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Item Հայրենիքի վերստեղծումը Սփիւռքում, Լոս-Անճելըսի հայ համայնքի օրինակը(2022) Սօնա ՆերսիսեանIn the panoramic picture of efforts to reconstruct the homeland in the Armenian community of Los Angeles, the Soviet Armenians who left during the Soviet period stand out. The country which they perceived as homeland does not exist anymore; thus they try to reconstruct their past, rebuild social spaces, recreate their homeland environment in a new socio-cultural setting. In this context, the transformation of both ideas and perceptions of homeland is obvious. The paper discusses how and why homeland is recreated/reconstructed in a foreign environment. It argues that the need to create one's own environment in a new socio-cultural setting as well as to look for a source of cultural nourishment led to the activation and materialization of the past. Through a field survey, the paper brings out the most important factors and main actors for the re-creation of the homeland in the Diaspora. The paper notes that discerning these factors would enable a better understanding of the main features of a homeland environment, which could be used as tools for reconstructing homelands in the Diaspora. The data used in the survey are the results of ethno-sociological field work conducted among the Los Angeles Armenian community. The survey included observations, questionnaires and in-depth interviews with representatives of the community.Item Self- And Group - Affirmation as Means for Reducing Defensiveness Amng the Armenian Community and Facilitating Contact with out-group members(2022) Sevana TopalianՀետազօտութեան նիւթ դարձնելով լիբանահայ վարժարաններու աշակերտներ՝ յօդուածը կ'ուսումնասիրէ անոնց՝ ոչ-հայերու հետ հաղորդակցութիւնը, երբ անոնք ա) հաւաքական եւ անհատական ինքնութենական հաստատում կատարած են կամ չեն կատարած եւ՝ բ) ինքնութենական սպառնալիքի ենթակայ են կամ չեն: Ուսումնասիրութիւնը քննութեան կ'առնէ նաեւ ոչ-հայ մօր/հօր զաւակ, իգական կամ արական, ընկերային-միութենական-սկաուտական շարժումներու անդամ ըլլալու/չըլլալու գործօններու տարբերակուած ազդեցութիւնը՝ կատարուած փորձագիտական հետազօտութեան մէջ:Item Դերանուն թուի քերականական կարգի տիպաբանութիւնը հին հայերէնում(2022) Լալիկ ԽաչատրեանThe study of the grammatical category of a number of pronouns in Old Armenian shows that in the plane of expression of grammatical meanings of pronouns there is agglutination, as well as suppletivisim/suppletion (diverse roots, diverse stems) and the mixed type. The pluralia tantum of personal and demonstrative pronouns is expressed by a mixed type: suppletivism with agglutination; ես - մեք, նա - նոքա, սա - սոքա - սոցա - զսոսա. The pluralia tantum of possessive, indefinitive, interrogative and relative pronouns is formed by the plural-particle -kh; իմ - ք, ձեր - ք, ոման- ք, ո՞յ - ք, որ - ք, in which the oblique cases and accusative have available alternations kh-tc, kh-s; իմո - ց, զիմ - ս, ձերո - ց, զձեր - ս, ոման - ց, զոման - ս, ո՞յ - ց, զո՞յ - ս, որո - ց, զոր - ս. The pluralia tantum of reciprocal pronouns is a less provocative form, and the grammatical meanings of the case and number are expressed by the kh-tc alternation; միմեան - ց, իրերա - ց, in the plural-accusative in the kh-s sequence; զմիմեան - ս, զիրեար - ս. In the plane of expression of those words, the plural particle -kh appears in the instrumental case; միմեամբ - ք, իրերաւ - ք. Definite pronouns are plural-structured and do not have singularia tantum. The plural articles are inseparable from the word structure; բոլորեքին // բոլորեքեան, ամենեքին // ամենեքեան. The study of the structure of a number of pronouns somewhat modifies the theory of inclination of the typology of Old Armenian, showing that agglutination may play a dominant role in the expression of grammatical meanings. On the other hand, in some cases inclination is accompanied by elements of agglutination and suppletivism (diverse roots and diverse stems).Item Դերբայ. բա՞ռ, թէ՞ բառաձեւ(2022) Աշոտ ՄկրեանThis paper examines the definition and differentiation of word and word-form in connection with a participle. The author notes that there have been diverse responses but no comprehensive answer has been given to this challenging question. Interestingly, one needs to note that the same is true for general linguistics too!! Based on the points of view Manouk Abeghian, Rafayel Ishkhanian, and, particulary, Gevork Jahoukian, the author concludes that the so-called "main participles" in the verbal system should be analyzed in association with grammatical transformation. Furthermore, the author notes that the particles that form the participles, adn are affixes (derivational morphemes) rather than endings (inflectional affixes), according to which verbal nouns, verbal adjectives, and temporal adverbs consisting of verb stems are formed. Furthermore, the author confirms that the "dependent participles" are not words or word-forms, but simply are separate or analytical verb stems.Item Օտար յատուկ անունների տառադարձութեան սկզբունքները ՄԱՍՆ Է.- Ռուսերէն (համեմատութեամբ սլաւոնական այլ լեզուների)(2022) Արմէն ՄիքայէլեանThis article is one of the series that deals with the transliteration (transcription) of foreign names into Armenian (the way to transcribe foreign names in Armenian characters). 1) The Principles of Transliterating Foreign Proper Names into Armenian, Part I - Middle Eastern Languages [in Armenian], Haigazian Armenological Review, 40:2020, Haigazian Armenological Press, Beirut, pp. 341-64. 2) The Principles of Transliterating Foreign Proper Names into Armenian, Part II - Classical Languages (Ancient Greek and Latin) [in Armenian], Bazmavep, CLXXVIII:2020, pp. 304-36. 3) The Principles of Transliterating Foreign Proper Names into Armenian, Part III - French language [in Armenian], Haigazian Armenological Review, 41:2021, Haigazian University Press, Beirut, pp. 443-66. 4) The Principles of Transliterating (Transcribing) Foreign Proper Names into Armenian, Part IV - English Language [in Armenian], Handes Amsorya, CXXXV:2021, Vienna, pp. 197-246. 5) The Principles of Transliterating (Transcribing) Foreign Proper Names into Armenian, Part V - German Language [in Armenian], Handes Amsorya, in press. 6) The Principles of Transliterating (Transcribing) Foreign Proper Names into Armenian, Part VI - Italian and Spanish Languages [in Armenian], Bazmavep, in press. The present part of the series is devoted to the transliteration (transcription) of names of Russian and sometimes of Slavic origin. The principle of transliteration is based (as in the whole series) on classical Armenian spelling, definitely ruling out the "Soviet" transliteration on one side and the "Cilician" one on the other. After a reminder of the phonological and ortographic principles of Armenian transliteration mentioned in the first articles of the series, the author scrutinizes the most problematic Russian (and some other Slavic) sounds and phonemes and confirms or proposes (based on numerous examples) a coherent and principled transliteration for each of them. The Russian transliteration serves also as a medium to transcribe many vernacular languages of the Russian Federation to which the Armenian language cannot immediately have access.Item Գրական եւ տեսաբանական հայեացքների մեկնութեան փորձ (Թումանեանի նամակների հետքերով)(2022) Քնարիկ ԱբրահամեանHovhannes Toumanian's letters cover diverse aspects of literary arts and criticism, form vs. content, characters, linguistic tricks, his views on different authors, his approaches and understanding of different genres of literature, the messages he conveys, etc. This paper, however, highlights the literary and theoretical perceptions of Toumanian as they are elaborated in his letters and puts them in a framework. In certain cases, the views are underpinned by extracts from articles Toumanian wrote and published in a number of newspapers of the time. Interestingly, Toumanian expressed some of his views on literature while commenting on his works as well as the works of a number of Armenian authors. In several cases while remarking on the influences a particular Armenain author had from Shakespeare, Goethe, Pushkin, Lermontov, etc., Toumanian also mentions the way he was influenced by them.Item Լիբանանի ու Սուրիայի ազատագրումը թուրքերից 1918ին եւ հայկական լեգէոնը(2022) Սամուէլ ՊօղոսեանAgainst the backdrop of the liberation of Syria and Lebanon from the Ottoman Turks by the Allied forces in September-October 1918, the paper focuses on the role the Eastern (Armenian) Legion played and the military operations it undertook from Port Said in Egypt to Cilicia. Archival materials, published analyses of military historians, and memoirs of legionaries, the advance of British troops and the Armenian Legion in Lebanon and Syria is narrated in detail. The paper confirms that the Armenian legion was the first to set foot in Beirut, under the flag of the Allied Forces. The paper confirms that the Armenian legion was the first to set foot in Beirut, under the flag of the Allied Forces. The paper argues that the French forces, with their depleted numbers, capitalized on the success of the Armenian battalions, to assert their presence in the Middle East. The Armenian refugees who survived the Genocide welcomed the advance of the Armenian Legion. Young Armenian refugees expressed willingness to volunteer for the Armenian Legion as the latter was to become the core of the liberated Armenian homeland. However, the French were quick to forget the promises they had given to the Armenians. Indeed, French politics shifted to pro-Turkish, and the French did not encourage the enlargement of the Armenian legion. On the contrary, they reduced its size and eventually disbanded it, thus killing the Armenian dream of a Cilician homeland.Item Հայ աւետարանական համայնքների գործունէութիւնը խորհրդային Հայաստանում 1920ականներին(2022) Արտաշէս ՂազարեանAs of the late 19th-early 20th century. During the first Republic of Armenia (1918-20) and after its Sovietization, several experienced Armenian Evangelical pastors, preachers and activists were actively involved in community life. In 1914 they founded the Armenian Evangelical Ararad Union or community, which basically combined the Armenian Evangelical communities of Yerevan, Vagharshabad, Alexandropole (Leninagan), Nor Bayazed and their surrounding villages and those of Gars (until 1920). The Union was officially recognized by the Soviet Armenian government on December 23, 1923, the day when its "religious constitution" was registered. Secret documents in the archives of the Soviet Special Services reveal that Evangelism had started to spread in Soviet Armenia between 1923 and 1927. As of 1924 the Union tried to unite with the Russian Baptist Christians and form a single body which would enhance the promotion of Evangelism in Armenia. But no sooner was the Union registered than the Soviet Armenian authorities paid special attention to their activities and their leadership, tried to isolate and deport the active and outstanding leaders from Soviet Armenia and the Soviet Union, to dismantle the community and to bring an end to their activities. This policy was implemented notwithstanding the fact that the community functioned within the Soviet legal perimeters and according to the officially registered parameters of the "religious constitution". The unification attempts failed, while the increasing oppression gradually paralyzed the Union. Leading Armenian Evangelical activists were deported from the USSR, others were unjustifiably imprisoned and exiled based on false accusations, and others were executed. As of 1927 the Soviet Armenian authorities refused to grant the official permission which was renewed annually, all the religious organizations were deprived of their rights, the places of prayer and churches were closed, the belongings of those exiled were confiscated, Evangelical preaching and spiritual gatherings were forbidden, and the activities of the Union and the Armenian Evangelical community were stopped.Item Աւետիք Իսահակեանին ուղղուած երկու նամակներու հետքերով(2022) Վարդան ՄատթէոսեանThe author published two annotated letters addressed by Argentinean Armenian journalist and historian Ashot Artzruni (1902-1979) to Soviet Armenian poet Avetik Isahakian (1875-1957) in 1956. The first letter contains Artzruni's passing reference to an incident related to Isahakian a quarter of a century before, which was part of the final chapter of the protracted relation of Isahakian and the Armenian Revolutionary Federation, which the article reconstructs in detail. Isahakian, a longtime member of the Armenian Revolutionary Federation, returned for the first time to Soviet Armenia in 1926. In 1930, after returning to Paris, where his family lived, he adopted a friendly stance towards the Soviet Armenian regime and started collaboration with pro-Soviet Armenian initiatives. This created friction with his fellow party members, which was exacerbated in June 1931, when Artzruni, a junior member of the party who had emigrated from Soviet Armenia in 1929, wrote a piece in the French Armenian daily Haratch, castigating Isahakian for his pro-Soviet stance. The article generated a brief, yet violent exchange in the French Armenian press.Item The Armenian Protestant Church in Musa Dagh, 1919-1939(2022) Vahram L. ShemmassianՄուսա Տաղի Հայ Աւետարանական Եկեղեցին հիմնուած էր ԺԹ. երկրորդ դարակէսին: Պիթիասի հօտը զօրաւորագոյնն էր. անոր կը յաջորդէր Եողուն Օլուքի հօտը: Միւս գիւղերուն աւետարանականները արբանեակ-ենթախումբեր կը նկատուէին՝ իրենց թիւին փոքրութեան պատճառով: Համաշխարհային Ա. պատերազմը պարտադրեց հայ աւետարանական հօտին, Մուսա Տաղի ամբողջ բնակչութեան հետ, դիմադրութեան կամ տեղահանութեան միջեւ ընտրութիւն կատարել: Անոնք որոնք տեղահանութիւնը ընտրեցին, շուրջ կէսով բնաջնջուեցան, իսկ դիմադրողները փրկուեցան Միջերկրականի ֆրանսական նաւատորմին կողմէ եւ ապաստան գտան Փոր Սայիտի գաղթակայանը, Եգիպտոս: Վերապրողները 1919ին վերադարձան ծննդավայր եւ լծուեցան վերականգնումի աշխատանքներին: Յօդուածը նուիրուած է 1919-39 շրջանի Հայ Աւետարանական Եկեղեցիին: Եկեղեցին դիմագրաւեց բազում դժուարութիւններ. ինչպէս՝ թիւի նուազում, աղքատութիւն եւ նիւթական պարտաւորութեանց թերացում, հոգեւոր կեանքի նահանջ, հովիւներու պարբերական բացակայութիւն եւն.: Միւս կողմէն, սակայն, եղան վերականգնումի յատկանշական իրագործումներ՝ կիրակնօրեայ դպրոցներու վերաբացում, Ջանիցի եւ կանանց Աստուածաշունչի խումբերու վերականգնում, յայտնուեցան նաեւ աշխուժ հոգեւոր հովիւներ: Հալէպի Հայ Աւետ. Եկեղեցն եւ ՄԱՀԱԵՄը (հիմն. 1924ին) յատուկ ուշադրութիւն դարձուց Մուսա Տարին, ուր առաքեց այցելու խումբեր, մինչ Պիթիասի եւ Եողուն Օլուքի եկեղեցիները մասնակցեցան ՄԱՀԱԵՄի տարեկան ժողովներուն եւ նիւթապէս իրենց համեստ նպաստը բերին Սուրիա-Լիբանանի աւետարանական գործին: Ալեքսանտրէթի սանճաքին կցումով 1939ին, Մուսա Տաղի հայութիւնը վերաբնակեցաւ Սուրիա եւ Լիբանան: Մուսատաղցիք բնակեցան Լիբանանի Պեքայի հովիտին մէջ Անճար, ուր վերստեղծեցին իրենց հաւաքական կեանքը, իսկ Եկեղեցին շարունակեց իր հոգեւոր եւ կրթական առաքելութիւնը: Ուսումնասիրութիւնը հիմնուած է արխիւային, նամակագրական, հարցազրոյցներու, մամուլի եւ այլ աղբիւրներու վրայ, որոնք առաջին անգամ կ'օգտագործուին:Item Հայկական հակաօդային պաշտպանութեան (ՀՕՊ) զօրքերի կազմաւորումը Արցախեան Ա. պատերազմի տարիներին(2022) Հայկ ՆազարեանThe first air defense system to secure the skies of Armenia was established in the middle of the 1930s. At the end of the 1980s the Air Defense of the Soviet Armenian Republic was maintained by the 274th Air Defense Missile Brigade of the Soviet Union. After the proclamation of the Republic of Armenia in 1991, the Ministry of Defense was formed by the decision of the Government on January 28, 1992. On September 14 that same year, the Department of Air Defense Forces was formed by the order of the defense minister of the Republic. The newly formed department acquired the armaments and military equipment of the former Soviet Air Defense Units stationed in Armenia. During the same period air defense forces were established in the Defense Army of the Nagorno-Karabagh Republic (Republic of Artsakh, NKR). The defense forces of both the RA and NKR actively participated in the Frist Artsakh War, short down more than 30 military aircraft and helicopters of the Azerbaijani air force and made a critical contribution in the victory against the Azeri forces. The paper is the first of a series of articles that will narrate the history of the establishment of the air defense forces in both republics, will examine their development and upgrading, will assess their equipment and capabilities and calculate the role they have played in the successive battles and skirmishes both parties have fought in the past 30 years.Item Letters to Dignitaries and Publications on the Armenian Genocide Issue and Their Responses (Part II)(2022) Zaven MesserlianՀեղինակը Պէյրութի Ամերիկեան Համալսարանէն Մագիստրոս Արուեստից վկայականը ստանալէն ետք, գիրքերու, պարբերականներու եւ օտար մամուլին մէջ Հայոց Ցեղասպանութեան եւ հայկական հարցերու մասին ակամայ թէ դիտումնաւոր թերի թէ սխալ տեղեկութիւններու հակազդող նամակներու շարք մը յղած է անոնց։ Ան նաեւ նախաձեռնած է նամակներ գրելու պետակա՛ն անձնաւորութեանց ու մարմիններու, որոնցմէ ոմանք պատասխանած են, ուրիշներ՝ ոչ։ Ասյտեղ կը հրատարակուի այդ նամակներէն եւ անոնց պատասխաններէն փունջ մը, որոնց կցուած են անհրաժեշտ բացատրութիւններ։ Հայկազեան Հայագիտական Հանդէսը նախապէս (ԺԱ, ԻԲ, եւ ԻԶ հատորներ) հրատարակած է նման հրապարակումներ նոյն հեղինակէն։ Ասոնք կու գան ամբողջացնելու այդ նամականին։ ՀՀՀ 42/1ով տրուած էր այս յօդուածին առաջին մասը՝ 22 փաստաթուղթերով: Այս մասով կը տրուի 31 փաստաթուղթ:Item Անտիպ տեղեկագիր մը Տարսոնի մասին (1898)(2022) Միհրան ՄինասեանThis unpublished report on Darson, written by the photographer H.O. Mandzigian in 1898, partly compensates for the absence of a memorial book on Darson/Tarsus. It describes the Armenian and other inhabitants of the city, its schools, religious buildings, factories, ruins, social life, etc.Item Նորայայտ նամակ Փարամազին՝ Սապահ-Գիւլեանէն(2022) Եղիկ ՃէրէճեանBasing his revelation on a newly found letter written on March 3, 1914 by Sabah Kulian, a central figure of the Social Democrat Henchag Party, to an equally renowned figure of the party, Paramaz, the author discloses the details and the stages that led to the decision to assassinate the Triumvirate of the Committee of Union and Progress, namely Enver, Talaat and Djemal. The author notes that after a number of coups and counter-coups by the CUP and its opposing party, Ittilaf, the SDHP leadership came to the conclusion that the CUP was looking for the appropriate moment to annihilate the minorities in Turkey and materialize their dreams of Turkifying the state. The documentary letter sheds light on the preparatory steps taken both in Cairo and Paris that brought the SDHP and the opposition Itilaf party into close collaboration in planning the assassination. Having said that, unfortunately, details of the later steps taken are not clear as some of the final pages of the letter are missing.Item Պատառիկներ Վահան Թէքէեանի սաղիմական առաքելութենէն(2022) Վաչէ ՂազարեանOwing to administrative and financial mismanagement, which lingered for more than a decade in the Armenian Brotherhood of St. James in Jerusalem-under Ottoman rule at the time the Armenian National Assembly of Constantinople was compelled to discuss, vote, and adopt new by-laws for the Brotherhood in late 1913. Consequently, in 1914, the Assembly elected Tekeyan as its representative to the Brotherhood, while Malachia Ormanian, the former Patriarch of the Armenians in Turkey, was entrusted with the role of plenipotentiary delegate of the Central National Administration, to travel together to Jerusalem and contribute to the remediation of the situation. When the stance and actions of Ormanian-who had masterfully concealed his opposition to the new by-laws-convinced Tekeyan a true and honest supporter of their implementation that his efforts would remain futile without an intervention, Tekeyan delivered reports to the Assembly outlining the obstacles placed before him and left for Egypt to await further instructions from the Assembly. Meanwhile, Ormanian remained in Jerusalem. Ensuing international developments and the eruption of WWI confined Tekeyan to Egypt, and the mission was tabled. The recently discovered documents presented in this article shed new light on the historic mission and the intentions and actions of Ormanian and Tekeyan. The documents help establish the truth regarding claims that have been in circulation since 1929, when the Brotherhood published Ormanian's account of the mission post mortem, triggering an elaborate response by Tekeyan about the events in 1914, in which he relied on his memory, since these documents were out of his reach at the time.Item Iran's Assertive Foreign Policy in the South Caucasus(2022) Yeghia TashjianՈւսումնասիրութիւնը կը քննարկէ Հարաւային Կովկասի մէջ Իրանի արտաքին քաղաքականութեան արձանագրած որոշակի շրջադարձը: Ըստ հեղինակին, Թուրքիոյ աջակցութեամբ Արցախի դէմ սանձնազերծուած Ազրպէյճանի 44օրեայ պատերազմին հետեւանքով վերահաստատուեցան Թուրքիոյ ախորժակները դէպի Կեդրոնական Ասիա: Եւ քանի որ նման ծրագիր մը Իրանը կը դնէ թրքական աւազանի մէջ, Իրան շրջադարձ մը կատարեց իր հիւսիսին հանդէպ վարած արտաքին քաղաքականութեան մէջ: Քննարկումին աւարտին, հեղինակը շարք մը յառաջադրանք-առաջարկներ կը ներկայացնէ որոնք կրնան յաւելեալ գործակցութեան միջոցներ հանդիսանալ՝ Հայաստանի եւ Իրանի պետութիւններուն համար, կ'ամրապնդեն անոնց փոխյարաբերութիւնը. կը սատարեն շրջանի խաղաղութեան եւ կը խոչընդոտեն օտար միջամտութիւնները այնտեղ:Item Հայկական քաղաքակրթութիւնը մերձարեւելեան արդի քաղաքական զարգացման ենթախորքում(2022) Մարիամ Մարգարեան; Գարիկ ՊօղոսեանIn the context of the clash and dialogue of Eastern and Western civilisations, the paper argues the importance of the reemergence of the Armenian civilization in the Middle East, which should be based on an Armenian educational platform. In this regard, the paper theorizes a number of relevant issues and assesses them from past, present and future perspectives. The authors highlight the importance of the paradigmatic analysis of the implications of current uncertainties. They note that in order to manage these implications it is necessary to include a broad set of cultural and anthropological issues, which should be analysed through current political processes.Item Գալուստ Կոստանդեանի դրապաշտ աշխարհայեացքը եւ դերը օսմանեան փիլիսոփայութեան պատմութեան մէջ(2022) Ճան ԷրզրումլուօղլուPositivist thought found some echoes within the Armenian circles of Constantinople and Smyrna as of the second half of 19th century. Positivism promoted positivism against metaphysics and religion. Old norms were to be replaced by new perceptions. Gosdantian Armenian book, About Method, is nothing but a promotion of positivist thought. It was an attack against religion and metaphysics. Gosdantian believed that progress is possible only by of defending the scientific mind in an unyielding manner. The book caused a wave of protests within the conservative circles and Gosdantian was strongly criticized. On the other hand the French positivist philosopher Litre, solidarized with him in his magazine. As an ottoman citizen the legacy of Gosdantian constitute a part of the history of Ottoman philosophy. Indeed, alongside Demirdjibashian, GFosdnatian was onew of the very first positivist thinkers of the Ottoman Empire.Item Պատմագրական-բանահիւսական պատումները Յովհան Օձնեցի Կաթողիկոսի մասին (աղբիւրագիտական ուսումնասիրութիւն)(2022) Տորք ԴալալեանIn the Middle Ages, starting from the 10th c., several Armenian historiographers, such as Hovhannes Draskhanakerttsi, Kirakos Gandzaketsi, and Vardan Areveltsi, communicated valuable information concerning Armenian Catholicos Hovhan Odznetsi (717-728 AD). The central episode of the Catholicos's activity was his meeting with the Arab Caliph in the capital of the Caliphate. This episode was described in an epic manner. In our days, the epic image of Hovhan Odznetsi has been studied by Yervand Lalayan, Tamar Gevorgyan, Astghik Israyelyan, Lilit Simonyan and others. The epic image of an historical person is usually formed according to mythological rules; however, the real life of this person naturally lies at the base of epic narratives. Our paper examines the epic narratives about Hovhan Odznetsi which describe his political- administrative activity, with the exception of the topographical-religious legends preserved in his native village of Odzoun and in its surroundings.Item Ժողովրդական ասոյթաբանութեան դրսեւորումները Յովհաննէս Թումանեանի գրական ժառանգութեան մէջ(2022) Լուսինէ ՂռէջեանThe article covers various manifestations of the most vital and popular literary structures (prayer, curse, oath, blessings-wishes) in Tumanyan's works, using various thematic, structural and pictorial means. An attempt is made to reveal the originality of Tumanyan's folklore, as well as various manifestations of folk language thinking. The issues raised in the article and the detailed analysis provide an opportunity to assess the position and role of Tumanyan's works in the process of literature development with new principles and methods, as well as the close connection with folklore. The excessive use of popular folk expressions, the variety of their application have made Tumanyan's literary heritage deeper and more multi-layered, giving incredibly special freshness and uniqueness to his linguistic thinking. In addition, the excessive use of them served as a poetic means of artistic expression to respond to the national and universal problems of his time.