Products of folk cultures are the mirror of the folk and are a heritage transferred to the future. Prayers and curses are significant verbal expressions which enable cultural transfer. They are also the most used stereotypical epithets used by people in their daily lives, either consciously or unconsciously. Just as people acclaim and pray for the positive situations they face, so it is natural that they imprecate when they are faced with negative situations. Positive attitudes are always admired and praised in Turkish society. This admiration is reflected by the prayers in folk culture. However, for curses, this situation is perceived quite differently. Therefore, curses are avoided whenever possible. Acclamations and imprecations, which are stereotypical epithets, have come from the past to present. In this aspect, they have many things in common with proverbs and idioms. Acclamations and imprecations are stereotypical epithets which are transferred from generation to generation and the harmony with which they are said and learned by heart are the result of common values of a society. These notions are so embedded in daily life that prayers and curses which are said by people living in different regions and as a result of a specific incident have many things in common. In respect of lexical meaning, prayer, which means "to call, to ask, to beg for help" and curse, which means "to damn, to make a bad wish" are literally the demands from Allah in case of being hopeless in bad situations. 

Prayers and curses, the clearest examples of the fact that commitment to the religious values, wishes and desires can be carried out only through faith, are the stereotypical epithets that are used by people who commit themselves to Allah in relation to their own impotency. Prayers and curses which often refer to the following "Allah, holy book, prophet, thanksgiving, praise, good deed, sin, etc.", are the best examples of this commitment; in other words, to the people who have obstacles between them and cannot reach each other, 'may Allah unite you again!', to a person who is put in prison, 'may Allah rescue you!', to a person who does evil things, 'Allah damn you!', are said archetypally and it is obvious that many things are left to Allah. From all those things it is understood how impactful religion is in our society's worldview. In all these stereotypical epithets, the ones that start with Allah are most common. Turkish society generally avoids imprecations. This avoidance is also valid for vows too. To those who have a tendency to use imprecations and vows, they are told 'heaven forbid!', ' swear off!', ' do not persist!' and they are believed to tell many lies. 

When someone speaks of a vow, the first expression group that comes to mind is proverbs and idioms. Acclamations and imprecations are closely associated with proverbs. The most common features of these types of sayings are: shortness and depth in expression, dignity in expression and being unchangeable in form. None of them can be considered independent of verbal speech. We should also use them where appropriate in the speech.

Another common feature of these sayings types is that their origins consist of word patterns dating back to time immemorial. While this situation anonymizes acclamations and imprecations, the fact that even the speakers do not know the meanings of some words becomes apparent. Swearings and “gülbenks” are the other cognate types grouped within acclamations and imprecations. Swearing may well be made up of rude and improper expressions but that doesn't prevent them from being rich in vocabulary and being used by people from every part, every cultural level and every age range of society. Moreover, it is very interesting that some of the words encountered in certain examples of swearing date back to Turks' pre-Islamic era. Another feature of swearing is that common and euphemized new words are used instead of words accepted as nasty or evil to produce new expressions. Many idioms which are said in Anatolia consist of such euphemized swearing. "Anasını bellemek" and " halt karıştırmak" are examples of this manner of swearing. Gülbenks are praying expressions which are said traditionally in Bektashi ceremonies or they are said by Bektashi dervishes while they are doing their daily chores.

We can always use acclamations and imprecations in daily life. These expressions not only meet people's need to transfer emotions and notions but also state feelings such as liking something, anger, and love. These stereotype epithets, which are not universal, can be different in different societies and people create them according to their own culture. They can be kept in mind, used in the appropriate place and time and also transferred to the next generations. Use of these stereotype epithets which consist of acclamations and imprecations can be different in every region, every city even in every village in the same language speaking societies.

90 acclamations and 220 imprecations are included in this study and we tried to sort these examples according to meaning and collocutor. The most significant feature of these expressions is that all of the acclamations are all demanded from or directed at Allah. Imprecations on the other hand are intensely based on the collocutor. In the grammatical context, we believe that Adıyaman's acclamations and imprecations will draw linguists' attention simply because they consist of many local dialect features. Since both acclamations and imprecations have examples concerning the whole society and are also used widely as idioms by everyone, they should be considered as universal sayings.