1. about the subject

Description of the main periods
Historiography
Roots of historical knowledge. Myths and epics (the most ancient times – emergence of writing)

It is difficult to say when the first historical knowledge appeared in Azerbaijan, as in the rest of the world. Certain ideas can be said about the origin and nature of the formation of such knowledge.

Early historical knowledge is reflected in Azerbaijani myths. Despite certain successes in the field of Azerbaijani mythology, it cannot be considered fully studied. One of the leading researches in this field is "Sources of Azerbaijani Mythical Imagination" by M. Seyidov. "The author has touched upon the history of the tribes which participated in the formation of the Azerbaijani people and studied their mythological traditions." Studies on Azerbaijani folklore also refer to Azerbaijani mythology.
The understanding of Azerbaijani people about the history in this period can be studied from the myths, tales and legends. Folklorist V.V Valiyev wrote: Mythology in the Azerbaijan folk literature is characterized by two directions. The main source of the first mythological direction is the epics created by the ancient Turkic-speaking people (the Turkish are more appropriate - K.Sh.). The second mythological source is the eastern ancient monument “Avesta”, the base of Azerbaijan folk literature. It is difficult to say which one from these two sources is dominant in Azerbaijani folk literature.
It might be concluded that, philosophical, fictional, and religious motives described in both the ancient epics of Turkish speaking people and Avesta might come across in lyrical and epic poetry of Azerbaijan folk literature.
In Azerbaijani myths, it is possible to discover people's understanding of the world, the first human being, his cosmogonic views and totems.
The formation of history in a story genre from written historical records (III/II millenia BC – IV centuries BC)

The first states were established in Azerbaijan in the III-II millennia BC continued until the collapse of Manna.

Every state pays special attention to the recording and evaluation of historical information. There are no local written artifacts about the first states of Azerbaijan. This is not to say that such artifacts do not exist at all.
It is assumed that the historical records about Manna was compiled within the state (early ninth-sixth centuries BC). The certain conditions observed in other states triggering the emergence of such written records were also present in Manna: first, it had an alphabet; second, Manna was powerful enough in some periods of its existence. Most probably, those artifacts were destroyed during the conquests of Assyria and Urartu:

1. From the annals of the Assyrian king Salmanasar III (858-824 BC) on the "Black Memorial Stone":

"… I destroyed, demolished, and burned his (Udakin from Manna -K.Sh.) City (829 BC - K.Sh.)."

2. From (721–705 BC) “Solemn script” of Sargon II

"Upon my arrival to the city, Ullusun from Manna (which took place in 716 BC - K.Sh.) left his hometown. I conquered and committed to the flames the city of Izurtu, its great fortresses, Izimiya and Armedi.

3. From the chronicle of the reigns of I Argishti (Urartu) (786-760 BC):

"Argishti says: Manna attacked (the invasion of Urartu by the rulers of Manna in 776/775 BC - K.Sh.) I repulsed, I conquered the fortress… I destroyed the land, I conquered the fortress" and so on.
It is assumed that, manuscripts in Manna used the same alphabet and style of writing as in Assyria and Urartu (the passages given above evidence this fact)
It can be said that with the establishment of the first states resulted in the spread of historical legends also. There is every reason to think that they are the predecessors of the legends of Astyages and Tomiris.
Manna's downfall is characterized by the fact that its lands became parts of the Medes , Ahamani, and Macedonian Empire of Alexander. The knowledge about the history was very vital in these states, especially Ahamani’’ and the Macedonian Empire of Alexander the Great. However, since the statehood was destroyed in the lands occupied by these states, there was a negative approach against the history and any moral achievement was accompanied with hostility.
Thus, the historical events could only be interpreted only verbally. Many historical myths and legends about Astyages and Tomiris, Dara and Alexander the Great were made up during this period.
According to the folklorist V. Valiyev, "the first attitude of the ancient Azerbaijanis to the historical events was reflected in the legends about Medes ." However, based on the earliest periods of Azerbaijan's history, this view is not subject to agreement. This would greatly limit the chronology of Azerbaijan's history. These historical legends fall into the realm of ancient historiography and allows us to get an idea of ​​the status of Azerbaijan history at that time. If the legends of Astyages and Tomiris did not meet certain requirements, Herodotus would not have included them in his “History”.

There is no doubt that the first legends and tales about Dara and Alexander the Great are based on real historical events and have been updated in new content and meanings over time.

The Avesta, the sacred book of the ancient Azerbaijanians, was first written during the Ahamanis rule (later the Sassanids). In general, there is a conflict of opinions about the authorship of the Avesta. Nevertheless, it is acknowledged that Zoroaster (believed to have lived in the 6th century BC) was the author of “Gathas”. According to H. Yusifov, “in its entirety "Gathas, which are the base of the Avesta, are the most ancient poetic achievement of the peoples of Azerbaijan and Middle East."

From this point of view, it also covers the historical knowledge. The Avesta divides human history into three eras. The first is the past red era of mankind. There was no evil, no death, no sickness, no darkness. The second period is the period of Zoroastrianism. Here, evil leads to good. Avesta describes the path of human development in a primitive, simplistic way, which begins after the triumphant victory of the third age over evil. In a sense, this division still retains its power. "