Gazaros Agayan, the famous writer, the classic of the
Armenian literature, the educator: “The grammar of the
Armenian language is very similar to Turkish [Azerbaijani].
The Armenian people, ashugs had no difficulties to learn it and
afterwards even during conversation in Turkish [Azerbaijani]
language. Even presently, there are many writers having
excellent command in Turkish [Azerbaijan] language, despite
of the fact that they are at a far distance”. (G.Agayan. Complete
collection of works. volume III, Yerevan, 1940, p.331, in the
Armenian language).
Gazaros Agayan: “…this language is like a native for
Armenians …That’s why, we sing in Turkish [Azerbaijani]”.
(G.Agayan. Complete collection of works, volume III, Yerevan,
1940, p.331, in the Armenian language).
Manuk Abegyan: “Unfortunately, we are confronted with
the fact that our language is poor at poly-semantic words,
expressions having similar meanings, they are even very few in
it and therefore, we use Turkish (Azerbaijani), which is well
familiar to us.” (M.Abegyan, “Folk tunes”).
63
Gracha Acharyan, the famous linguist, the philologist,
the academician: “… even the grammatical laws and rules of
the Armenian language had changed under the influence of
Turkish (Azerbaijan)”. (“The history of new Armenian
literature”, Vagarshabat, 1906, in the Armenian language).
A.Terteryan, the famous literary critic, the academician:
“Abovyan used, what he had heard from the mouth of the
(Azerbaijani) people…”. (A.Terteryan, “Creative activity of
Abovyan”, published by the Yerevan State University in 1941, in
the Armenian language).
N.Nalbandyan: “Even when they (Armenians) say toasts,
they say “yakhshi yol” (firewell in Azerbaijani)”.
64
Armenians about misappropriation of
Azerbaijani legends
Gazaros Agayan: “…Turkish people (Azerbaijani)
consider him (Keroglu), as Turkish, by origin [Azerbaijani],
Kurds, as the Kurdish, by origin, and Armenians, as
Azerbaijanized Armenian, by origin. Only Armenians sing his
songs in Turkish (Azerbaijani) and Kurdish languages, however,
other nationalities sing in the languages”. (G.Agayan, Selected
works, Yerevan, 1939, in the Armenian language).
Gazaros Agayan: “Our ashugs have not got dastans with
poems; all of them are in Azerbaijani”. ( G.Agayan, “Works”,
v.3).
Gazaros Agayan: “They started translating from the
Azerbaijan language into the Armenian language Famous love
legends, Oriental stories, such as “Ashug Garib”, “Asli-Karam”,
“Shah Ismail”, “Farhad-Shirin”, “Leyli-Mejnun”, abundant
with heroic motives “Kerogly” and imitated or created,
identical in content”. (G.Antonyan, Armenian-Azerbaijani
friendship in the literature. Yerevan, Aypetkrat, 1962, in the
Armenian language).
Vartanyats, the famous publisher: “The Armenian
workers, starting from childhood, were under the impression of
different dastans, heard from Turkic ashugs. Therefore, modern
society wants to read these dastans in Armenian language”.
(Tbilisi, publishing house of Vartanyats, 1897).
“Taking into account that the peasants and workers like these
legends, taking into consideration their special respect and esteem
to these samples of folklore…, we make this translation available”.
(«Farkhad and Shirin” in comparative translation from Turkish
and Persian SMA, Tbilisi, publishing house “Culture”, 1913).
Аtrpet, the famous Armenian ashug: “We have corrected
the distorted moments in verses in Turkish version of the dastan,
65
published in Police…” and “we have retained the Turkish
language of Atrpatakan in its oral variant, but in the Armenian
translation we took the Ararat dialect as a basis”. (G.Antonyan.
Nizami and the Armenian literature. Baku, Аzerneshr, 1947,
p.122, in the Armenian language).
Аtrpet: “We (Armenians) love Karam on a par with Turks
(Azerbaijanians) and Turkmans. It is unlikely to find such a
Turk (Azerbaijani), who does not know three or four versions
of this dastan in the provinces of Atrpatakan (Azerbaijan),
especially among the residents of Khoy and Urmiya.
Everybody has got both the printed and handwritten copies of
it…”. (“Farkhad and Shirin” in comparative translation from the
Turkish and the Persian languages SMA, Tbilisi, the publishing
house “Culture”, 1913).
66
Armenians about misappropriation
of Azerbaijan proverbs
A.Terteryan: “Armenians always use Azerbaijani proverbs
and sayings in their communication and colloquial speech”.
( A.Terteryan. “Creativity of Abovyan”. Yerevan, 1941, p.202,
in the Armenian language).
E.Arustamyan, the famous folklore specialist: “…the
majority of Azerbaijani proverbs and sayings are used by the
Armenians in their original form, not translating them into
Armenian, because such a translation is not able to preserve
their deep philosophical essence.”. (The work “Common
features of Azerbaijan and Armenian proverbs and sayings”).
Gazaros Agayan: “My God, Vartiter is only a child, he is
fourteen years old. But, he knows things much exceeding his
age, does not speak only as a child, but uses in his speech such
a Turkic (Azerbaijani) proverb as “Zar gadrini zargar bilar”
(Only jeweler knows the value of a jewel). (G.Agayan,
“Works”, v.3).
A.T.Ganolanyan, the famous specialist in folklore, the
academician: “Kefi kone, kandi koxvini”, “Bir ili u pir ili” and
“Hasan kechal, kechal Hasan” - these are Armenian variants of
proverbs, becoming from Azerbaijan proverbs (“Kef senindir,
kend kakhanin”, “Bir olsun, pir olsun”, “Ya Hasan kechal, ya
kechal Hasan”). First of all above mentioned proverbs are
confirmed that all of them have been written in the regions
where Armenians and Azerbaijanians live together (Karabakh,
Zan-gezur) or near boundary regions of Azerbaijan. It is also
confirmed that the words in the proverbs, especially, “kend”,
“bir”, “pir” (good, facefull) and, especially, the name Hasan are
not used in the Armenian language; these words come from the
Azerbaijani language. (A.T.Ganolanyan, "Proverbs", Yerevan,
publishing house AS, 1955, p.34, in the Armenian language).
67
Armenians about misappropriation
of Azerbaijani bayati
Khachatur Abovyan: “I wrote bayaties with a purpose so
Armenians could use these Turkish (Azerbaijani) expressions in
the Armenian language in gatherings and feast partly to sweeten
their language. Nothing decorates language better than poems and
songs…”. (Kh. Abovyan, “Complete collection of works”, volume
V, Yerevan, 1950, p.174, in the Armenian language).
Khachatur Abovyan: “Everyone knows that when human
heart is seething with blood, no dagger, no medicine and no sleep
are useful for it, but only words and talks, celestials songs and
bayaties.”. (Kh.Abovyan, “Complete collection of works”, v.3).
V.Partizuni: “…(Abovyan), being very well acquainted with
the Azerbaijani folklore and using it on the basis of quatrains,
created by the (Azerbaijani) people, created similar bayaties in the
same spirit”. (V.Partizuni, Yerevan, the publishing house Hay-
petrat, 1952, “Kh.Abovyan's life and creativity”).
Manuk Abegyan: “There are more than 1700 different
variations of bayaties at our disposal. Unfortunately, our language
is poor of poly-semantic words, very few expressions that have
one and the same meaning and therefore we appeal to the familiar
Turkish (Azerbaijani)”. (M.Abegyan, “National songs”, 1904).
Gazaros Agayan: “…Bayatis are wide spread… Everyone
knows them. Both the old and the young, women and men… All of
them could express their feelings by bayaties.” (G.Agayan, in
works, published in the Armenian language by state publishing
house in 1940, in Yerevan).
M.Nalbandyan, the famous writer, the philosopher:
“…However, most of our tunes were borrowed from Turks
(Azerbaijanis). I visited many places where Armenians lived. I
always tried to hear something that is purely Armenian.
68
Unfortunately, I was not able to hear anything like this until
today!” (M.Nalbandyan, “About ancient verses and melodies”,
“Complete collection of works”, v.1).
P.Proshyan: “They cry in Turkish, using bayati and
discontinuously sob; other women support them with their
laments”. (P.Proshyan. «Sos and Vartiper”. Selected works, v.1,
Yer. Khay-Petryad, 1953, in the Armenian language).
Avetik Isaakyan, the famous poet, the academician:
“Armenian people also love bayati and sing the Azerbaijani and
Armenian bayati with great pleasure. But especially,
Armenians who live in Karabakh and Zangazur feel these
“bayati” closely as Azerbaijanians, make their wishes known
by means of them”. ( Avetik Isaakyan. Selected works, volume
IV, Yerevan, 1951, p.157).
Gazaros Agayan: “…The reason of using bayaties in Turkic
(Azerbaijani) by us is that there are double-meaning and poly-
semantic words in this language as many as you like”.
69
Armenians about misappropriation of
Azerbaijan ashug’s creativity
Kh.Abovyan: “When the ashugs began to play songs and
recite the stories of Karam, Ashug Garib, Keshishoglu no one
wanted to eat and drink anything. He wants to take a saz (an
Azerbaijani folk musical instrument like a guitar) walking day
and night all the stones and mountains from country to country,
maybe then God would send him such lover, to sit by neither
sleeping, nor closing eyes, he wants to look at her, to praise her,
stupefied with her scent and to get enough from her”.
( Kh.Abovyan. “Complete collection of works”, volume IV,
Yerevan, 1947, p.3, in the Armenian language).
G.Agayan: “The Armenian people and their ashugs don’t
have any difficulties during informal communication in
Turkish; this language is, as if, native for Armenians… Thus,
we also sing in Turkish (Azerbaijani)”. (G.Agayan, Complete
collection of works, volume III, Yerevan, 1940, p.331, in the
Armenian language).
K.Gostanyants: “It is incorrect to call the Gusans – the
Armenians they are Armenians just because they were born in
the Armenian families…”. (Tbilisi, 1898, in the Armenian
language).
Gazaros Agayan: “At first, I learned verses and after that
when I learned the alphabet I started to write them… It can’t be
said that completely, but in some measure, I understood the
meaning of written by me… Ashugs didn’t perform in Armenian,
but in Turkish. There was not any notion among our ashugs to
perform in the Armenian language… Our ashugs don’t have
dastans with verses in Armenian, but only in Turkish”.
(K.Gostanyants. Memoirs of 1893, Works, v.3, in the Armenian
language).
70
M.Nalbandyan “Armenian ashugs can be considered, as
Armenian ashugs, only because they were born in the
Armenian families” and “they were always based on the art of
the Azerbaijani masters” and moreover, “the musical
instruments played by them – saz, santur, kaman or kamanacha,
baglama are Turkic instruments”. (M.Nalbandyan, Complete
collection of works, v.1).
Leo (Arakel Babakhanyan), the famous Armenian
historian, the writer, the critic, the professor: “K.Erzinkattsi,
Ovan. Tlkurantsi, Myk, Nagash, Krik. Аkhtamaretsi, etc. were
ashugs only for the reason that famous works were performed in
a language which they had been aware of [that is, Azerbaijani),”.
(Leo, «the Armenian history», volume III, Yerevan, 1946, in the
Armenian language).
Leo (Arakel Babakhanyan): “While chanting daily life in
fairy tales, songs, ashugs prefer using the Turkish (Azerbaijani)
language, as it is more expressive and rich, comparing with the
Armenian language. (The history of Armenia, volume III,
Yerevan, 1946, p.1072, in the Armenian language).
Leo (Arakel Babakhanyan): “…One may state meagre,
even insignificant part of Armenian ashug’s creativity relates to
our literature. The bigger parts of large works (eposes, heroic
tales) are based on the Turkish (Azerbaijani) language”. (Leo,
“The history of Armenia”, volume III, Yerevan, 1946, p.1072,
in the Armenian language).
G.Levonyan: “Both the names, taken by Armenian ashugs
(pseudonyms) and the names of their poems and songs – all
were in Azerbaijani”. (G.Levonyan, “Armenian ashugs”,
Alexandropol, 1892, in the Armenian language.).
Trdat Balean, the religious figure, the collector of
folklore, the publisher: “Names of ashug instruments are of
Turkish origin - saz, sabtur, kaman or kamancha, baglama”.
( Armenian ashugs. Collector Tridat Balean, volume I, Izmir,
71
The publishing house Mamuryan, 1911, p.9, in the Armenian
language).
Trdat Balean: “Even the name of verses also are of the
Turkish origin: goshma, dastan (legend), gelendar, mustezad-
gelendar, muhemmes-gelendar, divani, gazel, rubai-divani,
museddes-divani, semai, museddes-semai, nakhshikar-semai,
edekli-semai, dubeydi, mukhammas, tajnis, zanjirlama, lab-
daymaz, aliflama, satranj gite, gasida, negarat, etc.”. (Armenian
ashugs. Collector Trdat Balean, volume I, Izmir, The
publishing house Mamuryan, 1911, p.9-10, in the Armenian
language).
Gegam Tarverdyan, the famous collector of folklore and
the publisher: “Certain part of verses, collected by me from
Armenian ashugs is completely in the Azerbaijan language. As
yet, the bigger part of other ashugs created their works in the
Azerbaijani and Armenian languages. No more than 20-25
ashugs composed verses just in the Armenian language”.
(G.Tarverdyan, Armenian ashugs, volume I, Yerevan, 1937,
p.19, in the Armenian language).
A.Arsharuni, the literary critic: “One may state, the
Azerbaijani language was the native language for Armenian
ashugs and Armenian people. Otherwise, they (ashugs – I.A.)
wouldn’t be able to gain success at listeners and their language
wouldn’t be comprehensible for listeners”. (A.Arsharuni.
“Nizami and Armenian literature”. The almanac "Nizami".
Book III, Baku, 1941, p. 137, in the Azerbaijani language).
A.Arsharuni: “…It is out of question to speak about
successful inventing of Armenian ashugs in the Armenian,
Azerbaijan and even Georgian languages. The Armenian
people could always successfully use the Azerbaijani folklore
and classic literary heritage of the Azerbaijan people, the
Armenian people referred always with love to this literature
and folklore”. (A.Arsharuni. “Nizami and the Armenian
72
literature”. The almanac “Nizami”, book III, Baku, 1941,
p.137).
73
Armenians about misappropriation
of Azerbaijan music and songs
Khachatur Abovyan: “…Armenians sing only in Turkic”,
and “…Armenians have not got their own eposes with songs”.
S.Palasanyan: “the motives of our tunes differ … and,
generally we take tunes of the people, under whose influence
we
remain”. (S.Palasanyan, “The Armenian tunes”,
S.Peterburg, 1868, in the Armenian language).
M.Nalbandyan: “…However, most of our tunes were
borrowed from Turks (Azerbaijanis). I visited many places
where Armenians lived. I always tried to hear something that is
purely Armenian. Unfortunately, I was not able to hear
anything like this until today!”. (“About ancient verses and
tunes”, Complete collection of works, v I.).
A.Brutyan: “The most outstanding singers of mugham are
from Baku and Shusha”.
S.P.Melikyan, the famous collector of folk music: “The
Armenian music is a conglomeration of influences of different
cultures”. (M.Muradyan, “From the history of Armenian and
Russian musical communications of XIX-XX centuries”).
S.P.Melikyan: “The Armenian music is not original and
Comitas is, just, a musical ethnographer”. (S.Melikyan, «Shirak
songs», two issues of "Van songs»).
M.Muradyan and G.Tigranov: “systematically taking
part in expeditions (for collecting and recording folk music),
discovering and recording genuinely folk songs, he denied
originality of the Armenian folk music”. (“Histories of music of
the people of the USSR”, М., 1970).
A.Khachaturyan: “I am ashug myself”.
A.Spendiarov: “As musical materials for the opera I
needed folk melodies. I composed something myself, got many
74
gramophone records with necessary melodies which I needed,
and all the published collections with the improvisation of these
melodies, including pieces from H. F.Tigranov. On them I built
several orchestral episodes in my opera. Thus, for the “Persian
march” in the first act I used “Heydari” and fragments from
“Novruz Arabi”, for the grand dance of Almast, I used the
melodies
of
“Kendirbaz”
completely”.
(Gumretsi,
“N.F.Tigranov and Oriental music”, L., 1927).
Musicologist N.Tigranov: “…The copy-book for notes of
A.Spendiarov contains many records... records of a number of
mugams like: “Makhur”, “Rast”, “Chargakh”, Shushtar”, “Kurd
Shahnaz”. Many of those records have been used by
Spendiarov in his works”. (N.Tigranov, “A.Spendiarov”, М.,
“Music”, 1971).
“Why “Arshin mal alan” is loved so much? Already for
more than 2 years this Turkish (Azerbaijani) musical comedy
“Arshin mal alan”, which has won great success on the
Armenian stage, evokes great interest in the Armenian
inteligentcia, too. Yesterday I saw again this play in the theatre
of “Artistic society” (in Tbilisi) which was performed by the
company of G. Elitsian. Again the hall was overcrowded with
the spectators of the middle layer of population. Besides them
there were many of officers, representatives of intelligentsia
and even the English missioner Mr. Mack Kamma Adonis and
Mr. Gipobekyan …I watched the performance till the end and it
became clear to me why the Armenian people, who live in the
neighborhood with the Turks for many centuries in constant
contract with them, watch the play “Arshin Mal Alan” with
such a pleasure. I think that we can not ban the (Armenian)
people to watch this performance eternally… Nonetheless,
because of numerous psychological reasons this play will
attract the attention of the Armenian people… The Armenians
lived under the yoke of the Turk-tatars and Persians for
centuries. Their ears are full of the sounds of tar and kamancha.
75
Therefore the oriental music has penetrated into blood and flesh
of the Armenian nation”. (The Armenian newspaper “Mshag”,
Tbilisi, 3 September, 1916).
“Century-old creative creatures – proverbs and legends,
songs and music of the Azerbaijani people always were dear for
Armenians. The epic people’s hero Kerogly, fighting against
national enemies, khans and beks, equally inspired our
Armenians to struggle. During the whole historical way our
ashugs performed songs close to us by means of the same saz in
the Azerbaijani language”. ( The newspaper “Sovetakan
Ayastan”, 1938, 20 April, in the Armenian language).
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