and the Persian Empire. However, the novel’s true focus is on the arrival of a nomadic Terekeme tribe in Azerbaijan, which they call “the land of Dede Korkut,” and on Bey Inal, the brave son of this Terekeme clan.

Set against the rich tapestry of Azerbaijani history, the novel explores themes such as love of homeland, the universality of the Turkic language, the ancient past of Turkic peoples, and heroism. Of course, accompanying this epic narrative are a few love stories that add a distinct flavor to the novel.

While reading Bey Inal, I found myself feeling as though I were reading The Book of Dede Korkut. The simplicity of the language, its fluency, and the epic atmosphere of the narration transported me directly to the ancient Oghuz epic tradition. The author’s emphasis on the Turkic language and Turkic peoples clearly reflects a deep devotion to Turkic identity, felt in every line of the work.

Synopsis of Bey Inal (Historical Azerbaijan Novel)

The plot of Bey Inal begins with the arrival of a nomadic Terekeme community on Azerbaijani lands. At the head of this Terekeme Turkic community is Ugur Baba, which is why the community is also called the Ugur Clan. His son, Bey Inal, is the leader of the clan’s warriors—in other words, the community’s military commander. Because this Turkic community migrates with vast herds, it encounters numerous dangers and therefore possesses the military strength to defend itself.

The primary reason this Terekeme group comes to Azerbaijan is that they regard these lands as the homeland of Dede Korkut. Indeed, upon their arrival, they visit the grave of Dede Korkut—a site known to very few. The novel begins with the story of a nomadic Turkic community, but later broadens its focus to the political situation in the lands they have entered.

The novel is set in the early 4th century, a period when a state named Albania existed in Azerbaijan. In the novel, this state is referred to as the Alpan state or the Alpan Kingdom. One character explains that the name Alpan comes from “Alp,” meaning strong or great, and that the word Alpan carries the meaning of “the land of strong, giant people.”

The Caspian Sea appears in the novel under the name Ozer Sea, said to derive from the Ozer people, another Turkic group in the region. According to the novel, the word “Ozer” comes from “öz” (self), meaning “those who consider themselves only as men (er).” The Alpan Kingdom itself is a country where Turkic peoples live in large numbers, alongside various other ethnic groups.

To the west of the Caucasian Albanian (Alpan) state, which lies at the heart of the novel, is the state of Armenia. Beyond it lies Rome. To the south, we see the Persian Empire. The two great powers of the era are Iran and Rome, and the states caught in between—Armenia, Iberia, and Alpan—are under the influence of these two giants. The Alpan Kingdom is itself a vassal state to Iran. The states and communities of this period include: Alpan, Iberian, Terekeme, Ozer, Abkhazian, Persian, Greek, and Hun.

Beyond all this, the novel focuses on Bey Inal, its protagonist. On one hand, he defends the land of Alpan where he lives against its enemies. We witness battles in the Alpan capital cities of Barda and Gabala. He fights against the Romans and halts the attacks of the Huns, leading numerous military campaigns. On the other hand, he falls in love with Beyim Chichek, the sister of King Urner of Alpan. Thus, the novel weaves together interstate politics, warfare, Bey Inal’s heroism, the life of the Terekeme clan, and a love story.

Emphasis on the Turkic Language in the Novel: All Peoples Speak Turkic

The author focuses on the Terekeme, a Turkic community. The Terekeme are a branch of the Oghuz Turks. However, other Turkic groups in Azerbaijani lands are also frequently mentioned. Moreover, although many different ethnic identities exist in the Azerbaijani lands depicted in the novel, it is emphasized that all of them speak Turkic—that is, the Terekeme language. The reason why the peoples of the region adopted Turkic as their common language is explained as follows:

“If it weren’t for the Terekemes’ Turkic language, how would these people understand one another? Each comes from a different valley. It is good that this language exists. Besides, these lands were a Terekeme encampment even before the time of Noah. The Ozers, the Black Huns, the Sky Huns, the Sabirs, the Saklabs, the Kushans, the Kipchaks, and the nomads of the steppe—all speak Turkic.”

“Then, what is your origin?”

The tailor turned toward the mountains looming dark over the city:

“My origin… do you see that snowy mountain? I was born right on its slopes. But here’s the thing: one village does not understand another. Even when we are next-door neighbors, our languages are different. We say: separate house, separate language.”

“As long as the world was narrow, everyone stayed in their own home, by their own hearth, tending their own fire and embers. You would neither see another’s face nor hear their tongue. Now, caravan roads cut across the world like tongues. People want to see more, hear more, know more. May the spirits of your Terekeme forefathers be pleased before God, for they created this language. It is very easy to learn. The music we play and sing is also Terekeme melodies. At our weddings, the black zurna is played, and the saz and kopuz are played.” (pp. 50–51)

There is another similar quote. This time, we also see the peoples living in the city of Baku (referred to as Bakuy in the novel) during that period.

“There are Terekeme, there are Persians, there are Ozers, Huns, Kushans, Alans, Indians. In this city of Bakuy, people of every nation live.”

“Then, does everyone speak Turkic?”

“Because Turkic is the ancestral language of this land. The other day, even a Chinese merchant was speaking Turkic. He said that from sunrise to sunset, everyone understands one another in Turkic. I myself am a Terekeme, brother. Our roots go back to Father Korkut. My father used to say that Father Korkut is the father of all fathers. He lived three hundred years. When he died, he left a will: protect your nation, your language, your spine.” (p. 81)

Political Atmosphere in the Novel

In the novel, on one side stands the Persian Empire, and on the other, the Romans. Caught in between, the Armenians, Iberians, and the Alpan state struggle to maintain their existence under the shadow of these two superpowers of the era. However, the author particularly focuses at times on the Armenian state and its kings, emphasizing their covetous gaze upon the lands of their neighbors. The Persian Shah Shapur recounts an event concerning the Armenians as follows:

“Great Darius built cities and laid roads in the lands he conquered. After Alexander of Macedon defeated Darius III, he savagely destroyed Persepolis, considered the crown of the Kayanian dynasty, and burned the sacred Avesta, which had been written on twelve thousand ox hides. He set Iran back a full five hundred years. The country became so weakened that the Armenian kingdom, which had always lingered under its arm, began to claim a ‘Great Armenian Empire.’ Taking advantage of the weakness of the Parthian Arsacids, Tigranes II used the strength of his mercenary army, recruited from Huns, Alans, and Sakas, to subjugate your homeland—the land of Alpan—and reached the shores of the Ozer Sea. He made your forefathers swallow blood.”

As if to gauge the impact of his words, Shah Shapur paused, rose from his seat, and began to pace slowly.

King Urner was already aware that under the pretext of uniting Armenian lands, Tigranes II had seized the Artsakh region of the Alpan country—the Lesser Caucasus mountains and the lowlands stretching along the Kura and Aras rivers. This was the only instance in Armenian-Albanian relations where one neighbor had encroached upon another. Moreover, this dominion did not last long. Later, the Romans captured and burned Tigranakert, and while Tigranes II was still alive, Armenia was reduced once again to a vassal state, while Alpan forces cleansed their native lands from the invaders. No such incident occurred again.” (pp. 106–107)

In another quote, we see the invasions carried out by the Armenians in pursuit of their dream of a Greater Armenia. Yet, these ambitions were short-lived. Let us also look at this quote that caught my attention and which I wish to add here:

“Like King Tigranes II, who created Greater Armenia,” Pisak added to his father’s words.

“No,” came the reply. “Although Tigranes II was a great commander, in politics, he was, like you, a man of the air. He took advantage of chaos, and when Iran and Byzantium were weakened, he seized the lands of peaceful neighboring peoples—he did not create a Greater Armenia; he brought great calamity upon his own people. What became of that great empire? Perhaps it lasted a hundred years? Perhaps two hundred? No! No! Only thirty-six years! The day after his army reached from sea to sea, Greater Armenia was shattered by a single blow from a Roman commander and became even smaller than before. Tigranes II himself accepted vassalage. By having so many brave men killed, what did Tigranes truly gain?” (p. 139)

What is described here seems to have repeated itself centuries later, toward the end of the 20th century. Armenia, still harboring dreams of establishing a great state, continues to lay territorial claims against its neighbors. Yet its own small state continues to struggle for survival under the shadow of great powers. In the novel, King Tiridates of Armenia gives the following advice to his son. It is as if the Azerbaijani author, through this novel, is conveying a message to the Armenian leaders and rulers of today:

“When I am gone, you will be the possessor of this throne. Let one word of mine be an earring in your ear: know your friend, know your enemy. Strive to befriend the working people. Many of these raging nobles still cry ‘blood for blood’ and do not wish to live in peace with their neighbors. They have set their eyes on the lands of Alpan and Iberia, captivated by the dream of a Greater Armenia. You would have to lose your mind, become blind, lose your senses, become the most foolish and wretched creature in the world to regard another nation as lesser than your own. To rush like a wild beast, saying ‘this land must be mine,’ and attack your neighbors. Such national hotheads can lead the nation to new massacres and the country to ruin. Do not give way to such arrogant nobles. For he who says ‘life’ to his neighbor hears ‘life’; he who says ‘blood’ falls into blood. A neighbor is the strongest support. Whoever has a strong support need never fear an enemy approaching.” (p. 214)

Conclusion

In conclusion, I can confidently say that this historical novel was both an enjoyable and an enlightening read for me. The work takes the reader directly to the lands of 4th-century Azerbaijan, presenting the political and social structure of the era with a clarity that leaves an indelible impression. Beyond that, it powerfully emphasizes the fact that Turkic peoples have been ancient inhabitants of these lands. The novel also strikingly reveals how far back in history Armenian territorial claims extend. On top of all this, through its depiction of ancient Turkic traditions and customs, it transports the reader almost to the time of Dede Korkut, offering invaluable insights.

Front and back covers of Afgan Asgarov's Bey Inal

Book Details

• Author: Afgan Asgarov
• Title: Bey Inal
• Genre: Historical Novel
• Publisher: Yazichi Publishing House
• Year: 1989
• City: Baku
• Pages: 332