Historian Eric J. Hobsbawm, in his book, Bandits, exemplifies bandits in different geographies of the world, while at the same time classifying these stereotypes. The present study comparatively analyzes the epics of Köroğlu and Robin Hood and theoretically bases itself on Hobsbawm's classification of “social banditry.” Hobsbawm defines social bandits as "outlaws who are treated as criminals by the lord and the state, but who remain within peasant societies and whose peoples see them as heroes, as defenders of justice, as warriors who avenge in the name of justice, and perhaps even as leaders of liberation; in any case, they are treated as people to be admired, helped and supported" and defines social bandits (Noble Robber) in this context. Although Hobsbawm based his theory on Robin Hood, it is necessary to consider Köroğlu, who emerged in Anatolia and Turkestan. Especially when the narratives of Köroğlu in Anatolia is elaborated, Köroğlu is more prone to Hobsbawm's theory than the Turkestan variants. From all these perspectives, one might see that Robin Hood and Köroğlu have most of the characteristics of the concept of social bandit. Hobsbawm, who defines the noble robber and examines the relationship of the bandit type with the peasants in detail, explores the role of this noble person with nine items. In the light of these, this study compares the changes and references of the two epics over the centuries and shows the direction in which the hero/antihero creation in the aforementioned works has been shaped in each century. This is the comparison question that constitutes the argument or the essence of the study. The variants of the epic and legend to be analyzed in the study are discussed and in this context, the reasons for the changes in both the Köroğlu epic and the Robin Hood legend are tried to be emphasized. Hobsbawm defines Robin Hood as "the rebel robber Robin Hood, the most famous and universally popular type of highwayman, the most common hero of ballads and songs in theory if not in practice". A similar situation applies to the Köroğlu epic. If we consider the spread of the epic from Turkestan to Anatolia, we can see variants of Köroğlu who acts with a sense of justice and does not lose his humanitarian feelings, tries to act justly by addressing social issues in his environment, and wants to put an end to the injustice of bad rulers.