One of the most important requirements of being a nation is to have an accumulation of knowledge that will be passed on through generations. Over the centuries, nations create and produce some common values, and these accumulations exhibit a dynamic structure and continuity. One of these is undoubtedly the products of oral culture. These words, which have become one of the most important building blocks of society throughout history, serve to express the feelings and thoughts of the individual in many situations. One of these is applause (prayer) and curse (curse). Prayers and curses, which are expressed in response to the need of human beings to convey their feelings and thoughts to others in the face of events and situations they encounter, can actually be thought of as emotional reactions. Goodness, beauty and all kinds of right situations are expressed with prayers containing words of praise; imprecations, which are in a sense a cry and hatred of man against evil, wrong and all kinds of ugly situations, have an important place in oral culture and are used in many different functions. The most common examples of Turkish oral literature are the “prayers” and “curses”, the rarest examples of which we see in the Dede Korkut Stories. Although they are the least studied and addressed, prayers and curses constitute the most widespread forms of oral culture in that they express goodness, well-being, good wishes, as well as evil, being bad, wanting evil, and anger. Prayers that reflect good wishes, goodness and beauty are more remarkable than curses. It is seen that Islam has a very strong and important influence, especially on prayer, with its cultural contribution to our tradition of prayer and imprecation. These words, which facilitate the expression of feelings and thoughts, have become an integral part of our oral culture. In this study, Amasya prayers and curses were examined in terms of meaning and functionality.