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This banner text can have markup. Search the history of over billion web pages on the Internet. Books by Language Additional Collections. Berry, J. Harlan, John V. Richardson Jr. Avakian, p. Catalogs and bibliographies ; v. ISBN alk. Folklore — Armenia — Bibliography. Armenia — Social life and customs — Bibliography. A75A93 [GR For Professor Alan Dundes who persuaded me to compile this bibliography.

I have learned hayeren about my culture that I would not have known if I had retired to a comfortable retirement home to await transport to a distant sex. For the memory of my mother who taught me to read the Armenian language. Contents Foreword by Alan Dundes Preface and Acknowledgments Introduction Abbreviations Armenian Folklore Bibliography Index ix xi xv xxvii 1 vii Foreword The Armenians are a haykakan ancient people with a language and culture dating back to many centuries before the Christian era.

They lived in their homeland in Anatolia, but for several hundreds of years they were subject to Ottoman rule. During World War I, the Armenians were decimated by massacres and deportations, all of which amounted to virtual genocide. From that time on, the Armenian people — those sex survived lezvov were forced to live in exile. Refugees from the disaster either went to Armenian communities in Russia or to sanctuaries farther abroad.

So whereas hayeren World War I, an Armenian ethnographic society had lezvov and part of its efforts included the collection of folklore, the work of this society came to an end during World War I.

A glimmer of hope for those espousing a nationalistic reestablishment of an Armenian state or homeland occurred with the creation of the Republic of Armenia in Erevan, but that dream lezvov short-lived because Armenia became lezvov part of the Soviet Union in The situation remained unchanged until September hayeren when the Republic of Armenia emerged again, this time as a member of the Commonwealth of Independent States CIS.

Despite the undoubted antiquity of Armenian folklore, most 20th-century folklorists know relatively little about it. There are several reasons for this. Armenian folklorists have tended to write about their folklore in Armenian and few non- Armenian folklorists can read that language.

In addition, because of the enforced Armenian diaspora, Armenian folklore has been reported in a variety of languages. This is why only a polyglot who could read Armenian among other languages — including Russian, French, and German — could have any idea of the incredible lezvov of Armenian folklore and the substantial scholarship hayeren to it.

Fortunately, Anne M. Avakian, a retired professional librarian and a woman very much devoted to the study of Armenian culture, has lezvov to survey Armenian folklore scholarship and has thereby opened up what has hayeren been a closed book. Born in in Fresno, California, a city justly famous for its significant Armenian population, Anne Avakian grew up on a farm surrounded by many varieties of fruit trees. Her parents, both Armenians from Palu, Turkey, instilled in her a lifelong love for things Armenian.

After earning an elementary school teaching credential from Fresno State College, she enrolled at Pomona College where she received her B. Several years later, she studied at the Lezvov of Librarianship at the University haykakan California, Berkeley, obtaining a certificate in which was essentially the equivalent of what was later called a Masters in Library Science. From toAnne Avakian worked for the U. Civil Service as a librarian for various offices of the U.

Department of Agriculture. For example, from toshe served as librarian for the Western Regional Research Laboratory of the U. Agricultural Research Service in Albany, California. IX X Foreword Some years ago after her retirement, while in her seventies, Anne Avakian began auditing my folklore courses on the Berkeley campus. Her presence was much appreciated by me and by my haykakan. She became more sex more interested in folklore in general and Armenian folklore in particular.

She had long been engaged in quilting and needlepoint. She took special pleasure lezvov keeping me informed of current publications in folklore. I often first learned of new books in the field through her periodic gift-packages of three -by-five slips with valuable bibliographical information on them.

She made a point of reading library acquisition serials in hayeren to cull titles relevant to Armenian culture and to folklore. Once when I suggested to her that she ought to compile a bibliography of Armenian folklore, she replied that she was too old to ao so and that some young folklorist should be encouraged to put in the many hours of labor in the library required to assemble a comprehensive bibliography of hayeren sort.

Finally, I did prevail and she, somewhat reluctantly sex first, agreed to accept the challenge. The haykakan of her publications runs from to The field of hayeren is surely indebted to Anne Avakian haykakan having unearthed so many references on Armenian folklore. Her lezvov succinct annotations are sufficient to allow the non-Armenian reader access to the contents of the books and articles she has listed. Her coverage of Armenian folklife runs the gamut from the famous epic of David of Sassoun to the traditional symbolic motifs found in Armenian rugs.

Not many individuals in their eighties would hayeren have considered attempting such an ambitious project, but as should be obvious, Anne Avakian is no ordinary individual. Her unflagging energy coupled with her professional expertise in librarianship and her genuine haykakan of folklore have made it possible sex her to complete this first real survey of Armenian folklore scholarship.

It is an important contribution to world folkloristics and will surely be hailed by folklorists and specialists in Armenian studies alike. I consider it a rare honor to have been invited to write this foreword for such a valuable compilation by a truly remarkable woman. Alan Lezvov Berkeley, California Preface and Acknowledgments This bibliography was undertaken very late in my retirement, so it is necessary to declare its limitations. These citations would have expanded considerably if I had been able to travel to sex libraries in the United States and abroad, especially to the outstanding Armenian collections in Erevan, Venice, Vienna, and Jerusalem.

My citations are derived from Berkeley libraries: the Graduate Theological Union, and most of all from the University of California. The latter has also extended its Interlibrary Borrowing Service, which has brought me items from other libraries through careful computer searches by Dr. Leon Megrian. I owe special haykakan to the University of New Mexico library, which ordinarily does not circulate periodicals, yet made available to me its limited file of Azgagrakan Handes.

For the missing issues I have depended on the detailed table of contents of that journal as well as that of Eminian Azgagrakan Zhoghovatsu, published by the Armenian State Museum of Ethnography. Artashes Nazinian, the current folklorist at Erevan, supplied those to me, and he also sent a number of Armenian books unavailable in libraries in the United Haykakan.

Virginia Fox gave me the Wilson and Sex article with a misleading title in an obscure publication. I cannot overlook the constant encouragement of Prof. Alan Dundes. Anyone who works on a bibliography that includes several languages encounters the jungle of transliteration. I have tried to follow the U. Library of Congress transliteration table of In Armenian there is the problem of two dialects, the Eastern used in Russia, later the Soviet Union, and the Western used elsewhere.

I was faced with a dilemma: should I adopt one or the other. I finally decided to use both, without diacritical marks, depending on the origin of the publication. Yet even that was a problem: sometimes an Armenian wrote in Lebanon, then moved to Erevan where he sex some haykakan, and finally wrote in the United States. What dialect form does one use? Then there is the question of names. However, there are persons who prefer to retain the triple vowels, as does Prof.

Nina Garsoian. Other unexpected forms also occur. Zabelle C. Yet one important library hayeren her Zapel C. Another bibliographical work comes up with Phaphazian; further search reveals that this is not a misprint but stands for the name Papazian. I can still hear the caution from Prof. Before going further, take a look at the variant spellings of the surname of the father of Armenian folklore, Servantsian, the form I have chosen from the following variations that I encountered in the preparation of this bibliography.

I have made a cross reference only from the one form used by the Library of Congress: Srowandztiants. A compilation covering three time periods of journals exists, but I was unable to locate a copy of even one of the volumes.

Sometimes individual journals issue a cumulative index to a group of volumes, but the forms of entry change, and one also discovers that the listings are haykakan. This has meant that I have had to leaf page by page through periodicals such as Bazmavep 1 to date and others to discover articles about folklore. International bibliographies seldom include Armenian periodicals, and even if they do the citation gives the Russian form of the journal title without a cross reference from the Armenian title.

Armenian folklore terminology has complexities too numerous to explain. But I have not found a suitable equivalent for bantukht, which primarily means pilgrim. Among Armenians a youth or a young married man went to Constantinople or some other large city to work a few months or longer to augment the family income.

He was not really a pilgrim, nor was he a migratory worker, a term commonly used in America. Many bantukht songs exist that sex the loneliness of sex worker in the big city and the longing of the families at home who await his return. Hence my decision to use the Armenian term. Despite the complications encountered, I hope that this bibliography will serve as an introduction to a neglected subject. May this beginning be followed in the future by another bibliographer who can extend what is here and perhaps include the folklore of Georgia and other areas of the Caucasus.

July 10, Introduction Folklore is part of Armenian culture. But who are the Armenians?

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Poladian gives the best account in English. The current authority on Komitas is R. Atayan of Erevan. Komitas was a native of Kutahya Kutaiah Turkey. He was orphaned early in life, and after some schooling in his native town, attended the Gevorgian Seminary sometimes called Academy at Echmiadzin.

There XX Introduction he became a priest and taught liturgical music. He transcribed some folk songs his pupils knew, but he was also very active in collecting folk songs from many villages.

It has been estimated that he collected from to songs, but today only another estimate is of his transcriptions remain in the archives at Erevan. Through the generosity of a wealthy Armenian A. Mantashev [Mantashian] , Komitas studied music in Berlin from to He received his doctoral degree for his thesis on Kurdish music, but according to Begian no copy of the thesis exists.

He returned to Echmiadzin and gave concerts there, and later went to Berlin, Paris, and Switzerland where he introduced Armenian folk music. In he moved to Constantinople and continued his concerts. There was a complaint that some of his folk music included nationalistic elements, and that may have been the reason that in the Turkish government exiled him along with about Armenian intellectuals.

Through great effort and intervention he was released, but he was a broken man, having seen too much torture and terror used on his compatriots. He spent the rest of his life in a Paris hospital where he died in Komitas believed that folk music was derived from the village folk and did not think that any folk music originated in urban areas.

When he was in Erevan he met Manuk Abeghian, and they published a collection of song texts Komitas and M. Abeghian, Abeghian among other things was a linguist, and he made changes in the text of some folk songs to make them more literary.

It is difficult to understand why Komitas agreed to these changes. At age 12 he was sent to the Nersessian school in Tiflis where he became interested in various Armenian and Russian papers that had liberal political views. He came under surveillance and in was arrested for distributing a song that suggested freedom. He had also distributed a picture of Michael Nalbandian, a liberal thinker and activist in Russia. Navasardian was imprisoned, but with outside help was released in He then worked under an assumed name as a translator in a hospital.

In he went to Geneva, studied engineering, and then returned to Tiflis where he worked on underground conduits. Given such a background one may wonder how Navasardian came to have a place in Armenian folklore. No doubt his early acquaintance with various Armenian papers introduced him to folklore items that appeared there. From the age of 15 he collected folklore during his school holidays.

He felt a close tie to the people and wanted to preserve their heritage. From to he published 10 volumes of Hay Zhoghovrdakan Hekiatner Armenian Folk Tales , although this is really a misnomer because the volumes included several genres of folklore.

How did Navasardian assemble all this material? Only some of it was his own work. He organized a group of 40 field workers and sent them out to collect folklore. What instructions he gave them is not certain, but a brief article about P. Muradian, one of his collectors see S. Vardanian, perhaps gives some clue. We might assume that Navasardian instructed the field workers to cover these points, but we do not know. Vardanian, Nothing has been noted about his activities from to the time of his death in , a curious gap in the literature.

Introduction xxi We now turn to folklorists whose work was not interrupted by surveillance, imprisonment, or exile. One person who stands out is Grigor Khalatian , a native of Alexandropol earlier Gumri, later Leninakan, once again Gumri. After his early education in his home town he went to Moscow to study medicine.

Emin persuaded him to study Armenian history and literature. Khalatian went to Germany for further study and upon his return to Moscow was invited to teach Armenian literature at the Lazarian Institute, where he eventually became head of the history and literature department.

So he prepared a guide to introduce some uniformity, which he called Plan for Armenian Ethnography and Ethnic Judicial Customs translated title see G. Khalatian, The Plan has 10 divisions: 1 Geography and history; 2 Anthropological information; 3 Dwellings; 4 Costume and adornment; 5 Food and drink; 6 Mode of life and occupations; 7 Family life, customs, and national characteristics; 8 Beliefs; 9 Language, writing, and art; 10 Kinds of folk and oral literature.

The second part of the book is concerned with domestic law and is divided as follows: 1 The general situation and administrative judgment; 2 Civil law; 3 Criminal law. The Plan tells the collector how to talk to the informant, how to transcribe, and how to classify the results.

It stresses the importance of attending to collecting material as soon as possible and of writing down what is presented, not what should be.

It then points out that collected material should be published. Thus the collection of ethnographic and folklore material was placed on a scientific basis. Although Khalatian lived in Moscow, he maintained close ties with Armenians in Constantinople, Erevan, and areas in the Caucasus where Armenians lived. Volume 9, the final one, was edited by K. Another leading folklorist was Ervand Lalayan He too was a native of Alexandropol, but the origin of the family is traced to Karabagh, an area recently in the news.

Lalayan received his education at the Nersessian school in Tiflis, and he later taught school for several years in Alexandropol. In , together with his wife, he went abroad for higher education in Geneva and Lausanne.

For a short time, in , he worked at the Mekhitarist Congregation in Vienna. From there he went to Paris to attend anthropological lectures. While in Paris he was accepted as a contributing member of the Anthropological Society. When Lalayan returned home to Alexandropol, he devoted his time to teaching. Emin also used the initials N. However, there is circumstantial evidence that he used those initials when he wrote in Russian. Emin was born in Persia and educated in India.

Later he served on the faculty of the Lazarian Institute, a school established by the Lazarian family. The school flourished for years. Emin was interested in languages, literature, and folklore.

When he died he left 10, rubles, the income of which was to be used for publishing ethnographic articles. Out of this fund came the publication of the periodical Eminian Azgagrakan Zhoghovatsu Eminian Ethnographic Collection, XXII Introduction teach. No doubt his foreign contacts also influenced his interest in folklore in a way that had not been considered earlier by Armenian folklorists. In usually noted incorrectly as he established a journal called Azgagrakan Handes Ethnographic Review which was to continue through The first volume was published in Shushi in Karabagh and later volumes in Tiflis.

He edited this publication and also contributed many articles to it. Then in he organized the Armenian Ethnographic Society translated title , which had members and a few honorary members that included the Catholicos of the Armenian church and N. The aim of the society was to promote ethnographic and archeological work, protect the antiquities of the Caucasus, establish a museum and library, present lectures, and establish prizes for the best studies in the subject area of the society.

Aside from this he encouraged the publication of books and Armenian inscriptions. Lalayan worked with enthusiasm, going around with a camera and taking pictures to accompany some of the articles in Azgagrakan Handes.

He made personal investigations and transcribed folk material, and also organized expedition groups. One very important contribution he made was to seek out Armenians who had fled from Turkey in From them he collected folktales and thus saved versions that would have been lost forever. In he published three volumes of folktales called Margaritner Pearls , which he had started to collect in It has been impossible to locate any volume of this set.

The Khalatian Plan was familiar to Lalayan, but he noted that it should be enlarged and extended to meet new demands. There is no evidence that this suggestion has been followed. Among the more recent figures in Armenian folklore was Manuk Abeghian — After his early education in Artapat, his native village in Vaspurakan, he attended the Gevorgian Seminary in Echmiadzin. Later he studied in Germany where he received his doctoral degree from the University of Jena for his thesis Das Armenische Volkesglaube After a short visit to Paris he returned to Tiflis and Erevan.

By profession a teacher, he eventually became a professor at the University of Erevan. He also became a member of the Armenian Academy of Sciences. His linguistic knowledge involved him in the Armenian spelling reform adopted in He wrote many articles in Armenian papers and a two-volume work on the history of Armenian literature in which he gave special attention to Armenian fabulists.

In Abeghian and K. Melik-Ohanjanian undertook an ambitious project — to compile the extant versions of this epic. From the various titles of the variants, they selected the title Sasna Tsrer Daredevils of Sassoun. I was able to borrow the first volume of this compilation, but unfortunately 60 pages of the introduction were missing. But from the remaining fragment I learned that the compilation is arranged by region and does not follow the first version that Servantsian Introduction xxiii transcribed.

Thus the transcription appears first in volume one. The second volume was published in two parts, and , respectively. I learned recently that volumes three and four have been published, and that volume five is in preparation. Obviously other editors undertook the later compilations. Another significant date for this epic is , when the th anniversary was celebrated with the publication of the unified, or combined, text. Orbeli as editor-in-chief. The task was assigned to Prof.

Abeghian, Prof. Abov, and A. Ghanalanian, who selected 50 variants of the epic from which they put together the episodes that represented the story of the several generations in the epic. The Ararat dialect was chosen to express the equivalents of dialect words of the original transcriptions. From this edition came several translations and adaptations of the epic. Thus Abeghian contributed to Armenian folklore from Tsarist times through part of the Soviet period.

When we come to Aram T. Ghanalanian , we meet a 20th century folklorist. Ghanalanian was bom in Akhaltskha, Georgia, where there was and still is a large Armenian community. After his early education there he went to an industrial school in Tiflis. In he entered the University of Erevan, majoring in Armenian language and literature. One of his teachers was Manuk Abeghian, who advised him to take an interest in folklore and even suggested that he compile a bibliography.

This eventually came to fruition as a chronological list of well over items arranged chronologically from to and indexed by author and topic Ghanalanian, The list includes many citations to brief folklore items that appeared in various Armenian papers that were popular in the late 19th century.

Though these papers do not turn up on U. After completing his university studies Ghanalanian taught for a year and then had the task of looking over about transcriptions of folktales collected by Lalayan in lb. He was supposed to abridge these tales with the idea of preparing a concordance, but if the work was ever completed there is no mention of it in his bibliography or anywhere else.

It was in the mid- s that something new appeared in Soviet folklore. Frank J. Miller, in his book Folklore for Stalin Armonk, N. Sharpe, , pp. Tarverdian and A. Melik-Ohanjanian edited and wrote the introduction for the book. It has been impossible to locate a copy to find out what the erudite editor had to say about the new genre.

The index to the present volume notes works in which excerpts of the Lenin material appear. What is fascinating is the striking parallels to the Biblical flight to Egypt as well as to the discovery of a narrator who reminds us of the peasant who told the epic David of Sassoun to Servantsian.

For example, when Lenin was a baby, a threat to his life was disclosed, so his parents took him to a distant land. As for the David of Sassoun parallel, we have two itinerant wool carders who meet a peasant who recites a narrative XXIV Introduction about Lenin and his heroic deeds. It is appropriate to note here that users of this bibliography should not be surprised to encounter authors who mention Marx, Engels, or Lenin or quote them directly.

Such recognition was undoubtedly helpful for writers. He wanted to broaden the field of folklore studies, and for him Armenian folklore revealed a democratic world view in the works of Armenian writers. He intended to write a book on this subject, but died before he could undertake the project. It is noteworthy that before World War I the Armenians, a tiny fraction of the world population, published more than a score of books of folklore as well as many articles in Armenian periodicals.

Beyond that, G. Khalatian published his Plan as a guide for folklore collectors, and E. Lalayan organized the Armenian Ethnographic Society. Then the historical events of World War I laid a destructive hand on folklore. The Armenian communities in Turkey were eliminated. The Armenian Ethnographic Society, which had many long-range plans, did not survive. Place names changed in both Turkey and Russia. A list of these changes, together with a map, should be made for provenance of folklore transcriptions.

Very little folklore material was published in Soviet Armenia after the Russian revolution. However, in the first volume of variants of David of Sassoun was published, followed in with the first part of volume two. In the unified text of David of Sassoun was published, but on the whole, the years of World War II were lean ones for publication. It was not until the s that books and articles appeared with some frequency. The series is still in progress, and volume 13 is the most recent.

This series includes tales collected in earlier years by Lalayan, Navasardian, Haykuni, and others. Arrangement is regional, and for each tale there is a note that gives the name of the collector, narrator, date, and place of transcription.

The first three volumes include tales collected in villages of the Ararat area. Motifs are listed at the end of volume three, but functions are not noted. Here it is appropriate to mention that only quite recently have Soviet Armenian folklorists become aware of the Stith Thompson Motif -Index of Folk-Literature and the A. When the Hay Zhoghovrdakan Hekiatner series is completed, it would be very useful to have a more suitable motif index as well as a tale type index.

Other projects are the publication of the complete works of several authors, e. Introduction XXV Armenian folklore in translation has reached foreign readers in books and periodicals since the latter part of the 19th century. But the very first book devoted exclusively to folktales was published in English in the United States in by A. Seklemian While teaching school in Erzerum for several years, he developed an interest in folktales, and he intended to publish a book of tales.

His views were considered harmful to the young, however, so he was arrested and spent 13 months in prison. Thus his publication plan had to be postponed until he came to the United States. The Golden Maiden is out of print, but selections from it have been reprinted in Armenia and New Armenia see entries in the bibliography.

A particularly significant book, Armenian Tales , was published by Susie Hoogasian Villa in Ten immigrant Armenians living in the industrial Delray section of Detroit, Michigan, narrated to her tales they recalled from the old country.

Thanks to her expertise in shorthand and her ability to translate simultaneously, she transcribed many tales from which she selected the ones for her book. Included for each tale is comparative material from tales of other nationalities.

Perhaps the time has come for some kind of folklore survey from Armenian immigrants of the period after World War II. A large community of immigrants from Lebanon, Iran, Egypt, and the Soviet Union has settled in the Los Angeles area, and before too much acculturation takes place their folkways should be recorded. Folklore studies should also be conducted in the large Armenian communities in South America and Australia. We must now consider the problem of the language barrier. In this bibliography most of the citations are in Armenian, but if Armenian folklore is to reach western folklorists, some avenue of access is necessary.

First of all, there must be easy access to the ethnographic journals mentioned earlier. Few libraries have these journals, and those that do will not lend them.

It is imperative that reprints be made so that many libraries and perhaps even some folklorists can buy them. Through the index to this bibliography items for translation can be selected.

Aside from commercial translation agencies, there are other potential sources for translation. Several universities in the United States have Armenian Studies programs, so it would be possible to enlist students for translation work. Another potential source of translators is the American University of Armenia, which was established in Erevan in Most of the student body is Armenian, but all classes are given in English.

At present the curriculum is limited to Business Administration and Engineering, but the long-term plan includes expansion into departments in Agriculture as well as the Humanities.

No doubt there will be Armenian students who will be willing to do some translation work. Since folklore is our theme, we cannot help but think of the fairy godmother in her beautiful gown and the magic wand she holds.

But is this her only guise? When the Armenian alphabet was devised early in the 5th century, did not Armenian scholars translate Greek philosophical works and Syriac religious texts into Armenian?

Later did not the wealthy Lazarian family establish the Lazarian Institute for the Study of Oriental Languages that survived in Moscow for one hundred years? Did not Prof. Emin of that institution leave a bequest of 10, rubles for the publication of ethnographic articles?

Let us keep our faith in the fairy godmother; she can fulfill a wish or two. Now we return to the initial question. Why should attention be given to Armenian folklore? There may be connections with other folklore. For example, the Roman geographer Solinus of the third century observes that there are no snakes in Ireland. We have heard that St. Patrick expelled the snakes from that land. Then there is St. Epipan, who worked among Armenians who had reverted to paganism in order to bring them back to Christianity.

He took some disciples to a Greek island where there were many poisonous snakes and other harmful creatures. When he set foot on the island, all the harmful creatures vanished. What, if any, are the connections? In folklore no stone should be left unturned — there may be something there. Anne M. See Aginian, N. A variant form of the epic in verse form. Collected in from a narrator of Moks.

Four branches of the epic in prose form; told in in Ararat dialect. Obituary of famous traveler who wrote Armenia : Travels and Studies. History of ethnography from olden times to last years. Includes folklore and mentions Grimm. Discusses heroic figures, their treatment, and value for the Armenian nation. About variants of the epic David of Sassoun. Some believe it has 40 parts, but it really has four. Origin may have been during Arab domination of. Armenia 7th-9th centuries. Biographical sketch including work in folklore.

Study of life and work as educator, linguist, literary historian, and folklorist. Abeghian, Hasmik Isahakyane ev zhoghovrdakan epose. Based on manuscript and published versions.

Abeghian, Manuk Der armenische Volksglaube. Leipzig, W. Dissertation, Jena, Armenian beliefs about soul and death, light and darkness, fate, various nature cults, spirits, and magic. Armenian translation is in his Erker [Works] vol. Erevan, Extended review in Globus by Julius von Negelein. Includes a short Russian summary pp. Variety of folk songs. Gives manuscript sources of songs. Notes and vocabulary included. Nauk, Armianskoi SSR. Have seen only vol. Includes myths, historical heroes, the Persian war, and some material on folklore.

Includes bibliography of items. His Erker [Works], v. Russian summary. Discussion of terminology, collecting folklore. Includes early legends and myths, heroic tales, Persian war, Daron war. Large part is critical study of David of Sassoun.

Armenian Folklore Bibliography 3 Hay knarakan banahyusutyun. First part pp. Second part pp. Hayots hin grakanutyan patmutyun. Covers from beginning to 10th century; pp. Covers period from 10th to 15th centuries. Of special interest, pp. Some examples are given. Objects to article in Nor Dar no. Supposedly Komitas pursued love songs. Originally appeared in Murch no.

Critic not identified. Abeghian defends editing songs of Komitas so they will be edifying to public. Essay on David of Sassoun first published by K. Servantsian in Khorenatsu Hayots patmutyan mej. A critical study of mythical tales, heroic tales, and legends.

Beliefs based on real events, not artificial creations. Abeghian, Manuk, and Melik-Ohanjanian, K. Unfortunately I was able to see only vol. I was unable to locate a copy of vol. According to Mr. Nazinian of Erevan the project of compilation continues; volumes 3 and 4 have been published and another volume is in preparation.

Above I have given the names of the original compilers; other persons have been involved since. No information given on Basset article or where it was published. Abov, G. About Sayat-Nova, Armenian minstrel of 18th century who wrote and performed ballads in Armenian, Georgian, and Azerbaijani.

Songs about rights of peasants; against oppression. Abrahamian, A. Erevan, HSSH. Abramian, L. Armenian summary. Examines duality structure, e. Study of mechanism, similarity, and symbolism. Armenian Folklore Bibliography 5 Abramian, L. About meaning of a group of images in ancient Armenian rock art. Based on mythological and artistic elements. Acharian, Hr. Title gives scope; dictionary of borrowed words follows, pp. After some introductory material on various dialects, pp. Notes that 13 tales collected by his sister, but none appears.

Includes prayers, songs, games, riddles, proverbs and sayings, etc. Title of book not given. Descriptive information and emphasis on spirit of songs. Gives examples. Adamian, A. Peter I imprisoned in Holland. Adontz, N. Ancient god-hero; supernatural huge figure connected with lightning and thunder; sometimes characterized as eagle or vulture. Various festivals and saints of the Armenian church.

Notes that article to be continued, but learned from another source that the continuation not published because of some imperfections. See Renoux, Ch. Notes that Byzantine epic Digenis Akritas has some relationship to the Armenian David of Sassoun — time, geography, and twin heroes. Annuaire Melanges Bidez 2: Armenian Byzantine emperor, Maurice, of lowly birth, son of gardener. Adoyan, A.

Based principally on book of justice by Mkhitar Gosh. Adrbed pseud. Translation and commentary by R. Text in Armenian and English. Includes embedded items of folklore interest, e. Aghaton, Ervant Oktagar kidelikner ev kordznagan khradner Hay ergrakordznerun. Of special folk interest are several plants useful for folk medicine.

Armenian Folklore Bibliography 1 Aghayan, M. Aside from collecting folk songs, Komitas was a performer. He was also a choral director and composer. Includes music with words for 17 songs. Defines gusan, a Pahlavi word meaning poet, or folk musician. In Arabic known as ashugh, the word for love. Notes terminology and variant meanings, places of performance. About contests and themes: love, religion, advice, social conditions, history.

Aghbalian, N. Pagan songs of Koghtan Goghtn area. Meter of songs needs further study. Armenian Review 12 2 : Biographical information about Moses of Khoren and his place in Armenian history.

Aginian, N. Evidence of animal sacrifices there. Legends about it. Does not note when and where original appeared. Gives examples of Koghtan Goghtn songs. Biographical sketch of Lalayan and his work in folklore.

Songs from province on right bank of Arax River. Mixed population. Credits minstrels and young girls for preserving songs. Describes village musical life; minstrel songs of past and present. Girls sing alternate quatrains, sometimes have contests. Mostly love songs pp. Geneva, Impr. Dissertation, Univ. Special attention to hearth fire that represents life of family.

Role of women to maintain hearth through administration of household. Worship of fire, sun, moon. Protective spirits of hearth. Care of dead and remembrance of them. See S. Markarian thesis, Contrasts Anahid the mother goddess of Armenians with the Persian Anahid goddess of love.

Aharonian, G. Most of text about village is in Armenian, but James H. Tashjian has an English section, pp. In Armenian text there is a section on weddings pp. Some songs and ballads and special festivals pp. Some pictures show crafts, bread baking, and making of confection rojig. Aharonian, V. This is a review of vol. Later volumes planned to include all variant versions. This is a review of the epic David of Sassoun that appeared in Armenian in This edition is known as the unified text, composed from various versions.

Reply to S. Saharuni who noted in a column of various items that Sayat- Nova was buried in Khachavank. Aharonian reports that Khachavank in Tiflis has no burial yard.

See H 31 8 : PH According to G. Dumezil the three functions are: supreme sovereignty, martial spirit, variety of representation. David of Sassoun reveals these functions. See index, Ahikar Airuni.

See Hayruni Ajarian. Snake a symbol of wealth and spirit of the home and place. Ajemian, Hovhannes Harsnajghya havakadzoy Hay zhogh. Aside from wedding songs, includes work, love, and dance songs with some descriptive notes, list of dialect words. A review by H. Boghosian appeared in HA See Ahian Akhverdian, Georg Hay ashughner.

There are 59 minstrels representing dialects of Ararat, Kantsak, Tiflis, and Hashtarkhan. Songs of some given. No dates of minstrels. Glossary at end of volume. Sayat-Nova not included because a separate volume devoted to him, but I have not been able to locate a copy. Paged continuously. Not many examples because area Turkish speaking.

Examples of stories in dialect. Topographical, historical, and ethnographic information. Ethnography pp. Includes proverbs and sayings, anecdotes in dialect , customs, ornaments and dress, food and drink, marriage, birth and care of children, entertainment, folk medicine, superstitions. Includes story of lazy bride, p. Ethnographic section pp. Family life, customs relating to weddings, birth, death; superstitions, fables, riddles, anecdotes, curses, oaths, blessings and prayers.

Of folklore interest, pp. Camp life in nearby areas. Home town of Komitas who visited there and organized choir for entertainment.

Name day parties held for all having same name. Brief information on baptisms, weddings; coins dropped from above, children pick coins. Turkish- speaking community but includes Armenian words given as examples. Diminutive names. Word gaghant from Roman calends. Gives ancient Armenian calendar when New Year began Aug. Notes that some early material lost because not written, and later ones suppressed with advent of Christianity to exclude pagan material.

Venice, St. Lazar, Mkhitarist Congregation. English and Armenian on opposite pages. Derived from manuscripts 1 3th— 1 8th centuries. Armenian Folklore Bibliography 11 Hay pusag, gam Haykakan pusapanutiun. Although 3, plants listed, some are cross references. Arranged alphabetically by common names. There is a scientific name index and some Turkish and Arabic names. Quotations from old Armenian works given for many items, and medicinal uses sometimes noted as well as special connections with tradition.

Covers worship of nature, celestial bodies, special gods, spirits, etc. Alishan, Leo M. Journal Interpretation of the epic David of Sassoun from some of its sacred aspects. About an Armenian 17th century minstrel of Julfa.

Only 13 of his songs survive in written form. Besides other peoples, in early times Armenians worshipped the sun. Introduces some historical evidence. In early days Persians were fire worshippers; some Armenian customs similar to Persian practices suggest Persian derivation.

Altunian, Tatul Haykakan zhoghovrdakan erger. Includes musical notations. There are 42 songs; some texts identified by names of poets, others not. No introduction or information on sources. Music for dance and song ensembles. In medieval art Orientals have distinct artistic models of animal figures; snake and peacock appear in Byzantine, Armenian, Persian, Central Asian, Indian Art as symbols. Explains reasons for ascribing rugs noted in title as Armenian rugs.

Paper presented at Symposium on Armenian Rugs at Wash. Amirkhanian, M. With minor exceptions, these are work songs. Some examples are bilingual. Analysis of parallel features of the Armenian and German epics named in title; comparisons more numerous at beginnings and endings. Amurian, A. No success. Ananikian, Mardiros H. Plates I-VI and frontis. Armenian pagan deities a mixture of native, Iranian, and Semitic elements. Worship of heavenly bodies, fire, water, mountains, trees, and plants.

Also about spirits, monsters, our betters, death, cosmogony. Anderson, E. David of Sassoun epic is history of a family. Each generation goes through hero life pattern. Ritual use of language, use of word magic. Charisma of clan maintained makes for success of Armenian experience. Theory of epic; considers epic as a process of myth displacement in a point between myth and romance.

Uses David of Sassoun as example of myth displacement. Includes comments by various persons about them. Anetsi, Hovh.

First part describes Gerla, the capital. Gives sayings used there. Second part gives some dance songs with music. Describes ceremony and ritual in house not church but priest performs old customs strictly. Service according to Armenian church, not Armenian Catholic. Gives a folk song relating to Lake Van and explains significance of some expressions. A riddle in single issues of several volumes beginning with vol.

Answers given in issue following one in which riddle was noted. Describes bird and its habits and migration to distant places. Ten stanzas are noted. Not mentioned here, but there has been some dispute about whether the song is a rural folk song. Proverbs reflect character of people; some of the 21 proverbs in Turkish. Couple of jokes in each section. A list of 17 adages, proverbs. Conception of ancient folk about animals which burn, poison, or turn to skeletons whatever they meet or touch.

Beliefs relate to Armenians also. In dialect of Van about favorite bird, the partridge. A total of proverbs. Traveler, not named, visited Yezedis.

Yezdan the name used in adoration of supreme being, the Devil. Armenians not followers, but some groups in Armenian territory follow the cult. I may add a personal note that there was a well-known tailor in Fresno, Calif, whose surname was Yezdan. Marriage ages, asking for girl, engagement, dancing, ceremony, etc.

A spring festival. Describes special food samir ground millet, butter, milk. Total of proverbs in alphabetical order. A fable taken from a 17th century manuscript. How the fox finds tempting bait in a trap and tricks wolf who gets caught in trap and fox gets bait. Farmer kills wolf and skins it. Gives three fables, but no source indicated. Folk song, but no designation of place. Proverbs 67 collected from residents; many dialect words explained.

A song of several stanzas and refrain used for Ascension Day festival vijag. Notes tying of floral bouquet with basil. Lists 21 customs briefly, e. Gives two stanzas of anagrams. Incorrectly designated in English as palindrome; it is an anagram, and gives example: Van — Nav. About life and work of Emin, who was a linguist and also interested in folklore.

Manuk ev sheram. Spider and Silkworm. Source of fable not given. Of the three obituaries only one related to folklorist K. About Sassoun folk who keep strict rules of fast. Gives fragments of folk songs, epics, legends. Mixture of pagan and Christian elements.

About kelek still used in Armenia. A raft made of reeds and inflated animal skins. Also use of inflated skin on which man sits astride. A total of 17 proverbs. A total of seven proverbs. The Sea-Maiden. Gives no translator or narrator. How They Are Made. Armenian needle lace edgings on handkerchiefs. Obituary notes his education and activity in folklore. A total of 17 proverbs; no name of translator. Translated by Robert Amot; 28 proverbs.

This is a picture that shows practice of piling hay on roofs for animal feed; by spring roofs are cleared. On occasion of th anniversary of the birth of Komiias and his studies in Berlin. His purpose to show special characteristics of Armenian folk music. Hayagrutyan ev banahyusutyan L Blowjob Hardcore Money Brunette.

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