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{{ill|Mark Grigorian (journalist)|lt=Mark Grigorian|ru|Григорян, Марк Владимирович (журналист)|hy|Մարկ Գրիգորյան (լրագրող)}}

|ref={{harvid|XXXX|2008}}

|ref={{harvid|XXXX|2008}}}}

<ref>{{harvnb|Gray|Atkinson|2003|pp=437–438}}; {{harvnb|Nakhleh|2005|pp=171–192}}.</ref>

[[:File:Sentinel-Homey.png]] {{Attribution-Copernicus|2022}}

https://arar.sci.am/dlibra/publication/188497/edition/171152/content
https://arar.sci.am/Content/171152/file_0.pdf

RAA

ԵՂԵՌՆ` ԵՂԵՌՆԻՑ ՀԵՏՈ 2015 [1] [2]
ԵՂԵՌՆ` ԵՂԵՌՆԻՑ ՀԵՏՈ (2) 2016 [3] [4]
ԵՂԵՌՆ` ԵՂԵՌՆԻՑ ՀԵՏՈ [Armenian only] [5] [6]
ANI 1050 / 2011 [7] [8]
ԱԴՐԲԵՋԱՆԸ ՔԱՂԱՔԱԿՐԹՈՒԹՅՈՒՆԻՑ ԴՈՒՐՍ [9] [10]

https://armenianarchitecture.org/en/monuments/6044

И. Орбели. Краткiй путеводитель по городищу Ани.

http://serials.flib.sci.am/Founders/Ani22/book/content.html
https://arar.sci.am/dlibra/publication/289924/edition/266208?language=en
http://www.rusbibliophile.ru/bookprint/?book=Marr_N_Ya__Ani_Knizhnaya_istor

T'oros T'oramanean, Haykakan Cartarapetut'twn, Collected Works 1 [Armenian Architecture, Collected Worksm Vol. I], (Erevan: 1952[1942])

1 https://arar.sci.am/dlibra/docmetadata?showContent=true&id=318240
2 https://arar.sci.am/dlibra/publication/386024/edition/356500

Marr, Nikolai (1934). Ани: Книжная история города и раскопки на месте городища [Ani: The Book History of the City and Excavations at the Site of the Settlement] (PDF) (in Russian). Leningrad: State Socio-Economic Publishing House. pp. 56-57.

Развалины Ани : Альбом

https://iverieli.nplg.gov.ge/handle/1234/461677
https://iverieli.nplg.gov.ge/bitstream/1234/461677/1/Razvalini_Ani.pdf
https://web.archive.org/web/20241002112801/https://iverieli.nplg.gov.ge/bitstream/1234/461677/1/Razvalini_Ani.pdf

hy:Հուշարձան (տարեգիրք) [11]

Ա. Գրիգորյան, Վաղարշապատ-Էջմիածնի քաղաքաշինական զարգացման ընթացքը [12]
Վ. Հարությունյան, Ժողովրդի ջանքերով [13]
Ջ. Քորսուել, Նոր Ջուղայի եկեղեցիների ճարտարապետությունը [14]
Արտակ Ղուլյան, Անիի Մայր տաճարի հազարամյա խորհուրդը (1001-2001 թթ.) [15]

Վերածնված ժողովրդի նորոգ ճարտարապետությունը

Լ. Բաբայան ; Վ. Մարտյան https://arar.sci.am/dlibra/publication/264931/edition/242649 https://arar.sci.am/Content/242649/file_0.pdf

^[1]

Հայկական ճարտարապետության պատմություն

https://arar.sci.am/dlibra/publication/352326/edition/324646/content
https://arar.sci.am/dlibra/publication/346610/edition/319256/content
https://arar.sci.am/dlibra/publication/346606/edition/319254/content

Таманян

https://arar.sci.am/dlibra/publication/338116/edition/308960

Architects Artsvin Grigoryan and Martin Tovmasyan

Grigoryan, Artsvin G. [in Russian]; Tovmasyan, Martin L. [in Russian]. Архитекутра Советской Армении [Architecture of Soviet Armenia] (in Russian). Moscow: Stroyizdat.

Soviet

^[2]

Всеобщая история архитектуры в 12 томах. — Ленинград ; Москва, 1966—1977
Том 12 (первая книга): Архитектура СССР

https://archive.org/details/tom-xii-kniga-1-arkhitektura-sssr Под редакцией Н. В. Баранова (ответственный редактор), Н. П. Былинкина, А. В. Иконникова, Л. И. Кирилловой, Г. М. Орлова, Б. Р. Рубаненко, Ю. Ю. Савицкого, И. Е. Рожина, Ю. С. Яралова (зам. отв. редактора). — 1975. — 755 с., ил.

Крупные общественные здания (Н. А. Пекарева)

p. 388

В эти же годы в столице Армянской ССР велось строительство своеобразного по на- значению общественного сооружения - хранилища древних рукописей Матенадара- на - одного из уникальных хранилищ мира (архит. М. Григорян, 1959 г.). Монументальный объем Матенадарана замыкает перспективу главной магистрали Еревана - проспекта Ленина. Расположен- ный по оси проспекта на склоне возвышен- ности, он хорошо вписывается в градостро- ительное окружение, являясь как бы про- межуточным звеном развитой пространст- венной композиции, завершенной стоящим на высоком гребне Канакерского плато мо-

Таманян А. 44, 48, 104, 183, 232, 236, 240, 248, 249, 252, 388, 490, 492, 502
Исраэлян Р. 368, 388, 389
Армянская ССР
Ахпат 441

ГЭС: Гюмюшская 362, Қанакерская 200

Звартноц 149

села: Бамбакашат 426

Двин 426
Санаин 442
Эчмиадзин:
кафедральный собор 149

Ереван бассейн «Лебединое озеро» 500, 503 Большой Разданский мост 496 гостиницы: «Ани» 504 «Армения» 490 Дома:

культуры 490, 492
правительства Армянской ССР 232, 236, 240, 490
профсоюзов 490 / связи 490
жилые дома:
на ул. Абовяна 496, 504
на ул. Саят-Нова 504
на ул. Церетели 496
«шахматный» 96, 97
жилой комплекс (архитекторы. Г. Қачар, М. Мазманян) 56
жилой район Шаумянский 496
завод коньячных вин 361, 362, 365

здания:

Армпромсовета (б. управление треста «Арарат») 388, 490
Наркомзема 104
ЦҚ ҚП Армянской ССР 400
Клуб строителей 110
крытый рынок 405, 411
Матенадаран (хранилище древних рукописей) 388, 389
мемориальный комплекс в честь Сардарабадской битвы 24
монумент Победы 389
памятник «Егерн» (жертвам геноцида) 500, 503

планировка 44, 48, 183, 490, 497, 501

площадь Ленина 44, 490, 502
проспект Ленина 388
птицефабрика 706
театры: 183, 388,
им. Г. М. Сундукяна 496, 616, 622
оперы и балета им. А. А. Спиндиарова 248, 249, 500, 552
школа на ул. Амиряна 380

оперы и балета им. А. А. Спиндиарова

248

249

500

552

Turkey 2020

direct role

"Azerbaijan waged this war in alliance with Turkey ... the first and unique instance of direct military intervention by an external military power in the post-Soviet space"^[3]
"Turkish support included the provision of drones, electronic warfare units, aircraft for target acquisition, long-range artillery, skilled Turkish troops that operated these platforms, and the transportation of Syrian fighters to the theater of operation for ground combat"^[4]

direct personnel involvement^[5]^[6]
- "available evidence suggests it is likely that the TB2s used in the 2020 war were owned by Azerbaijan but operated by Turkish airmen and crews"^[7]

"Turkey deployed F-16 fighters to defend Azerbaijani airspace during the war"^[8]

^[9]

arms supplies in the wake of and during the war^[10]

mercenaries, explicitly cited by UN,^[11] U.S.,^[12]

Ongoing

San Lazzaro degli Armeni

^[13]

In 1434 there is also mention of the small church of Santa Croce, which is the only one among the forty Armenian churches present in Italy during the Middle Ages that still hosts masses celebrated after the Armenian rite by the Mekhitarist fathers of San Lazzaro.3

Venice is also the birthplace of the first Armenian printed book, entitled Urbat‘agirk‘ (Book of Friday), issued between 1509 and 1513, in the Venice-based printing house established by Hakob Mełapart.6 Since then, nineteen Armenian printers worked in the city.

Since their foundation, the fathers have set themselves the principal aim of creating a new intellectual exchange between East and West, and have ceaselessly published important contributions as well as translated the works of classical antiquity into Armenian, together with modern European masterpieces.8 A great deal of this translation work was done in the nineteenth century.9 In parallel to their religious and cultural missions, in the first half of the nineteenth century, the Congregation underwent considerable expansion of its educational activities with the foundation of numerous schools and colleges in the Crimea, Venice, Padua and various centres in Asia Minor and the Caucasus.10

In 1843 the Academia Sancti Lazari inaugurated the publication of the periodical Pazmaveb. It is regarded as the patriarch of the Armenian and Armenological press and published without interruption from 1843 up to the present.11 Italian Ministry of Education (MIUR) has classified it among scientific journals.

In the Venetian panorama, one of the figures of particular prominence in Armenian Studies was the Mekhitarist father Giovanni Battista Aucher (Mkrtič‘ Awgerean). In 1818, he published a critical edition with a new Latin translation of the Chronicon by Eusebius of Caesarea. Until its publication, this book was believed to be lost, however the Armenian transla tion was able to reproduce it in its entirety (Aucher 1818). This publishing event caused a great sensation and immediately highlighted the importance of the Armenian manuscript tradition.12

add to notable residents: Boghos Ananian hyw:Պողոս Անանեան Ghoukas Indjidjian hyw:Ղուկաս Ինճիճյան

the Mekhitarist monks laid the bases for Armenian Studies in Venice. They already had their successful educational experience in Venice through the Moorat-Raphael College, the boarding school for Armenian children, at the gorgeous Venetian palazzo Ca’ Zenobio.

^[14]

^[15]

Vahagn

https://arar.sci.am/Content/337712/7-.pdf https://arar.sci.am/dlibra/publication/366087/edition/337712 Հայ ազգագրություն և բանահյուսություն․ Նյութեր և ուսումնասիրություններ, 1999, 20 Լոռի (Տաշիր-Ձորագետ) http://serials.flib.sci.am/openreader/azgagrutyun_20/book/Binder1.pdf Ըստ Դեոնդ Ալիշանի, Տաշիր-Ձորագետը վիշապաքաղ Վահագնի պաշտամունքային կենտրոններից էր, հանձին վիշապաքաղաք Օձունի:

https://cyberleninka.ru/article/n/reconstituting-religion-neo-paganism-in-armenia-summary The neo-pagans created an entire mythology around him, presenting him as a messiah, one who has been visited by the god Vahagn in order to restore the true faith and Aryan values to the Armenian nation. One of the central motifs in neo-pagan mythology is the birth of the god Vahagn. A fragment of ancient epic songs included in Movses Khorenatsi's 5th century CE History of Armenia, the so-called "Birth of Vahagn," serves as their ritual hymn. https://api.taylorfrancis.com/content/chapters/edit/download?identifierName=doi&identifierValue=10.4324/9781315729008-17&type=chapterpdf … Nzhdeh’s metaphorical invocations of Vahagn, the ancient Armenian god of thunder, were … of fighting for the Armenian nation.The call of Nzhdeh “We should talk to Vahagn,” has …

https://books.google.am/books?id=WSl4JW5hQewC&pg=PA463&dq=vahagn+armenian+god&hl=en&newbks=1&newbks_redir=0&sa=X&ved=2ahUKEwidu4GjqKyKAxUASvEDHT4_HJAQ6AF6BAgIEAI#v=onepage&q=vahagn%20armenian%20god&f=false Avetis Aharonian: The program in Paris, held in La Salle des Ingénieurs Civils de France, included anunparalleled array of European Armenophiles and Armenian intellectuals of diverse po- litical persuasions. Avetis Aharonian, this time the poet and roman- ticist rather than the civic leader and delegation president, rhapsodized in stirring tones: "Let the world witness today that all Armenian ele- ments are now united. We are one!" The Armenian people had defied misery and death to roughhew a republic on a small bit of the mother soil. Russian Armenia, the little brother, had taken that step and now had come forward to embrace the great sister, Turkish Armenia. "Glory to the departed heroes, the Vahagn of our race Richard Hovannisian: Vahagn was the pre-Christian Armenian sun god, the god of courage and of war, the dragon slayer, and the progeny of heaven, earth, and sea who had issued forth from fire. Although related to other early Indo-European deities, Vahagn has been looked upon as the all-Armenian god and the personification of Armenian ideals.

Émile Benveniste: In Armenia Vahagn was the national god .

Armenian Sebastia/Sivas and Lesser Armenia - Richard G. Hovannisian · 2004 · – Page 365 ... Vahagn , ” Varoujan emphasizes the images of nature in order to represent a con- nection to the past . Through the sacrificial animal offered to the pagan god Vahagn the poet suggests his own desire to be connected both to nature and to ...

File:Հուշարձան` Վահագնի, գյուղ Արմավիր (2).JPG

Ijevan https://archive.ph/3bFAM 1986 թ. Անկախության փողոցի սկզբնամասում — 10.1/6 Հ քանդ.` Ա. Դավթյան, միջազգային սիմպոզիումի գործերից է https://www.arlis.am/DocumentView.aspx?DocID=13320 https://archive.ph/lIels

«Ո˜վ դու Վահագն, ահա քեզի կարկառած Բազուկներս իմ արիւնոտ Կ’աղօթե˜մ ես… կ’աղօթե˜մ… » Դանիել Վարուժան https://hy.wikisource.org/wiki/%D4%B7%D5%BB:Daniel_Varoujan,_Colleced_works,_vol._1_(%D4%B4%D5%A1%D5%B6%D5%AB%D5%A5%D5%AC_%D5%8E%D5%A1%D6%80%D5%B8%D6%82%D5%AA%D5%A1%D5%B6,_%D4%B5%D6%80%D5%AF%D5%A5%D6%80%D5%AB_%D5%AA%D5%B8%D5%B2%D5%B8%D5%BE%D5%A1%D5%AE%D5%B8%D6%82,_%D5%B0%D5%A1%D5%BF%D5%B8%D6%80_1-%D5%AB%D5%B6).djvu/172 https://digilib.aua.am/book/587/611/21066/%D4%BF%D6%80%D5%AF%D5%A7%D5%BD%D5%AB%D5%B6%20%D5%B4%D5%A7%D5%BB

https://sevak.am/poem/%D4%B3%D4%BB%D5%90%D5%94-%D5%84%D5%86%D4%B1%D5%91%D5%88%D5%90%D4%B4%D4%B1%D5%91/%D5%8E%D4%B1%D5%80%D4%B1%D4%B3%D5%86%D4%BB%D5%86 Paruyr Sevak

https://hy.wikisource.org/wiki/%D5%8E%D5%A1%D5%B0%D5%A1%D5%A3%D5%B6 Վահագն (պոեմ) Եղիշե Չարենց 1916

Վահագնի ծնունդը Հովհաննես Հովհաննիսյան https://hy.wikisource.org/wiki/%D5%8E%D5%A1%D5%B0%D5%A1%D5%A3%D5%B6%D5%AB_%D5%AE%D5%B6%D5%B8%D6%82%D5%B6%D5%A4%D5%A8

https://arar.sci.am/dlibra/publication/117898/edition/107443?language=hye Դիտողություններ վիշապաքաղ Վահագնի մասին Բ. Առաքելյան 1951

Dans les jardins de la Mosquée Bleue d'Erevan, emblématique du patrimoine perse de l'Arménie. In the gardens of the Blue Mosque of Yerevan, emblematic of Armenia's Persian heritage. https://x.com/O_Decottignies/status/1860659033096548591/ https://archive.ph/jKZe9

Mordechai Kedar France’s ambassador sparks outrage with support for Persian hegemony in Armenia – opinion https://www.jpost.com/opinion/article-832047#832047 https://archive.ph/1Axbn

The Blue Mosque in Yerevan was built under Persian rule in typically Persian style. Does calling a Roman aqueduct Roman "demonstrate support" for colonialism ? https://x.com/O_Decottignies/status/1864776703144280093 https://archive.ph/izQqP

^[16]

Grossman, Armenian Sketchbook

p. 5 // ON A HILL above Yerevan stands a statue of Stalin. No matter where you are in the city, you can clearly see the titanic bronze marshal. If a cosmonaut from a far-off planet were to see this bronze giant towering over the capital of Armenia, he would understand at once that it is a monument to a great and terrible ruler. …the work of Merkurov. It may be his best work. It may even be the finest monument of our time. It is a monument to our epoch-a monument to the epoch of Stalin.

p. 8 Andranik Pasha-the Armenian partisan leader and officer in the Russian army, worshiped by the Armenian peasantry

p. 14 It is upsetting to think that the world's greatest literature has played its part in reinforcing this stereotype: of the Armenian as huckster, voluptuary, and bribe-taker. Why has Russian literature been so eager to appeal to the barrack room? Why has it inculcated such mindless, chauvinistic hatred?

p.22 I already knew that it was Tamanyan who had created the architectural style of the new Yerevan, and that he had drawn his inspiration from ancient Armenian churches;' I knew he had resurrected an ancient ornamental pattern depicting a bunch of grapes and the head of an eagle....

p. 24 the countless portraits of Anastas Mikoyan [in Yerevan]

p. 88 Vazgen / But I sensed nothing fanatical about the man I was talking to. He was intelligent, educated, and worldly. An enlightened worldliness was, in fact, his most striking quality. 105 Vazgen I, on the other hand, was clearly not a great man. I calmed down not because he was kind and considerate but because I realized that he was unremarkable. I had already met many people like him.

p.127 / ftn 4 In the beginning of 1962—soon after Grossman's visit-—the statue of Stalin on the hill over Yerevan was finally taken down; it had been one of the last important Stalin monuments still standing.

Thomson, Robert W. (1981). "The Armenian Image in Classical Texts". In Hovannisian, Richard G. (ed.). The Armenian Image in History and Literature. Undena Publications. p. 22. ISBN 978-0890030882. p. 10 Hence, also, the slowness with which the Armenian language became the common tongue; according to Strabo, only after the time of Artaxias (Artashes) in the early second century B.C. did the inhabitants of Armenia speak the same language (ibid. 14.5).

p. 19 As for Armenia being within the Iranian cultural orbit, that is the subject of a separate communication.3 So I pass over it with simply a reminder that according to Moses Khorenatsi (I 9) the only written record of early Armenian traditions was kept in Parthian archives. This archive, like those of Armenian documents at Edessa or Ani, is fictitious. But the point is that the Armenian historian does not look to the West; rather, he assumes that it is in the Iranian sphere that Armenian culture has its origins. Armenian writers do not describe the geography of their native land in detail. They frequently refer to Armenia as being "in the Northern regions." Again, this is relative to Iran rather than to Greece or Rome.

23-24 In Etishé we already find the emphasis that to abandon the covenant, which is a covenant of Armenians, is to be both a traitor and an apostate. Etishé was strongly influenced by the Maccabees, whose concept of religion included the whole traditional Jewish way of life. Again and again, the same phrases used by the Jewish heroes in those books are echoed in Etishé: it is for their ancestral customs that the Armenians are fighting. So it is significant that although Etishé was indebted to Christian hagiographical texts for much of his imagery, his explicit models are not the early Christian martyrs who died for their faith alone regardless of ethnic background, but the generals and leaders of ancient Israel.

p. 24 Although the Armenians were Christian, that was not the most important factor for writers like Etishé; rather, their religion was only the framework within which something more important was happening. The Armenians were not the defenders of Christendom at large holding back the heathen on the eastern border. They were defending their ancestral way of life and their individual traditions.It is therefore not at all surprising that in later generations those ecumenically minded Armenians who endeavored to bridge the gap between the Christian churches in the East met with no lasting success. Most Armenians were not willing to lose their Armenianness as part of a larger church. And those who for one reason or another accepted communion with the Greeks were regarded as traitors to their country. Although the Greeks were Christian that did not matter. The Zoroastrian Persians were "impious and irreligious" for Etishé as were the Muslims for Thomas Artsruni. But they were not regarded in any worse light than the Byzantines. Hence the famous comment of the Catholicos Moses II; when summoned by the emperor Maurice to attend a synod in Constantinople where the union of the churches might be effected, he exclaimed(Narratio, S 102): "I shall not cross the river Azat or eat fermented bread or drink warm water." The river Azat then marked the frontier between Eastern Armenia and Byzantine territory, but Moses is playing on its meaning"free." The references to fermented bread and warm water are to differences between Greeks and Armenians in the celebration of the liturgy, differences that are as significant and irreconcilable as differences in the theology of the Christian faith itself.

p. 25 The eighth-century scholar Stephen of Siunik' has a few lines on Armenian as compared to other languages which are worth quoting:"All the variations and different properties of words and expressions of different people derive from an original and uncultivated language. The Greek language is delicate; Latin is severe; the language of the Huns is arrogant; Syriac is diffident; Persian is luxurious;the language of the Alans is pleasing; that of the Goths humorous; Egyptian is hard; Indian tremulous. But Armenian is delightful and capable of containing all the virtues of the others."

Ghazanchetsots Cathedral

Nasimi Aghayev: Church in liberated Shusha, Azerbaijan, beautifully restored. Its pre-occupation appearance has been revived. Preserving our homeland’s cultural and religious heritage remains a top priority. https://x.com/NasimiAghayev/status/1843041549690749025 https://archive.ph/cr5bP

Nina Garsoïan

https://mesaas.columbia.edu/in-memoriam-prof-emerita-nina-garsoian/
https://isaw.nyu.edu/library/blog/Garsoian-1923-2022
https://www.thebritishacademy.ac.uk/fellows/nina-garsoian-FBA/
https://naasr.org/blogs/news/in-memoriam-prof-nina-g-garsoian-1923-2022
https://mirrorspectator.com/2022/08/16/eminent-armenologist-nina-garsoian-passes-away/
https://www.academia.edu/116826340/Nina_G_Garso%C3%AFan_April_11_1923_August_14_2022_
Findikyan^[17]
Mathews^[18]

Nina Garsoian^[19] [16]

53 Forgeries, such as the supposedly double History of Tarõn traditionally attributed to the fourth century Syrian, Zenob Glak, continued in the seventh century by the Armenian, Yovhannēs Mamikonean, has now been shown to be a single tenth century construct.
56 In recent years, however, the growing mass of prosopographical and visual evidence, as well as closer analyses of the narrative sources have begun to wean us away from an earlier westernizing complacency and to the acknowledgement that the undeniably deeply Christian early Armenian society rested on an overwhelmingly Iranian base.
59 As such, in its complexities and contradictory paradoxes Armenia might even aspire to a new status, that of being viewed not as a periphery but as a new center lying athwart the cultural frontier of the only border between the contemporary world powers: Rome and Persia whose acknowledgement of their mutual equality made impossible the perception of either one as dominant.65

Gagik I of Armenia

ԵՂԵՌՆ` ԵՂԵՌՆԻՑ ՀԵՏՈ (2) 2016 [17] [18]

p. 28 https://archive.ph/6Y3fH/c035b584f2414d4b0c7a64f99b39bc8de570b3fa.jpg

The Art of Armenia: An Introduction - Page 64 - Christina Maranci · 2018 - p. 64

... Gagik ( Figure 3.7 ) . Measuring 2.26 m high , and al- most in - the - round , it was once affixed to the church exterior . While now lost , it is recorded in archival photographs and drawings , showing Gagik wearing a large turban and

Between Islam and Byzantium: Aght'amar and the Visual ... - Page 45 - Lynn Jones · 2007

... turban of immense proportions , painted white . The statue also featured an undecorated mantle , painted red , worn over a painted white tunic . A carved necklace bearing a large cross rested on Gagik's chest . The tunic's sleeves ...

Visions of Community in the Post-Roman World: The West, ... - Page 238

Gagik , carved at a monumental scale ( Figures 13.10 , 13.11 ) .32 Here he is haloed and wears a jeweled crown and a ... turban as a symbol of royal status

The Identity of the Mysterious Statue from the Erzerum Museum / January 1999

https://www.researchgate.net/publication/214487606_The_Identity_of_the_Mysterious_Statue_from_the_Erzerum_Museum

Varazdat Harutyunyan

https://www.sci.am/membersview.php?id=141&d=&l=&langid=1
https://arar.sci.am/dlibra/publication/43072/edition/38588/content 
Կառավարական հանձնաժողով` https://arar.sci.am/dlibra/publication/193081/edition/175429/content
https://arar.sci.am/dlibra/publication/192167/edition/174560/content
https://arar.sci.am/dlibra/publication/192965/edition/175320/content
https://arar.sci.am/dlibra/publication/337606/edition/308354?language=en

Harutyunyan, Varazdat (1992). Հայկական ճարտարապետության պատմություն [History of Armenian Architecture] (PDF) (in Armenian). Yerevan: Luys. ISBN 5-545-00215-4. Archived from the original (PDF) on 2 January 2022.

Heinrich Hübschmann

Armenische Grammatik

https://archive.org/details/ArmenischeGrammatik

https://www.degruyter.com/document/doi/10.1515/if-1899-0107/html?lang=de

Chess in Armenia

2009 stamps https://armenianstamps.org/wp-content/uploads/2009/h0P5WYkufuwowk23fAZOOhM5wU.jpg https://armenianstamps.org/wp-content/uploads/2009/1463489822.png http://armenianstamps.org/wp-content/uploads/2009/1463489752.png Հայաստանը` շախմատի համաշխարհային օլիմպիադայի կրկնակի չեմպիոն / Թողարկման օրը` 29 հուլիսի 2009թ.

https://arar.sci.am/dlibra/publication/399166/edition/369489/content

Առանձնահատուկ է նաև Վիկտոր Համբարձումյանի վերաբերմունքը դեպի շախմատը: Դա կարող էր ունենալ մի քանի պատճառ: Սերը դեպի շախմատը խիստ տարածված է և անկախ տարիքից ու սեռից, շախմատով հրապուրվում են տարբեր բնավորոթյան և խառնվածքի մարդիք, և դա բնական է: Բավական է հիշել, որ շախմատը ներառում է արվեստի, գիտության և սպորտի որոշակի տարրեր, երանգներ, որոնք հրապուրիչ են դարձնում այդ հնագույն խաղը: Այդ բոլորն իհարկե կարող են հասկանալի դարձնել Վիկտոր Համբարձումյանի վերաբերմունքը շախմատի նկատմամբ: Բայց Վիկտոր Համբարձումյանն ավելի խորն էր նկատում երևույթներն ու նրանց էությունները: Խոսքը վերբերում է մասնավորապես Վիկտոր Համբարձումյանի շախմատային խաղի մեկնաբանմանը. Երբ երկրորդ անգամ Տիգրան Պետրոսյանը դարձավ աշխարհի չեմպիոն շախմատի գծով, ինչպես նաև առաջին անգամ, Վիկտոր Համբարձումյանը ողջույնի խոսք հրատարակեց թերթերում: Այս անգամ հատուկ ուշադրության էր արժանի Վիկտոր համբարձումյանի շախմատի դերի և նշանակության մասին հետևյալ մեկնաբանությունը. «Ինձ հաճույք է պատճառում, որ գոյություն ունի մտավոր գործունեության (ընդգծումն իմն է. Գ. Բ.) մի բնագավառ, որտեղ հնարավոր է օբյեկտիվորեն համեմատել տարբեր անձնավորությունների մտքի կարողությունները և միարժեք կերպով որոշել, թե ով է հզորագույնն աշխարհում: Այդ բանագավառը շախմատն է: Առավել հաճելի է գիտակցել, որ մտքի այդպիսի գերազանցությունը պատկանում է մեր հարազատ Տիգրան Պետրոսյանին»:

Dictionary of the Middle Ages, vol. 1, 1982,

https://pdfhost.io/v/MScSX.77r_dictionary_of_the_middle_ages
https://web.archive.org/web/20240923175315/https://pdfhost.io/v/MScSX.77r_dictionary_of_the_middle_ages

Nina Garsoïan, pp. 474-487

p. 483 Archaeological evidence makes it clear that the population of Ani far surpassed that of western capitals.
p. 485 The numerous Zakcarid inscriptions leave no doubt that they considered themselves Armenians, and they often acted independently.

Lucy Der Manuelian, "Armenian Art"

p. 495 The outstanding example of Armenian architec¬ tural sculpture appears in the second period at the Church of the Holy Cross, built by King Gagik I be¬ tween 915 and 921 on the island of Aftcamar in Lake Van. It is the first medieval stone monument in the art of both East and West to be entirely covered with sculptured reliefs.
p. 496 The only il¬luminations extant from the early period are the four sixth-century miniatures included at the end of the ninth-century Gospel of Efmiacin (Erevan, Matenadaran 229).
p. 497 Thirteenth-century Cilician manuscripts attained such a high degree of excellence that they rank among the best examples of medieval illumination, East or West. Tcoros Roslin, the head of the patriarchal scriptorium, whose signed works date from 1256 to 1268, was the foremost painter of the period.

Krikor H. Maksoudian "Armenian Saints"

p. 520 The Armenian church discontinued introducing new entries into the calendar and the Lectionary in the thirteenth century. The commemoration of the Holy Translators—Mastocc, the historian EHse (sixth century), Movses the Grammarian, the philos¬ opher David the Invincible, the mystic poet Gregory of Narek (tenth century), and the twelfth-century theologian, poet, and katholikos Nerses IV Snor- hali—was probably initiated in the thirteenth cen¬ tury. This is evident from the following: Mastocc was actually venerated with Sahak on a different day. Mastocc is commemorated twice. The first day is the Feast of the Holy Translators and the second is that of Sahak and Mastocc together. The second is the older; grouping little-known and somewhat legend¬ ary figures such as Movses the Grammarian, David the Invincible, and Ehse with historical personalities such as Gregory of Narek and Nerses Snorhali points to a date after the time of the latter; the hymn of the Holy Translators was not written before the thirteenth century. The commemoration of the Holy Translators may have been one of the last entries in the calendar.

hy:Կարեն Բալյան Современная национальная архитектура Армении 1987 https://arar.sci.am/dlibra/publication/329264/edition/300509

p. 171

Այս լիճը Օրդակլուի և Քեօլանի-ղռանի (նոյն գաւառի) բե- ւեռագիը արձանագրութիւնների մէջ կոչւում է «Suinia» որ ու- րարտերէն «լիճ» կամ «աւազան» է նշանակում: Հաւանօրէն այս անունից ծագել է Սիւնիք խօսքը, որ դարձել է այս լճի և սրա վիճակի յատուկ անունը և «Սեւանայ» կոչումը, որ կրում է այժմ այդ լիճն ու նըա միջի կղզին. եր. [Gilles, Lettre sur Caucase. 293 յիշ. Ալիշան, Սիսական. 26]

p. 172

Հայ մատենագիրները, առնելով Մ. Խորենացուց, կոչում են նրան Գեղամայ ծով, իսկ շրջակայքը' Գեղարքունի, յառաջարած համարելով Գեղամ նահապետի անունից, սակայն աւելի հաւանա- կան է, որ այն կոչումը ծագած լինի Օրդակլուի բևեռագիր ար- ձանագրութեան մէջ յիշուած Կիենունի երկրի անունից, որ վե- րաբերում էր Սևանայ լճի հիւսիս-արևմտեան մասին, այժմեան Օրդակլու գիւղի շրջակայքին։ [Никольскій: Клинообразныя надписи Закавказья.]
Ռուսները կոչում են Գոգչա և Սեւանգա, առաջինն առնելու թրքական Գէօգ-չայ կոչումից, իսկ երկրորդը' հայկական այն սխալ ստուգարանութիւնից, թե Սևան անունը յառաջացել է Սև-Վանք խօսքերից, որ վերաբերում են լճի մէջ գտնուած կղզու վրայ կա- ռուցուած Սև-Վանքին:

p. 174

Հրազդան կամ Հուրաստանը երբենն կոչւում է նաև Բջնիջուր Բջնի աւանի անունով, իսկ սովորարար անուանւում է Զանգու: Այս անունը հաւանօրէն ստացել է արաբական տիրապետութեան ժամանակ այն Զէնգի գաղթականներից, որոնք մահմեդականու- թեան առաջին դարում թողնելով իրենց հայրենիքը' Զանգելաը կամ Զանզիբարը (Աֆրիկայի արևելեան ափում), տեղափոխուել են Արաբիա, և այնտեղից, գուցէ, այս գետի ափը1: [Այս անունը 1) Шопень: Истор. памятникь состояния Армянской об- ласти: եր. 247:]

^[20]

Ara Norenzayan

https://archive.ph/q0Ewc

After 15 years of the fluctuating uncertainty and mayhem of Lebanon’s war, Norenzayan’s family finally left Beirut in 1990. It turned out to be six months before the war ended.
Even though he finds a sense of cultural and group identity in the Armenian Orthodox Church, he attends less and less.
Norenzayan’s own family’s religious origins are in the Armenian Orthodox church, whose members were targeted during Lebanon’s civil war for trying to remain neutral.

Marie-Félicité Brosset old Ani drawing

https://web.archive.org/web/20231106192838/https://acikbilim.yok.gov.tr/bitstream/handle/20.500.12812/100801/yokAcikBilim_10319122.pdf?sequence=-1&isAllowed=y

89: Görsel 65: Marie-Felice Broset-Julius Kastner, Fethiye (Ani Katedrali) Camii, Gravür, 1860
93: Görsel 71: Sanatçı Bilinmemektedir, Aziz Prkitch,(Keçel-Halaskar) Kilise, Gravür, 1860
101: Görsel 84: Marie-Felice Broset, Aziz Prkitch, (Keçel-Halaskar) Kilisesi, Gravür, 1861
102: Görsel 86: Marie-Felice Broset, Fethiye Camii (Ani Katedrali), Gravür, 1861

Brosset, M. F. (2003). Gürcistan Tarihi. (Çev. H. D. Andreasyan, Yayına hazırlayan: Erdoğan Merçil). Ankara: Türk Tarih Kurumu.

Brosset, M. (1861). Les Ruınes D'anı, Capıtale De L'armenıe Sous Les Roıs Bagratıdes, Aux X Et XI Sıecles: Hıstoıre Et Descrıptıon, St. Petersbourg. [19]

also here: https://www.peopleofar.com/2015/11/28/beautiful-illustrations-of-the-ruins-of-ani-from-an-old-book-1861/

Image_of_Edessa#Holy_Face_of_Genoa

This image is kept in the Church of St Bartholomew of The Armenians in Genoa, Italy

Tigranocerta

https://raa-am.org/%D5%BE%D5%A1%D6%80%D5%B1%D6%84-n-17/ https://raa-am.org/wp-content/uploads/2022/10/%D5%8E%D4%B1%D5%90%D5%81%D5%94-N-17.pdf

Canepa, Matthew P. (2018). The Iranian Expanse: Transforming Royal Identity through Architecture, Landscape, and the Built Environment, 550 BCE–642 CE. Oakland: University of California Press. ISBN 9780520290037.

FIGURE 5.3 Satellite image of Tigranakert-Arzan (view from north). Semicircular outline of the ruins of the theater visible at lower edge by the river at the center right (© DigitalGlobe/Google Earth).

Tuff

1929։ BUILDING STONE IN ARMENIA IS SAWED AND NAILED LIKE WOOD https://www.nytimes.com/1929/05/19/archives/building-stone-in-armenia-is-sawed-and-nailed-like-wood.html

1934։ ARMENIA BLOOMING UNDER SOVIET RULE https://www.nytimes.com/1934/10/25/archives/armenia-blooming-under-soviet-rule-irrigation-and-electricity-are.html One cannot go fifty yards with- out seeing a half-dozen new build- kings three or four stories high. side by side with the flat-roofed, single-story mud cottages of the ancient city. The new buildings are either of dark basaltic rock or pink tufa-rock which can be sawed like wood into planks or blocks, is half the weight of stone or brick, but is stronger than either, and is probably the best building material in the whole world. This Armenia produces in unlimited abundance.

The new university, theatre, government houses, workers' clubs, apartment dwellings - everywhere there are rising simple yet gracefull pink buildings of tufa to replace the flat huts of baked clay.

Yerevan mosque, Isfahan church

http://armenianstamps.org/wp-content/uploads/2017/1/1508920956.jpg https://armenianstamps.org/Armenian-Stamps/901

Ashot Hovhannisian

Aytsemnik Urartu 1943 թվականին Հովհաննիսյանին ազատել են բանտից, և մեկ տարի անց՝ 1944 թվականին Այծեմնիկ Ուրարտու և Հովհաննիսյան ամուսնացել են[3]։

https://twitter.com/Gegham_Artsakh/status/1722377767742796051 Shahumian statue https://archive.ph/xkMmS

Armenian_Americans#Notable_people

Armen Keteyian

Mother Armenia

https://www.rferl.org/a/mother-armenia-yerevan-iconic-statue/31145539.html

Larry Gagosian

https://www.newyorker.com/magazine/2023/07/31/larry-gagosian-profile

Richard Hovannisian

https://twitter.com/ArmenianStudies/status/1678861287156228096
https://twitter.com/Tom_deWaal/status/1679073843841826824
https://archive.ph/rNpqA

Sergey Khachatryan

https://www.mariinsky.ru/company/orchestra/violin/khachatryan/

Édouard Balladur

Armenian?

Henrikh Mkhitaryan

https://www.sports.ru/tribuna/blogs/updated/3122787.html

Varaztad Kazanjian

https://journals.lww.com/plasreconsurg/fulltext/2007/12000/miracle_man_of_the_western_front__dr__varaztad_h_.55.aspx

Arsen Zakharyan^[21]

Armenian parliament shooting

https://armenpress.am/eng/news/1114196.html Robert Kocharyan discussed Meghri-Nagorno Karabakh swap option with Heydar Aliyev in 1999 - Pashinyan

https://armenpress.am/eng/news/1113683.html Karen Demirchyan and Vazgen Sargsyan prevented Meghri-Nagorno Karabakh 1999 swap with their lives, says Pashinyan

James P. Bagian

Հարցազրույց Ջիմ Բաղյանի հետ https://www.youtube.com/watch?v=KnrHf-q3_a8 https://ghostarchive.org/varchive/KnrHf-q3_a8

Dadivank

https://armenpress.am/arm/news/1105923.html

https://twitter.com/ArtsakhOmbuds/status/1653401923712696322 🇦🇿 attempts to expel Armenian clergymen from #Dadivank Monastery in the #Karvachar region. The falsification of #Artsakh's history and "albanisation" of its Armenian cultural & religious heritage are unacceptable. We urge @UNESCO to take action by sending its mission to Artsakh.

Libaridian, Gerard, ed. (1991). Armenia at the Crossroads: Democracy and Nationhood in the Post-Soviet Era. Watertown, MA: Blue Crane.

Occupation of the Ottoman Bank

p.17 On August 24, 1896, a group of Dashnaktsakans (members of the Dashnaktsutiune) occupied a branch of the Ottoman Bank in Constantinople, an act considered the first recorded act of urban terrorism. The group threatened to blow up the building with its occupants (and contents) unless Western governments intervened to put an end to the massacres of Armenians in the Eastern provinces. Western diplomats made an informal pledge to look into the situation; the attackers were led out of the country; the massacres continued and spread to the capital.

p.17 the strategy of Armenian political parties prior to 1920 is best characterized, in the opinion of the editor, by indecision. The political parties did make serious efforts to work through the constitutional system of the Ottoman Empire to bring changes, whenever any possibility or hope of success for such a strategy arose. More often than not, however, they relied on Western Powers to pressure the Ottoman government. This was as much a matter of strategy and the absence of options as of cultural self-definition.

p.17 It is possible to characterize the fedayee or guerrilla movement against the Ottoman Empire as a peasant rebellion, a mechanism to defend families and crops in a disintegrating rural economy; or, as a demonstration of Armenians' virility, therefore an assertion of the right to be taken seriously. It is correct to assert, nonetheless, that the organizers of the movement never made up their mind whether the ultimate purpose of the movement

^[22]

p. 94

Fig. 26: Haghbat Foyer, 1185-1208. This foyer is believed to be the first implementation of the two-pairs-of-crossing-arches to obtain a large, uninterrupted entrance hall. This emphasized the function of the church as a social institution, a function it continues to fulfill in the Diaspora of Armenians, East and West. 
Fig. 29: Haghbat Belltower, 1245. Haghbat's is the most famous belltower in Armenian architecture, by virtue of its harmonious composition and daring shape, dependent for stability on an anti-seismic belt in dovetailed stone. The octagonal shapes at the second and third storey underlie the most frequently used proportions on this structure being based on (i).

Zvartnoc Chapelle

File:Relief of Noah's Ark-Sainte-Chapelle-Paris-2.jpg

Lang, David Marshall (1970). Armenia: Cradle of Civilization. London: Allen & Unwin.

p. 209 It is interesting that the Sainte-Chapelle in Paris bears a stone relief showing Noah’s Ark and the Deluge, with Mount Ararat and the Armenian cathedral of Zvartnotz in the background.

Thierry, Jean-Michel; Donabédian, Patrick (1989) [1987]. Armenian Art. Translated by Celestine Dars. New York: Harry N. Abrams. ISBN 0-8109-0625-2.

^[23] https://archive.org/details/thierry-1989-armenian-art/page/69/mode/1up?q=chapelle&view=theater

[Zvartnoc] We must at this point refute an absurd, but often repeated, opinion: it has been said that the craftsman who sculpted the bas-relief of Noah’s Ark on the facade of the Ste. Chapelle, in Paris, took Zuart'noc’ as a model. How could a 13"" century man copy a work which had collapsed over 400 years before?

Երկու բարձրաքանդակ Փարիզի Սեն-Շապել տաճարից։ Նկարը Տ. Մարությանի «Զվարթնոց» գրքից։ Հեղինակն այն կարծիքն է հայտնում, որ պատկերում Զվարթնոցն է։ https://www.facebook.com/448099688663557/photos/a.455404047933121/1272110316262486/ / book PDF archived

https://tiranmarutyan.am/wp-content/uploads/2023/03/marutyan_zvartnoc_1963.pdf p. 117

^[24] Zvartnots relief in France https://tert.nla.am/archive/NLA%20AMSAGIR/SovetakanHayastan1945/1962(7).pdf

Sasun

Sasun (historical region)

Apaga, Armenia https://hetq.am/hy/article/92459 hy:Սարգիս Մուրադյան

Հայաստանի Հանրապետության բնակավայրերի բառարան [Dictionary of Settlements of the Republic of Armenia] (PDF) (in Armenian). Yerevan: Centre of Geodesy and Cartography, Cadastre Committee of the Republic of Armenia. 2008. p. 51. Archived from the original (PDF) on 2018-03-11.

ancestry

p. 7 ԱԳԱՐԱԿԱՎԱՆ- գյուղ Արագածոտնի մարզում: Հեռավորությունը մարզկենտրոնից` 32 կմ հս-արմ., բարձրությունը ծովի մակերևույթից` 1450 մ: Ա. է վերանվանվել 04.07.2006թ.: 1922թ.ուներ 550, 1959-ին` 535, 1970- ին` 610, 1979-ին` 707, 2001-ին` 1069, 2004-ին` 1104 բնակիչ, որոնց նախնիները գաղթել են Սասունից և Տարոնից:

p. 11 ԱԽՈւՐԻԿ- գյուղ Շիրակի մարզում, Ախուրյան գետի աջ ափին: Բարձրությունը ծովի մակերևույթից` 1470 մ, հեռավորությունը մարզկենտրոնից` 5 կմ հվ-արմ.: 1886թ. ուներ 410, 1897-ին` 484, 1926-ին` 739, 1939-ին` 1119, 1959- ին` 941, 1970-ին` 1137, 1979-ին` 1107, 2001-ին` 1163, 2004-ին` 1069 բնակիչ, որոնց նախնիները գաղթել են Մուշից, Սասունից, Խնուսից և Կարսից:

p. 22 ԱՇՆԱԿ- գյուղ Արագածոտնի մարզում, մարզկենտրոնից` 50 կմ հս-արմ., բարձրությունը ծովի մակերեվույթից` 1420 մ: Բնակչությունը` 1831թ.-62, 1873թ.-363, 1931թ.-778, 1959թ.-965, 1970թ.-1110, 1979թ.-1061, 2001թ.-1226, 2004թ.-1364 բնակիչ, որոնց նախնիները գաղթել են Սասունի Փիրշեն, Մշգեղ, Տալվորիկ, Մկդենք, Ջրթնիկ, Քաջրենք, Ճամ, Բլոենք, Տալհոր, Գոմք և Կոշակ գյուղերից:[20]

p. 23 ԱՊԱԳԱ- գյուղ Արմավիրի մարզում, Մեծամոր գետի աջ ափին: Բնակավայրը գտնվում է ծովի մակերևույթից 837 մ բարձրության վրա, մարզկենտրոնից 15 կմ հվ-արլ.: 1831թ. ուներ 280, 1873- ին` 360, 1914-ին` 535, 1922-ին` 544, 1931-ին` 427, 1959-ին` 984, 1970-ին` 1205, 1979-ին` 1232, 2001-ին` 1679, 2004-ին` 1700 բնակիչ: 1915թ. այստեղ են հաստատվել Սասունի Մոտկան գավառից եկած վերաբնակիչները:[21]

p. 25 ԱՎԱՆ- գյուղ Արագածոտնի մարզում, Արագածի հվ. լանջերին: Հեռավորությունը մարզկենտրոնից` 24 կմ հսարմ., բարձրությունը ծովի մակերևույթից` 1680 մ: Բնակչությունը` 1831թ.- 104, 1873թ.-321, 1916թ.-556, 1939թ.-672, 1959թ.-675, 1970թ.-626, 1979թ.-640, 2001թ.-915, 2004թ.-866 բնակիչ, որոնց նախնիները գաղթել են Սասունից, Մուշից, Բաղեշից, Վանից և Կարսից:

p. 49 ԲՈւԺԱԿԱՆ- գյուղ Կոտայքի մարզում, Ծաղկունյաց լեռների հվ. լանջին: Բնակավայրը գտնվում է ծովի մակերևույթից 1800 մ բարձրության վրա, մարզկենտրոնից 34 կմ հվ-արմ.: 1831թ. ուներ 72, 1873-ին` 268, 1922-ին` 384, 1939-ին` 1190, 1959-ին` 1008, 1970-ին` 1298, 1979-ին` 1201, 2001-ին` 1724, 2004-ին` 1763 բնակիչ, որոնց մի մասի նախնիները, սկսած 1829թ-ից այստեղ են գաղթել Բիթլիսից, Արծափից, Ալաշկերտից, Մուշից, Սասունից, ինչպես նաև Խոյից ու Սալմաստից:

p. 66 ԴԱՎԹԱՇԵՆ- գյուղ Արագածոտնի մարզում, Արագածի հվ-արմ. փեշերին: Հեռավորությունը մարզկենտրոնից` 40 կմ հս-արմ., բարձրությունը ծովի մակերևույթից` 1730 մ: 1897թ. ուներ 308, 1926-ին` 266, 1939-ին` 413, 1959- ին` 563, 1970-ին` 620, 1979-ին` 710, 2001-ին` 752, 2004-ին` 777 բնակիչ, որոնց նախնիները գաղթել են Սասունից:[22]

p. 78 ԶՈՎԱՇԵՆ- գյուղ Կոտայքի մարզում, Հատիս լեռան հս-արլ. փեշերին, մարզկենտրոնից 55 կմ հվ-արլ.: Բնակավայրը գտնվում է ծովի մակերևույթից 2100 մ բարձրության վրա: 1873թ. ուներ 201, 1897-ին` 374, 1926-ին` 246, 1939-ին` 372, 1970-ին` 287, 1979-ին` 204, 1989-ին` 196, 2001-ին` 196, 2004- ին` 217 բնակիչ, որոնց մի մասի նախնիները 1915-18թթ. այստեղ են գաղթել Վանի, Մուշի, Սասունի գյուղերից:

p. 78 ԶՈՎԱՍԱՐ- գյուղ Արագածոտնի մարզում, Արագած լեռան հվ-արմ. լանջին: Հեռավորությունը մարզկենտրոնից` 61 կմ հս-արմ., բարձրությունը ծովի մակերևույթից` 2100 մ: Բնակչությունը` 1873թ.-383, 1931թ.-819, 1959թ.- 693, 1970թ.-661, 1979թ.-553, 2001թ.-596, 2004թ.-641 բնակիչ, որոնց նախնիները այստեղ են գաղթել Սասունի գյուղերից:[23]

p. 81 ԹԱԼԻՆ- քաղաք Արագածոտնի մարզում, Արագած լեռան հվ. փեշերին: Հեռավորությունը մարզկենտրոնից` 48 կմ հս-արմ., բարձրությունը ծովի մակերևույթից` 1585 մ: Բնակչությունը` 1831թ.-166, 1873թ.-1025, 1897թ.- 1438, 1914թ.-1558, 1926թ.-1091, 1939թ.- 2255, 1959թ.-2469, 1979թ.-4227, 2001թ.- 5614, 2004թ.-5600 բնակիչ, որոնց նախնիները գաղթել են Մուշի և Սասունի գյուղերից:

pp. 84-85 ԻՐԻՆԴ- գյուղ Արագածոտնի մարզում, Արագած լեռան հվ-արմ. լանջին: 85 Հեռավորությունը մարզկենտրոնից` 46 կմ հս-արմ., բարձրությունը ծովի մակերևույթից` 1900 մ: 1831թ. ուներ 29, 1873-ին` 179, 1897-ին` 352, 1926- ին` 288, 1931-ին` 403, 1939-ին` 497, 1959-ին` 679, 1970-ին` 735, 1979-ին` 762, 2001-ին` 840, 2004-ին` 850 բնակիչ, որոնց նախնիները գաղթել են Մուշի և Սասունի գյուղերից:

p. 88 ԼԵՌՆԱՄԵՐՁ- գյուղ Արմավիրի մարզում, մարզկենտրոնից 25 կմ. հս-արլ., ծովի մակերևույթից 975 մ բարձրության վրա: 1831թ. ուներ 38, 1897-ին` 355, 1926-ին` 57, 1939-ին` 226, 1959- ին` 221, 1979-ին` 363, 2001-ին` 405, 2004-ին` 504 բնակիչ, որոնց նախնիները գաղթել են Բիթլիսի և Սասունի գյուղերից:

p. 89 ԼԵՌՆԱՐՈՏ- գյուղ Արագածոտնի մարզում, Արագած լեռան հվ. փեշերին: Հեռավորությունը մարզկենտրոնից` 27 կմ հս-արմ., բարձրությունը ծովի մակերևույթից` 1725 մ: Բնակչությունը` 1831թ.-38, 1897թ.-296, 1939թ.- 316, 1959թ.-526, 1970թ.-294, 1979թ.-288, 2001-ին` 343, 2004թ.-335 բնակիչ, որոնց նախնիները գաղթել են Մուշից և Սասունի Գելեգուզան, Հեթինք, Սպղանք և այլ գյուղերից:

p. 100 ԾԱՂԿԱՇԵՆ- գյուղ Արագածոտնի մարզում, Արագածի արլ. ստորոտին: Հեռավորությունը մարզկենտրոնից` 16 կմ հս-արմ., բարձրությունը ծովի մակերևույթից` 1950 մ: Բնակչությունը` 1831թ.-118, 1897թ.-427, 1926թ.-565, 1939թ.-629, 1959թ.-388, 1970թ.-457, 1979թ.-503, 2001թ.-600, 2004թ.-596 բնակիչ: Գյուղը 1829թ. հիմնադրել են Ալաշկերտից և Դիադինից գաղթածները: 1870-ական թթ. այստեղ են բնակություն հաստատել Մուշի և Սասունի գաղթականները:

p. 104 ԿԱԹՆԱՂԲՅՈւՐ- գյուղ Արագածոտնի մարզում, մարզկենտրոնից` 42 կմ հսարմ., բարձրությունը ծովի մակերևույթից` 1720 մ: 1831թ. ուներ 75, 1897-ին` 681, 1926-ին` 456, 1939-ին` 910, 1959- ին` 940, 1970-ին` 1220, 1979-ին` 1374, 2001-ին` 1347, 2004-ին` 1580 բնակիչ, որոնց նախնիները գաղթել են Սասունից, Խնուսից և Մուշից:

p. 110 ԿԱՐՄՐԱՇԵՆ- գյուղ Արագածոտնի մարզում, մարզկենտրոնից` 56 կմ հսարմ., բարձրությունը ծովի մակերեվույթից` 2000 մ: Բնակչությունը` 1831թ.-22, 1897թ.-790, 1926թ.-601, 1939թ.-860, 1959թ.-830, 1970թ.-616, 1979թ.-562, 2001թ.-634, 2004թ.-657 բնակիչ, որոնց նախնիները գաղթել են Վանից, Ալաշկերտից, Կարսից և Սասունից:

p. 111 ԿԱՔԱՎԱՁՈՐ- գյուղ Արագածոտնի մարզում, մարզկենտրոնից` 38 կմ հսարմ., բարձրությունը ծովի մակերեվույթից` 1675 մ: 1831թ. ուներ 18, 1897- ին` 410, 1926-ին` 338, 1939-ին` 585, 1959-ին` 679, 1970-ին` 802, 1979-ին` 796, 2001-ին` 1012, 2004-ին` 1095 բնակիչ, որոնց նախնիները գաղթել են Սասունի գյուղերից:

pp. 124-125 ՀՐԱԶԴԱՆ- քաղաք Կոտայքի մարզում, մարզկենտրոն, Հրազդան գետի վերին հոսանքի շրջանում, Երևանից 41 կմ հեռու: Քաղաքը գտնվում է ծովի մակերևույթից 1760 մ բարձրության վրա: Քաղաք է 1959թ.-ից, 1950-59թթ. եղել է քաղաքատիպ ավան, մինչ այդ` գյուղ: Հ. է վերանվանվել 30.06.1959թ.: 125 1959թ. ուներ 7630, 1976-ին` 35137, 1989-ին` 23903, 1991-ին` 25600, 2001- ին` 52808, 2004-ին` 52700 բնակիչ: Բնակչությունը արագ աճել է մանավանդ 1970-76թթ.: Նրա հին բնակիչները 1828-29թթ. եկել են Մակուից և Սալմաստից, առաջին համաշխարհային պատերազմի տարիներին` Սասունից և Կարսից, իսկ խորհրդային ժամանակաշրջանում` շրջակայքի գյուղերից, Վանաձորից, հարևան հանրապետություններից, ինչպես նաև արտասահմանյան երկըրներից:

p. 132-133 ՄԱՍՏԱՐԱ- գյուղ Արագածոտնի մարզում, Արագածի հվ-արմ. փեշերին: Հեռավորությունը մարզկենտրոնից` 58 կմ հս-արմ., բարձրությունը ծովի 133 մակերևույթից` 1750 մ: 1831թ. ուներ 561, 1897-ին` 1884, 1926-ին` 1428, 1939-ին` 2532, 1959-ին` 2144, 1970-ին` 2400, 1979-ին` 2289, 2001-ին` 2581, 2004-ին` 2812 բնակիչ, որոնց նախնիների մի մասը գաղթել է Մուշի, Ալաշկերտի, Սասունի, Բասենի, Կարսի, Խոյի և այլ գավառներից:

p. 144 ՆԵՐՔԻՆ ԲԱԶՄԱԲԵՐԴ- գյուղ Արագածոտնի մարզում, մարզկենտրոնից` 37 կմ հս-արմ., բարձրությունը ծովի մակերևույթից` 1600 մ: 1831թ. ուներ 53, 1897-ին` 617, 1926-ին` 426, 1939- ին` 746, 1959-ին` 848, 1970-ին` 1252, 1979-ին` 1273, 2001-ին` 1408, 2004-ին` 1531 բնակիչ, որոնց նախնիները գաղթել են Սասունի Արծվիք, Կծանք, Քաշքշենք և Մուշի գյուղերից:

p. 145 ՆԵՐՔԻՆ ՍԱՍՆԱՇԵՆ- գյուղ Արագածոտնի մարզում, մարզկենտրոնից` 40 կմ հս-արմ.: Բարձրությունը ծովի մակերևույթից` 1800 մ: 1831թ. ուներ 49, 1873-ին` 265, 1897-ին` 233, 1922- ին` 345, 1926-ին` 362, 1931-ին` 452, 1939-ին` 668, 1959-ին` 750, 1970-ին` 901, 1979-ին` 877, 1989-ին` 1032, 2001- ին` 999, 2004-ին` 1093 բնակիչ, որոնց մեծ մասի նախնիները գաղթել են Սասունից, Մուշից և Խը-նուսից:

p. 148 ՆՈՐ ԱՐՏԱԳԵՐՍ- գյուղ Արմավիրի մարզում, ծովի մակերևույթից 865 մ բարձրության վրա, մարզկենտրոնից 14 կմ հվ-արմ.: 1897թ. ուներ 413, 1926- ին` 654, 1939-ին` 698, 1959-ին` 1181, 1970-ին` 1462, 1979-ին` 1361, 2001-ին` 1581, 2004-ին` 1840 բնակիչ, որոնց նախնիները գաղթել են Կողբից, Սասունից և Սուրմալուից:

p. 168 ՋԱՆՖԻԴԱ- գյուղ Արմավիրի մարզում, ծովի մակերևույթից 865 մ բարձրության վրա, մարզկենտրոնից 13 կմ հվ.: 1831թ. ուներ 283, 1897-ին` 1071, 1926-ին` 1546, 1939-ին` 1382, 1959-ին` 1827, 1970-ին` 2311, 1979-ին` 2321, 1989-ին` 2858, 2001-ին` 3088, 2004-ին` 3150 բնակիչ, որոնց մի մասի նախնիները այստեղ են գաղթել Մուշի, Մանազկերտի, Սասունի, Ալաշկերտի և այլ գավառներից:

p. 175 ՍԱՐԱԼԱՆՋ- գյուղ Արագածոտնի մարզում, Ծաղկունյաց լեռների ստորոտին: Հեռավորությունը մարզկենտրոնից` 34 կմ հս-արլ., բարձրությունը ծովի մակերևույթից` 2000 մ: Գյուղը հիմնադրվել է 1830թ.: 1831թ. ուներ 96, 1897-ին` 338, 1926-ին` 333, 1939-ին` 432, 1959-ին` 242, 2001-ին` 238, 2004- ին` 219 բնակիչ, որոնց նախնիները գաղթել են Ալաշկերտի, Մուշի և Սասունի գյուղերից:

p. 188 ՎԱՐԴԱԲԼՈւՐ- գյուղ Լոռու մարզում, Գարգառ գետի ձախ ափին: Բարձրությունը ծովի մակերևույթից` 1325 մ, հեռավորությունը մարզկենտրոնից` 19 կմ հս-արմ.: 1831թ. ուներ 75, 1886-ին` 830, 1897-ին` 1019, 1926-ին` 1597, 1939-ին` 1810, 1959-ին` 1517, 1970-ին` 1906, 1979-ին` 1146, 1989-ին` 1390, 2001-ին` 1353, 2004-ին` 1178 բնակիչ, որոնց նախնիները եկել են Մուշից և Սասունից:

p. 192 ՎԵՐԻՆ ԲԱԶՄԱԲԵՐԴ- գյուղ Արագածոտնի մարզում, մարզկենտրոնից` 40 կմ հս-արմ., բարձրությունը ծովի մակերևույթից` 1600 մ: Գյուղը հիմնադրվել է 1831թ.: 1831թ. ուներ 70, 1897- ին` 489, 1926-ին` 242, 1939-ին` 449, 1959-ին` 442, 1970-ին` 432, 1979-ին` 397, 2001-ին` 472, 2004-ին` 526 բնակիչ, որոնց նախնիները գաղթել են Սասունի Աղբիկ, Դաշտադեմ, Ծղակ, Հեթինք, Մուշի և Բայազետի Մոսուն, Առաղ, Հավատորիկ, Սինամերկ, Տալհասև գյուղերից:

p. 194 ՎԵՐԻՆ ՍԱՍՆԱՇԵՆ- գյուղ Արագածոտնի մարզում, մարզկենտրոնից` 41 կմ հս-արմ., բարձրությունը ծովի մակերևույթից` 1850 մ: Վ.Ս. է վերանվանվել 04.07.2006թ.: 1897թ. ուներ 142, 1922-ին` 175, 1926-ին` 223, 1931-ին` 343, 1939-ին` 413, 1959-ին` 348, 1970- ին` 400, 1979-ին` 462, 1989-ին` 775, 2001-ին` 363, 2004-ին` 390 բնակիչ, որոնց նախնիները գաղթել են Սասունի և Մուշի գյուղերից:

name+people

p. 145 ՆԵՐՔԻՆ ՍԱՍՆԱՇԵՆ- գյուղ Արագածոտնի մարզում, մարզկենտրոնից` 40 կմ հս-արմ.: Բարձրությունը ծովի մակերևույթից` 1800 մ: 1831թ. ուներ 49, 1873-ին` 265, 1897-ին` 233, 1922- ին` 345, 1926-ին` 362, 1931-ին` 452, 1939-ին` 668, 1959-ին` 750, 1970-ին` 901, 1979-ին` 877, 1989-ին` 1032, 2001- ին` 999, 2004-ին` 1093 բնակիչ, որոնց մեծ մասի նախնիները գաղթել են Սասունից, Մուշից և Խը-նուսից:

p. 194 ՎԵՐԻՆ ՍԱՍՆԱՇԵՆ- գյուղ Արագածոտնի մարզում, մարզկենտրոնից` 41 կմ հս-արմ., բարձրությունը ծովի մակերևույթից` 1850 մ: Վ.Ս. է վերանվանվել 04.07.2006թ.: 1897թ. ուներ 142, 1922-ին` 175, 1926-ին` 223, 1931-ին` 343, 1939-ին` 413, 1959-ին` 348, 1970- ին` 400, 1979-ին` 462, 1989-ին` 775, 2001-ին` 363, 2004-ին` 390 բնակիչ, որոնց նախնիները գաղթել են Սասունի և Մուշի գյուղերից:

name only

p. 175 ՍԱՍՈւՆԻԿ- գյուղ Արագածոտնի մարզում, Քասաղ գետի ձախափնյա հարթավայրում: Հեռավորությունը մարզկենտրոնից` 4 կմ հվ-արլ., բարձրությունը ծովի մակերևույթից` 1070 մ: Գյուղը հիմնադրվել է 04.12. 1955թ., իսկ 15.08.1964թ. վերանվանվել է Ս.: 1959թ. ուներ 418, 1970-ին` 1768, 1979-ին` 1951, 2001-ին` 2239, 2004-ին` 2537 բնակիչ, որոնք եկել են Վրաստանից, Ադրբեջանից, իսկ մի մասն էլ հայրենադարձներ են:

p. 194 ՎԵՐԻՆ ՍԱՍՈւՆԻԿ- գյուղ Արագածոտնի մարզում, Արագած լեռան հվ. լանջին: Հեռավորությունը մարզկենտրոնից` 23 կմ հս-արմ., բարձրությունը ծովի մակերևույթից` 1625 մ: Վ.Ս. է վերանվանվել 07.11.1995թ.: 1873թ. ուներ 272, 1897-ին` 382, 1906-ին` 345, 1926-ին` 121, 1931-ին` 243, 1939-ին` 398, 1959-ին` 410, 1989-ին` 2371, 2001- ին` 81, 2004-ին` 190 բնակիչ: Բնակչությունը զբաղվում է երկրագործությամբ և անասնապահությամբ: Գյուղը ունի 7դ. եկեղեցի (Սասունիկ):

p. 195 ՏԱԼՎՈՐԻԿ- գյուղ Արմավիրի մարզում, ծովի մակերևույթից 950 մ բարձրության վրա, մարզկենտրոնից 22 կմ հվ-արմ.: 26.09.1984թ. վերանվանվել է Տ.: 1989թ. ուներ 129, 2001-ին` 204, 2004-ին` 327 բնակիչ: Բնակչությունը զբաղվում է հացահատիկի, կարտոֆիլի մշակությամբ, խաղողագործությամբ և անասնապահությամբ (№ 5 սովխոզին կից):

http://www.nayiri.com/imagedDictionaryBrowser.jsp?dictionaryId=61&dt=HY_HY&query=%D5%BF%D5%A1%D5%AC%D5%BE%D5%B8%D6%80%D5%AB%D5%AF

Hakobian, T. Kh.; Melik-Bakhshian, St. T. [in Armenian]; Barseghian, H. Kh. [in Armenian] (1988). "Լենինական [Leninakan]". Հայաստանի և հարակից շրջանների տեղանունների բառարան [Dictionary of Toponyms of Armenia and Surrounding Regions] Volume II (in Armenian). Yerevan University Press. pp. 569-573.

https://arar.sci.am/dlibra/publication/406472/edition/375655 Սասնա ազգագրությունը

https://arar.sci.am/dlibra/publication/391658/edition/362283 Սասունի բարբառը

Vazgen Sargsyan

Կարպիս Փաշոյան, 2018 https://hraparak.am/post/5a9e6c824b0f5608e646209e https://archive.ph/D4whL

https://mediamax.am/am/column/121549/ Վազգեն Սարգսյան. Պետություն են ստեղծել այն ժողովուրդները, որոնք պատերազմի կես ճանապարհին չեն հոգնել https://archive.ph/rPxKH

https://www.aravot.am/2015/01/09/530860/ https://archive.ph/DUg02 Վազգեն Սարգսյանի արդիական մտքերը

1997-ի հոկտեմբերի 1-ին ՀՀ առաջին նախագահ Լ. Տեր-Պետրոսյանին ուղղված պաշտպանության նախարար Վազգեն Սարգսյանի նամակը https://www.aravot.am/2008/02/09/329965/ https://archive.ph/KBrXb

Գեներալների պայքարը Վազգենի շուրջ

Ինչու՞ http://www.asparez.am/news-hy/inchuen_vichum_generalner-hy/

Կոմանդոսի առաջին հարցազրույցը

http://www.galatv.am/news/view/arkadi-ter-tadevosyan_1908.html

երկրորդ

Արամ Սարգսյան

http://www.aravot.am/2013/08/27/280205/

Անդրանիկ Քոչարյան

Դալիբալթայան

http://www.aravot.am/2013/08/28/280721/

Սասուն Միքայելյան

http://www.aravot.am/2013/08/30/281363/

Սմբատ Այվազյան

http://www.tert.am/am/news/2013/08/29/smbat-ayvazyan1/

«Մեծն Տիգրան» գնդի ռազմական խորհրդի փոխնախագահ Վլադիմիր Առաքելյանը

http://www.1in.am/arm/armenia_interview_209030.html

Արաբոյի Մանվել

http://www.aravot.am/2013/08/21/278234/

Oshakan

Saint Mesrop Mashtots Church

^[25] pp. 56-68

As for the grave of Mashtots‘, his biographer Korivn observes that three years after having buried him in the dynastic mausoleum of the Amatuni house, next to other people who probably died as martyrs, Prince Vahan Amatuni built “a prodigious shrine of squared and carved stones. They placed the saint’s tomb at the very bottom of the shrine”52, that is under the apse. Then, the relics of Mashtots‘ and other martyrs were transferred to the new resting place with a special rite. There is every reason to believe that Korivn composed the Life of Mashtots‘ on this occasion, as was a common custom in the Christian world for the invention and translation of relics53. It is around these sanctuaries, places of memory and pilgrimage, that religious life in Armenia was organized all year round during the fourth–fifth centuries.
52 Korivn, xxvi, 5, French translation by Jean-Pierre Mahé, L’Alphabet arménien dans l’histoire et dans la mémoire, Paris 2018, pp. 212–213. 53 See Hippolyte Delehaye, Les origines du culte des martyrs, Bruxelles 1933, p. 68 and passim.; André Grabar, Martyrium: Recherche sur le culte des reliques et l’art chrétien antique, vol. i, Paris 1946, pp. 34–35.

Harutyunyan, Varazdat (1984). "Պատմություն Ս. Էջմիածնի Մայր Աթոռի շինարարական գործունեության Ամենայն Հայոց Կաթողիկոս Վազգեն Առաջինի գահակալության օրոք (1956-1980). Օշականի Ս. Մեսրոպ Մաշտոց եկեղեցու վերանորոգում ու բարեզարդում". Etchmiadzin (in Armenian): 35–38.

Պատմական վկայությունների համաձայն, երբ 440 թ. վախճանվում է սուրբ Մեսրոպը, իր աշակերտներից մեկի' հազարապետ Վահան Ամատունու (որ ծնունդով օշականցի էր) խնդրանքով նրա աճյունը հողին է հանձնվում Օշականում»:53 [=53 Մովսես Խորենացի, Հայոց պատմություն, Երեվան, 1961, էջ 349: Կորյուն, Վարք Մաշտոցի, Երևան, 1962, էջ 128, 129:]

Արդեն համաժողովրդական ուխտավայր ղարձած գերեզմանի վրա, ինչպես տեղեկացնում է Կորյունը, «երեք տարի անցնելուց հետո Վահան Ամատունուն հաջողվեց քրիստոսասեր ջանքերով սքանչելի տաճար կանգնեցնել տաշած, քանդակազարդ քարերով և տաճարի ներսում շինեց Սուրբ գերեզման»:

Ի՞նչ հորինվածքի էր եկեղեցին, ինչպե՞ս հասկանալ պատմիչի հիշատակությունը եկեղեցու շատ խորաններ ունենալու մասին:

Այդ հարցերին փորձել է անդրադառնալ Թորոս Թորամանյանը. «Այս եկեղեցին ալ 5-րդ դարու եկեղեցիներուն նման, ունեցել է արևելյան կողմից դեպի հյուսիս և հարավ դուրս ցցված թևեր. սրանց հիմերը մինչև այժմ կերևին հողին երեսին: ...Այս տիպին եկեղեցիներ են՝ Տեկոր, Երերույք, Օձուն, Արթիկ»54: [=54 Թ. Թորամանյան, նյութեր, հտ, 1, Երևան, 1942, էջ 243:] Այսպիսով, Թ. Թորամանյանի կարծիքով, Օշականի եկեղեցու նախնական շենքը բազիլիկատիպ է եղել:

Դա միանգամայն հավանական է, սակայն չբացահայտված է մնում եկեղեցու շատ խորաններ ունենալու հարցը: Շուրջ 1200 տարի իր գոյությունը պահպանած եկեղեցին, Առաքել Դավրիժեցու վկայությամբ, այնչափ քանդված ու խախտված էր, որ Փիլիպպոս Ա. Աղբակեցի կաթողիկոսի օրոք այն նորոգվում է 1639-1645 թթ. ընթացքում: Ըստ Դավրիժեցու, եկեղեցու տանիքն ամբողջովին քանդված էր և միայն Ավագ խորանի ծածկն էր պահպանվել: «Եւ ի ժամանակս կաթողիկոսութեան իւրոյ, հայտնում է պատմիչը, սուրբ հայրապետն Փիլիպպոս սկսաւ զայն ևս նորոգել' որ և կատարեաց բազում ծախիւք և աշխատասիրութեամբ, խարտեալ քարիւ և մածուցեալ կրով մինչև աարտեաց զբովանդակն ի թուականիս մերոյ ՌՂԴ, ի փառս Աստուծոյ»55: [=55 Առաքել Դաւրիժեցի, նույնը, էջ 351-352:]

Փիլիպպոս կաթողիկոսի ժամանակ վերաշինված եկեղեցու մասին գաղափար ենք կազմում Հովհաննես Շահխաթունյանցի տեղեկություններից: Ըստ նրա, եկեղեցին անսյուն էր, ինչպես այժմ, իսկ արևելյան կողմից այն ավարտվում էր ավագ խորանով և երկու կողմերի ավանդատներով»:56 [=56 Յովհաննէս եպիսկոպոս Շահխաթունեանց, նույն տեղը, էջ 77:]

Վերաշինված եկեղեցին ևս 200 տարվա չափ գոյատևել է, սակայն անցած դարի 40-ական թվականներին դարձյալ հիմնական վերանորոգման կարիք է զգացվել, քանի որ, ինչպես հայտնում է Շահխաթունյանցը, եկեղեցու կամարակապ ծածկը խոնարհված էր ու այդ ժամանակ փայտով էր ծածկված: Չնայած 1840 թ. և հետո կատարված մասնակի (հավանաբար միայն կտուրին վերաբերող) նորոգումներին, եկեղեցու հիմնական վերանորոգումը համարվել է անհետաձգելի հարց, որի մասին, ինչպես վկայում է 1850 թ. իր կոնդակը, մտահոգվել է Ներսես Աշտարակեցի կաթողիկոսը, սակայն չի կարողացել այն իրականացնել:

Այդ է պատճառը, որ ժամանակակիցները ցավով են արտահայտվել եկեղեցու անմխիթար վիճակի մասին: Միքայել Նալբանդյանը, որ անցյալ դարի 60-ական թվականներին դեպի Հայաստան կատարած ճանապարհորդությունների ժամանակ այցելել է նաև Օշական, թողել է հետևյալ տողերը. «Որ ազգին գիր պարգևեց, կյանք տվեց հայոց լեզվին, Ազգը նորա զացավ գիր ընծայել անջուք շիրմին»57: [=57 Միքայել Նալբանդյան, երկեր, 1953, էջ 32;]

Եկեղեցու հիմնական վերաշինման ուղղությամբ գործնական միջոցառումներ իրականացվում են Գևորգ Դ Կոստանդնուպոլսեցի կաթողիկոսի գահակալության օրոք (1863-1880):

Հիմնական վերաշինությունը կատարվում է Ալեքսանդրապոլից հրավիրված վարպետների միջոցով ու ավարտվում 1879 թ.: Այդ առթհվ եկեղեցու արևմտյան դռան վերևում ամրացված մի մարմարե տախտակի վրա փորագրված է հետևյալ արձանագրությունը.

«Ողորմութեամբն Աստուծոյ սրբազնակատար հայ
րապետ Ամենայն Հայոց Տ. Տ. Գէորգ Դ կաթուղիկոս 
վերակառոյց ի հիմանց զայս եկեղեցի Օշական 
գեղջս եւ զդամբարան սրբոյն Մեսրոպայ թարգ
մանչի, որ մերոյ ի սմայ. տրօք հայոց Ռուսաստանի 
Յամի 1879 և հայոց ՌՅԻԹ»:

Ավելի ուշ, 1884 թ. ավարտվում է ավագ խորանի վրա բարձրացող աշտարակաձև զանգակատան շինարարությունը: Նույն թվականին Մաշտոցի գերեզմանի վրա (դամբարանը, ինչպես հնում, շարունակում է մնալ Ավագ խորանի տակ) դրվում է մարմարյա գերեզմանաքար:58 [=58 Հայր Ղ. Ալիշան, «Արարատ», էջ 491:]

Գևորգ Դ կաթողիկոսի օրով կատարված վերաշինության հետևանքով Փիլիպպոսի ժամանակ վերակառուցված եկեղեցուց շատ քիչ բան է պահպանվել, թերևս միայն արևելյան կողմի Ավագ խորանն իր հարակից մասերով ու ստորգետնյա դամբարանով: 1879 թ. կատարված վերակառուցումից հետո Օշականի ս. Մեսրոպ-Մաշտոց եկեղեցին միանավ բազիլիկ կառուցվածք էր՝ երեք արտաքին մուտքով (հարավային, արևմտյան և հյուսիսային կողմերից); Ավագ խորանով՝ արևելյան կողմից ու նրա երկու կողմերին հարող ավանդատներով (որոնց մուտքերը եկեղեցու ներսից են), Ավագ խորանի տակ գտնվող և Մաշտոցի շիրմաքարն ամփոփող զետնահարկ դամբարանով (որի մուտքը հարավ-արևելյան ավանդատնից է): Եկեղեցին անգմբեթ է՝ երկլանջ կտուրով, Ավագ խորանի վրա բարձրացող աշտարակաձև զանզակատնով:

Օշականի եկեղեցու մասնակի վերանորոգման, բարեզարդման ու շրջապատի բարեկարգման նոր աշխատանքներ ձեռնարկվեցին Վազգեն Ա կաթողիկոսի գահակալության օրոք, երբ 1961 թ. պիտի նշվեր հայ ժողովրդի մեծ երախտավոր Մեսրոպ Մաշտոցի ծննդյան 1600-ամյակը: Դրանք իրականացան ս. Էջմիածնի Մայր Աթոռի շինարարական գրասենյակի միջոցով և ճարտարապետ Ա. Գալիկյանի ղեկավարությամբ. շնորհալի մասնագետ-ճարտարապետների ու նկարիչ-արվեստագետների մասնակցությամբ:

Ըստ 1957 թ. փետրվարին կազմված շինարարական նախագծերի, պիտի ցանկապատվեր եկեղեցու հողամասը, բարեզարդվեր Մեսրոպ Մաշտոցի դամբարանն ու շիրմաքարը՝ պահպանելով գոյություն ունեցող մուտքը և բացելով դամբարանից մի լուսամուտ դեպի եկեղեցի: Որոշ նախապատրաստական աշխատանքից հետո, գործնական քայլերը եկեղեցու տանիքի և ներսի վերանորոգման ու բարեզարդման ուղղությամբ սկսվեցին 1960 թ. և հիմնականում ավարտվեցին 1966-ին: Ըստ որում մինչև 1964 թ. իրականացվեց զուտ շինարարական մասը: Որոշ աշխատանքներ կատարվեցին նաև հետագա տարիներին: Իսկ 1964-1966 թթ. ներսի պատերը ծածկվեցին որմնանկարներով:

Շինարարական աշխատանքները եկեղեցում նախապես տարվեցին հարավ-արևելյան ավանդատան և դամբարանի մեջ: Այդ առթիվ բոլոր պատերը մաքրվեցին ծեփից ու առանձին տեղերում քայքայված քարերը փոխարինվեցին նորերով, հատակները սալարկվեցին բազալտե քարերով, վերակառուցվեցին եկեղեցուց ավանդատուն և այստեղից դամբարան իջնող աստիճանները:

Մեսրոպ Մաշտոցի հին գերեզմանաքարը 1960 թ. հանվեց և փոխարենը դրվեց նոր զերեզմանաքար: Այն պատրաստված էր միակտուր բազալտե քարից ու փորագրված ճարտարապետ Լիպարիտ Սադոյանի էսքիզով: Նկատի ունենալով գերեզմանաքարի մուգ երանգը, որով այն չէր տարբերվում իր հիմնաքարից և աննջմարելի էր կիսամութ դամբարանի հատակին, հարմար նկատվեց այն փոխարինել (1962 թ.) իտալական հղկված ու բաց երանգի օնիքս քարից պատրաստված մի նոր գերեզմանաքարով՝ հետևյալ արձանագրությամբ. «Մեսրոպ Մաջտոց, 361 -440» (հեղինակ' ճարտարապետ Բաղդասար Արզումանյան)59[=59 Օշականի եկեղեցու վերանորոգման վերաբերյալ հաղորդումների մեջ սխալմամբ այս նոր գերեզմանաքարի մակագրության հեղինակը ևս ճարտարապետ L. Սադոյանն է նջված: Իրականում նա միայն փոխարինվածի հեղինակն է: Մեսրոպ եպիսկոպոս Սմբատյանցի նախաձեռնությամբ և Ղարաբաղի թեմի առաջնորդ Անդրեաս եպիսկոպոսի ծախքերով 1884 թ. տեղադրված մարմարյա գերեզմանաքարը նպատակահարմար համարվեց պահպանել ու կանգնեցվեց դամբարանի արևելյան պատին կից:]

Դամբարանում կատարված բարեզարդման աշխատանքների թվին են պատկանում արեվելյան խորշի մեջ նոր խաչքարի կանգնեցումը (հեղինակ՝ ճարտարապետ Բաղդասար Արզումանյան): Նույն հեղինակի էսքիզներով են իրականացված Մաշտոցի գերեզմանի գլխամասում պատից կախված բրոնզյա կանթեղը և դամբարանի հյուսիս-արևելյան կողմը բացվող լուսամուտի լատունյա ցանցաճաղը: Դեպի եկեղեցին բացված լուսամուտի բրոնզյա ցանցաճաղը իրականացվել է ճարտարապետ Ռաֆայել Իսրայելյանի էսքիզով:

Նշված ավանդատան ներսում, արևելյան պատից դեպի առաջ, եկեղեցուց բացվող մուտքի դիմաց տեղադրված բազալտե պատվանդանի վրա կանգնեցվեց հղկված բազալտից պատրաստված մի կոթող՝ մեսրոպյան այբուբենի երկաթագիր տառերով (հեղինակ՝ ճարտարապետ Բաղդասար Արզումանյան):

Վերը թվարկվածներով ավարտվում են վերանորոգման ու բարեզարդման աշխատանքները դամբարանում և հարավ-արևելյան ավանդատնում: Այնուհետև աշխատանքները շարունակվում են եկեղեցուց ներս:

Եկեղեցու բարեզարդման մյուս կարևոր առաջադրանքը՝ Ավագ խորանում նոր սեղանի կառուցումն էր, որի նախագիծը վերջնական հավանության արժանացավ 1966 թ.: Այն իրականացվեց իտալական մարմարով:

Այնուհետև սեղանի կենտրոնական հարթությունը ծածկվեց Աստվածամոր որմնանկարով (հեղինակ՝ նկարիչ Հովհաննես Մինասյան):

Զուգահեռաբար աշխատանքներ էին տարվում եկեղեցում պատշաճ բարեփոխումներ մտցնելու ուղղությամբ: Ներքին տարածության միասնականությունը վերականգնելու նպատակով քանդվեց-վերացվեց ուշ ժամանակներում ներսից արևմտյան դռան վերեվում կառուցված փայտաշեն, բավականաչափ հնացած ու տգեղ վերնատունը: Աղոթասրահի ողջ հատակը սալարկվեց տուֆաքարով, որմնամույթերի ու թաղակիր կամարների վրայից մաքրվեց ծեփը ու տակից բացվեց տուֆաքարի շարվածքը:

Ծեփից մաքրվեցին նաև հարավային և հյուսիսային երկայնական պատերի ու արևմտյան պատի ստորին մասերը, ներառյալ նաև նրանց վերնամասի գոտիները, Ավագ խորանի վերնամասի ճակատային հարթությունը և գմբեթարդի հիմքի գոտին: Տաշելու միջոցով թարմացվեց Ավագ խորանում ամփոփված բեմի ճակատային պատը, ապա խորանի պատի ծեփը նորոգվեց ու ներկվեց: Գմբեթարդի հիմքի գոտու տակ փորագրվեց մի մակագրություն Մաշտոցի հայտնի խոսքերով. «ճանաչել զիմաստութիւն և զխրատ, իմանալ զբանս հանճարոյ»: Կաղնու փայտից պատրաստված նոր դռներով փոխարինվեցին եկեղեցու հարավային, արևմտյան ու հյուսիսային, ինչպես նաև 2 ավանդատների հին դռները, ըստ որում, արևմտյան դռան գլուխը դրսից պատվեց պղնձյա դրվագված թերթով:

Առաստաղից կախվեց Ավագ խորանի մոտ, հարավ-հյուսիս դռների առանցքով, երկաթակուռ նոր ջահը՝ պատրաստված Իտալիայում, ճարտարապետ Ռաֆայել Իսրայելյանի էսքիզով:

Դրսի բարեկարգման աշխատանքների թվում հիշատակելի է դեռևս 1960 թ. ճարտարապետ Մ. Մազմանյանի նախագծով տուֆի սրբատաջ քարերից կառուցված և 300 մետրից ավելի երկարություն ունեցող պարսպապատը (փողոցի կողմից ցանցկեն, երկաթե ցանցաճաղով), եկեղեցու շրջապատի (բացի արևելան կողմից) տուֆակերտ մայթի պատրաստումն ու շրջափակի կանաչապատումը:

Բարեկարգման աջխատանքների վերջում եկեղեցու հարավ-արևմտյան անկյան մոտ բազալտե սրբատաշ քարերից կառուցվում է մի աղբյուր (հեղինակ՝ ճարտարապետ Արեգ Իսրայելյան):

Սրանցով ավարտվում է Օշականի սուրբ Մեսրոպ-Մաշտոց եկեղեցու վերանորոգումների ու բարեզարդումների զուտ շինարարական մասի իրականացումը: Այս մասին մարմարյա մի տախտակի վրա՝ փակցված եկեղեցու ներսի պատին, արևմտյան դռան ձախ կողմում, կա հետևյալ արձանագրությունը.

«Ի Հայրապետութեան Տ. Տ. Վազգենի Առաջնոյ Սրբազնագոյն Կաթողիկոսի Ամենայն Հայոց, յամի Տեառն 1960-1964 վերանորոգեցաւ սուրբ եկեղեցիս ի ներքոյ և յարտաքնոյ և ի հիմանէ կառուցան Ավագ սեղանն, դամ բարանն եւ շիրիմն ս. Մեսրոպայ Վարդապետի, պարիսպքն եւ շրջափակն, նուիրատուութեամբ և արդեամբ երկնկացի Հայկ և Թորգոմ Ղազարոսեան եղբարց, որք ի Միլանոյ քաղաքի, ի յիջատակ ծնողացն իւրեանց Գաբրիելի եւ Անուշի ի վայելումն ազգիս Հայոց: Յիջատակն արդարոց օրհնութեամբ եղիցի»:

Այնուհետև եկեղեցու բարեկարգման աշխատանքները թևակոխեցին երկրորդ և վերջնական փուլը: Վեհափառ Հայրապետ Վազգեն Ա-ի առաջադրանքով որոշվեց եկեղեցու ներսի պատերը ծածկել որմնանկարներով, որպեսզի ներքին տարածության պարզ ու անարտահայտիչ պատկերը փոխվի ու մեսրոպյան դարաշրջանի շնչով ու մեծագործությունների գեղարվեստական մարմնավորմամբ այն հագենա, պատմի տառերի գյուտի մեծ խորհրդի ու նրա նշանակության մասին՝ ժողովրդի կյանքում:

Առաջադրանքը իրականացնելու համար հրավիրվեցին նկարիչներ Հովհ. Մինասյանը Հենրիկ Մամյանը: Ստանձնելով այդ պատվավոր և ստեղծագործական մեծ ներդրում պահանջող պատվերը՝ նրանք ջանասիրաբար գործի անցան, մշակեցին ու քննարկման ներկայացրին էսքիզները: Հեղինակները, ձգտելով օգտագործել նաև ճարտարապետական հնարավորությունները, որմնանկարն ամբողջապես մտահղացել են եռապատկեր հորինվածքով: Ավագ սեղանի դիմաց, արևմտյան կողմում, ամբողջ պատով մեկ տեղավորել են գլխավոր հորինվածքը, իսկ աջ ու ձախ կողմերում, հարավային ու հյուսիսային երկայնական պատերի արևմտյան հատվածների վրա՝ երկրորդական բաղադրիչները: Դրանով հաջողվել է ներդաշնակել ողջ հորինվածքը, հասնել միասնականության:

Եռապատկերի կենտրոնական մասում տեղավորված հորինվածքը մեջտեղում գտնվող ուղղաձիգ կամարակապ լուսամուտով բաժանվում է երկու մասի: Զախ կողմում, ամբողջ հասակով մեկ, կանգնած է ս. Մեսրոպ Մաշտոցն՝ իր շուրջը համախմբված աշակերտներով: Աջ կողմում հայրապետական գահին բազմած է ս. Սահակ Պարթևը, կողքին՝ Վռամշապուհ թագավորը՝ շրջապատված նախարարներով ու այլ մարդկանցով: Որպես ընդհանուր ֆոն ծառայում են հայոց լեռնաշխարհը, Արարատի ձյունապատ կատարներն ու մի եկեղեցի: Դրանք կոչված են խորհրդանշելու հայրենիքի ու հավատքի գաղափարները:

Կենտրոնական մասի հորինվածքում հնարամտորեն օգտագործված է հիշյալ լուսամուտը: Նրա կաթնագույն ապակու վրա նկարված են հայկական այբուբենի տառերը, որոնք պարզորոշ կերպով գծագրվում են դրսից թափանցող լույսի շնորհիվ: Մեծ խորհուրդ կա այն բանում, որ լուսամուտի տակ նկարված են ծնրադիր մի պատանի և մի աղջնակ՝ ձեռքներում պահած Աստվածաշունչ մատյանը, որի երկու երեսին գրված է աստվածաշնչական հետևյալ խոսքը. «Եղիցի լոյս և եղև լոյս»: Հայ մատենագիրների երկերից քաղված իմաստալից ասույթներ կան նաև կենտրոնական որմնանկարի աջ և ձախ, նկարներից ազատ տեղերում:

Արևմտյան պատի կենտրոնական ողջ բազմաֆիգուր հորինվածքը հնչում է վեհ հանդիսավորությամբ՝ արտահայտելով ազգային արժանապատվության և հայրենասիրության զգացում:

Եռապատկեր որմնանկարի երկու թևերի հորինվածքները համահնչուն են կենտրոնականին ու նրա հետ միասին կազմում են գաղափարական, ոճական և երանգային ամբողջություն: Ձախակողմյանի վրա (հարավային պատին) ներկայացված են կանգուն և ծնրադիր վիճակում հայոց աշխարհի պահապան մարտիկները՝ պրկված նետաղեղները իրենց ձեռքներին ու հզորության և սրատեսության խորհրդանիշ թևատարած արծիվը իրենց գլխավերևում: Իսկ աջակողմյանի զրա (հյուսիսային պատին) ներկայացված են հայոց աշխարհի գարունը, հայոց գրով ու բերքով երջանիկ աղջիկները:

Նույն հատկանիշներով են բնորոշ Ավագ խորանի աջ և ձախ կողմերում, դեպի ավանդատները տանող մուտքերի վերնամասերի հարթությունների վրա պատկերված որմնանկարները: Դրանց ազատ մնացած տեղերը ևս խտորեն ծածկված են մեսրոպատառ արձանագրություններով: Չախակողմյան եռաֆիգուր հորինվածքի գլխավերևում խրոխտ հնչում են մեծ պատմահայր Մովսես Խորենացու խոսքերը. «Զի թէպէտ եւ եմք ածու փոքր և թուով յոյժ ընդ փոքու սահմանեալ եւ զօրութեամբ տկար և ընդ այլով յոլով անգամ նուաճեալ թագատրութեամբ, սակայն բազում գործք արութեան գտանին գործեալ եւ ի մերում աշխարհիս եւ արժանի գրոց յիշատակի»:

Մի հիշատակ էլ թողնվեց որմնազարդման աշխատանքներն ավարտվելուց հետո: Արևմտյան դռան աջակողմյան ներսի պատին փակցվեց մի նոր մարմարյա տախտակ՝ հետևյալ արձանագրությամբ.

«Ի Հայրապետութեան Տ. Տ. Վազգենի Առաջնոյ Սրբազնագոյն կաթողիկոսի Ամենայն Հայոց, յամի Տեառն 1964- 1966 որմք եկեղեցւոյս նկարազարդեցան որմնանկարօք յանմոռացն յիշատակի Գիւտի նշանագրոց եւ թարգմանութեան Աստուածաշունչ մատենի նուիրատուութեամբ եւ արդեամբ Նոր-Ջուղայեցի Պետրո Ալեքսեան որ ի Կալկաթա քաղաքի ի յիշատակ հանգուցեալ ծնողացն Տ. Բարսեղ քահանայի եւ Եղիսաբեթի ի վայելումն ազգիս Հայոց. Յիշատակն արդարոց օրհնութեամբ եղիցի»:

Օշականի սուրբ Մեսրոպ Մաշտոց եկեղեցու վերանորոգումն ու բարեզարդումը հանդիսացավ մեծ լուսավորչի անմար հիշատակը համաժողովրդական չափանիշով հարգելու միջոցառումներից մեկը:

Armenian magazines

St. Nersess Theological Review

https://stnersess.edu/wp-content/uploads/2022/05/SNTR-VII.pdf

Early Armenian and Syrian Contact: Reflections on Koriwn's Life of Maštoc / Edward G. Mathews, Jr.
The Ancestry of St. Gregory the Illuminator in the Panegyrical Tradition by Abraham Terian

https://stnersess.edu/wp-content/uploads/2022/05/SNTR-IX.pdf

Ejmiacin: Some Remarks on its Most Famous Scholars and Some Reflections on the Term Ejmiacin and Related Terminology / Gabriele Winkler

https://stnersess.edu/wp-content/uploads/2022/05/SNTR-XI.pdf

Some Comments on Armenian Xackars and Their Iconography, with Examples from the 9th-13th Centuries / Harry C. Merzian
St. Grigor Narekatsi: Speaking with God from the Depths ofthe Heart English Translation and Introduction by Thomas J. Samuelian Edward G. Mathews, Jr.

https://stnersess.edu/wp-content/uploads/2022/05/SNTR-XIII.pdf

Anania p. 37...

Ազգ : Պաշտօնաթերթ Ռամկավար ազատական կուսակցութեան https://tert.nla.am/cgi-bin/koha/opac-detail.pl?biblionumber=9972 https://tert.nla.am/mamul/Azg1991/NLA.html

Հայաստանի Հանրապետություն https://tert.nla.am/cgi-bin/koha/opac-detail.pl?biblionumber=8143 https://tert.nla.am/mamul/Hayastani-Hanrapetuyun/NLA.html

Հայրենիքի ձայն ։ Սփյուռքահայության հետ մշակութային կապի կոմիտեի շաբաթաթերթ https://tert.nla.am/cgi-bin/koha/opac-detail.pl?biblionumber=6893 https://tert.nla.am/mamul/Hayreniqi-dzayn/NLA.html

Երևան 1957-1963 https://tert.nla.am/cgi-bin/koha/opac-detail.pl?biblionumber=7994 https://tert.nla.am/mamul/Yerevan5/NLA.html

Երեկոյան Երևան 1964-1999 https://tert.nla.am/cgi-bin/koha/opac-detail.pl?biblionumber=7985 https://tert.nla.am/mamul/YrekoyanErevan/NASLib.html

Коммунист : Орган ЦК. ЭК КП(в) и ЦИК ССР Армении 1934-1990. https://tert.nla.am/cgi-bin/koha/opac-detail.pl?biblionumber=12362 https://tert.nla.am/mamul/kommunist1934/NLA.html

Սովետական Հայաստան : Հասարակական - քաղաքական և գրական - գեղարվեստական պատկերազարդ ամսագիր / [Օրգան՝ Արտասահմանի հետ կուլտուրական կապի հայկական ընկերության] 1945-1988 https://tert.nla.am/cgi-bin/koha/opac-detail.pl?biblionumber=9439 https://tert.nla.am/mamul/SovetakanHayastan1945/Table.html

1989-90: https://tert.nla.am/cgi-bin/koha/opac-detail.pl?biblionumber=9443
https://tert.nla.am/mamul/Hayastan19891990/Table.html
1991: https://tert.nla.am/cgi-bin/koha/opac-detail.pl?biblionumber=9445
https://tert.nla.am/mamul/Hayreniezerq1991/Table.html

Սովետական Հայաստան 1940-1989 [կիսատ] https://tert.nla.am/cgi-bin/koha/opac-detail.pl?biblionumber=8386 https://tert.nla.am/mamul/SovetakanHayastan/NLA.html

Խորհրդային Հայաստան 1921-1940, 1989-90 https://tert.nla.am/mamul/xorhrdayin%20Hayastan-1921/NASLib.html https://tert.nla.am/cgi-bin/koha/opac-detail.pl?biblionumber=7954

Սովետական Հայաստան ։ Թերթիկ 1943-1950 https://tert.nla.am/cgi-bin/koha/opac-detail.pl?biblionumber=13387 https://tert.nla.am/mamul/SovetakanHayastan19431950/NLA.html

Կոմմունիստ 1922-1936 https://tert.nla.am/cgi-bin/koha/opac-detail.pl?biblionumber=11519 https://tert.nla.am/mamul/Kommunist19221936/Table.html

Կուսաշխատող 1936-1940 https://tert.nla.am/cgi-bin/koha/opac-detail.pl?biblionumber=10384 https://tert.nla.am/mamul/Kusashxatox19361940/Table.html

Պարտաշխատող 1940-1941 https://tert.nla.am/cgi-bin/koha/opac-detail.pl?biblionumber=8970 https://tert.nla.am/mamul/Partashxatox19401941/Table.html

Պարտիական կյանք 1947-1956 https://tert.nla.am/cgi-bin/koha/opac-detail.pl?biblionumber=8976 https://tert.nla.am/mamul/Partiakankyanq19471956/Table.html

Կոմմունիստ : Օրգան Ադրբէջանի կոմմունիստ. կուսակց. կենտրոնական եւ Բագւի կօմիտէների : Խմբ.՝ Սարգիս Խանոյան. 1920-1989. https://tert.nla.am/cgi-bin/koha/opac-detail.pl?biblionumber=9731 https://tert.nla.am/mamul/komuinist-Baqu/NASLib.html

Sovetakan

https://tert.nla.am/mamul/SovetakanHayastan1945/Table.html

^[26]

Architecture

Architecture

https://tert.nla.am/archive/NLA%20AMSAGIR/SovetakanHayastan1945/1953(4).pdf
https://tert.nla.am/archive/NLA%20AMSAGIR/SovetakanHayastan1945/1949(1).pdf

Prospekt [22/57] https://tert.nla.am/archive/NLA%20AMSAGIR/SovetakanHayastan1945/1950(7).pdf

Lynch Armenia 12/36 https://tert.nla.am/archive/NLA%20AMSAGIR/SovetakanHayastan1945/1983(1).pdf Tatev restoration https://tert.nla.am/archive/NLA%20AMSAGIR/SovetakanHayastan1945/1981(9).pdf

Baghramyan https://tert.nla.am/archive/NLA%20AMSAGIR/SovetakanHayastan1945/1950(9).pdf

Stalin statue https://tert.nla.am/archive/NLA%20AMSAGIR/SovetakanHayastan1945/1950(11).pdf https://tert.nla.am/archive/NLA%20AMSAGIR/SovetakanHayastan1945/1950(12).pdf https://tert.nla.am/archive/NLA%20AMSAGIR/SovetakanHayastan1945/1951(5).pdf

Kukuruznik https://tert.nla.am/archive/NLA%20AMSAGIR/SovetakanHayastan1945/1969(6).pdf

Leninakan https://tert.nla.am/archive/NLA%20AMSAGIR/SovetakanHayastan1945/1949(4).pdf

Baku haykavan https://tert.nla.am/archive/NLA%20AMSAGIR/SovetakanHayastan1945/1953(6).pdf

Dinamo stadium https://tert.nla.am/archive/NLA%20AMSAGIR/SovetakanHayastan1945/1955(3).pdf

Korea ties https://tert.nla.am/archive/NLA%20AMSAGIR/SovetakanHayastan1945/1956(12).pdf

Armenian wines https://tert.nla.am/archive/NLA%20AMSAGIR/SovetakanHayastan1945/1958(4).pdf

Lusavan/Charencavan https://tert.nla.am/archive/NLA%20AMSAGIR/SovetakanHayastan1945/1958(5).pdf

Archaeology https://tert.nla.am/archive/NLA%20AMSAGIR/SovetakanHayastan1945/1958(7).pdf

Yerevan future https://tert.nla.am/archive/NLA%20AMSAGIR/SovetakanHayastan1945/1959(10).pdf

History museum https://tert.nla.am/archive/NLA%20AMSAGIR/SovetakanHayastan1945/1959(11).pdf

Olympics [ancient & modern] https://tert.nla.am/archive/NLA%20AMSAGIR/SovetakanHayastan1945/1960(9).pdf

Akademia [by Hambardzumyan] https://tert.nla.am/archive/NLA%20AMSAGIR/SovetakanHayastan1945/1960(10-11).pdf

Karabakh by Ulubabyan https://tert.nla.am/archive/NLA%20AMSAGIR/SovetakanHayastan1945/1961(2).pdf

Arpa-Sevan https://tert.nla.am/archive/NLA%20AMSAGIR/SovetakanHayastan1945/1961(10).pdf https://tert.nla.am/archive/NLA%20AMSAGIR/SovetakanHayastan1945/1967(9).pdf https://tert.nla.am/archive/NLA%20AMSAGIR/SovetakanHayastan1945/1970(2).pdf https://tert.nla.am/archive/NLA%20AMSAGIR/SovetakanHayastan1945/1972(10).pdf opening https://tert.nla.am/archive/NLA%20AMSAGIR/SovetakanHayastan1945/1981(5).pdf

Yerevan Lake https://tert.nla.am/archive/NLA%20AMSAGIR/SovetakanHayastan1945/1962(7).pdf

Yerevan Sevan rail https://tert.nla.am/archive/NLA%20AMSAGIR/SovetakanHayastan1945/1963(4).pdf rail future 8/40 https://tert.nla.am/archive/NLA%20AMSAGIR/SovetakanHayastan1945/1986(6).pdf

Nor Arabkir https://tert.nla.am/archive/NLA%20AMSAGIR/SovetakanHayastan1945/1965(11).pdf հինգ հազար արաբկիրցիներ

Leninakan church restoration https://tert.nla.am/archive/NLA%20AMSAGIR/SovetakanHayastan1945/1966(5).pdf

Stepanakert tati papi https://tert.nla.am/archive/NLA%20AMSAGIR/SovetakanHayastan1945/1968(1).pdf

Tsitsernakaberd opened https://tert.nla.am/archive/NLA%20AMSAGIR/SovetakanHayastan1945/1968(3-4).pdf

Yerevan growth https://tert.nla.am/archive/NLA%20AMSAGIR/SovetakanHayastan1945/1968(3-4).pdf

Sardarapat https://tert.nla.am/archive/NLA%20AMSAGIR/SovetakanHayastan1945/1968(5).pdf https://tert.nla.am/archive/NLA%20AMSAGIR/SovetakanHayastan1945/1968(6).pdf

Yerevan 2750 https://tert.nla.am/archive/NLA%20AMSAGIR/SovetakanHayastan1945/1968(10).pdf

Vaspurakan lives https://tert.nla.am/archive/NLA%20AMSAGIR/SovetakanHayastan1945/1968(10).pdf

Nor Marash https://tert.nla.am/archive/NLA%20AMSAGIR/SovetakanHayastan1945/1970(1).pdf

Matsun Narine 22/44 https://tert.nla.am/archive/NLA%20AMSAGIR/SovetakanHayastan1945/1971(6).pdf

Nor Armash 39/44 https://tert.nla.am/archive/NLA%20AMSAGIR/SovetakanHayastan1945/1971(6).pdf

Rostov church 14/36 https://tert.nla.am/archive/NLA%20AMSAGIR/SovetakanHayastan1945/1973(6).pdf 9/40 https://tert.nla.am/archive/NLA%20AMSAGIR/SovetakanHayastan1945/1984(2).pdf

Kurds in Armenia 28/38 https://tert.nla.am/archive/NLA%20AMSAGIR/SovetakanHayastan1945/1974(4).pdf

Javaxq 32/44 https://tert.nla.am/archive/NLA%20AMSAGIR/SovetakanHayastan1945/1977(2).pdf 34/44 https://tert.nla.am/archive/NLA%20AMSAGIR/SovetakanHayastan1945/1981(12).pdf

Ishxanian: Armenian indigenous https://tert.nla.am/archive/NLA%20AMSAGIR/SovetakanHayastan1945/1982(1).pdf

Karabakh cover, Shushi, etc https://tert.nla.am/archive/NLA%20AMSAGIR/SovetakanHayastan1945/1987(2).pdf

people

Abovyan portrait 16/38 https://tert.nla.am/archive/NLA%20AMSAGIR/SovetakanHayastan1945/1973(5).pdf

Sirarpi Der Nerisisan 1960 Armenia visit https://tert.nla.am/archive/NLA%20AMSAGIR/SovetakanHayastan1945/1965(7).pdf

Tigran Petrosian https://tert.nla.am/archive/NLA%20AMSAGIR/SovetakanHayastan1945/1963(6).pdf

Ashot Hovannisian https://tert.nla.am/archive/NLA%20AMSAGIR/SovetakanHayastan1945/1964(11).pdf obit https://tert.nla.am/archive/NLA%20AMSAGIR/SovetakanHayastan1945/1972(8).pdf

Andranik https://tert.nla.am/archive/NLA%20AMSAGIR/SovetakanHayastan1945/1965(2).pdf in Bulgaria https://tert.nla.am/archive/NLA%20AMSAGIR/SovetakanHayastan1945/1988(3).pdf Andranik against ARF 29/43 https://tert.nla.am/archive/NLA%20AMSAGIR/SovetakanHayastan1945/1972(11).pdf

Missak Manouchian https://tert.nla.am/archive/NLA%20AMSAGIR/SovetakanHayastan1945/1954(4).pdf

^[27]

Review

The Armenian Review

Armenian Review has published essays on literature and history since 1948

Armenian Review is a periodical which has appeared in Boston for nine years in English . Each issue has been better than the previous for presenta- tion , variety of subjects , and quality of articles . Most of the articles deal with

Armenian Review is a quarterly , multi - disciplinary academic journal which addresses topics relating to Armenia and the Armenian people

... Armenian Review , is an admiring but not uncritical custodian of Saroyan's work , and his preface merits reading despite Saroyan's question

The year 1948 witnessed the introduction of the Armenian Review, a quarterly journal seeking to enlighten its primarily American audience, as well as increasingly Anglophone young Armenians, about Armenian history, culture, and politics. Its contents provide a valuable insight into the uses to which Armenian history was put for external consumption from the immediate post-war era by the most influential political body in the diaspora, the ARF. It was not for nearly two decades that the Armenian Review addressed the genocide with any consistency or frequency.33 Predictably, given the history of the ARF and the political context in which the Armenian Review was launched, the emphasis was much more on the historical Armenian struggle for freedom against domination of all sorts,34 from that of the [24]

https://go.gale.com/ps/i.do?id=GALE%7CA626676033&sid=googleScholar&v=2.1&it=r&linkaccess=abs&issn=00042366&p=AONE&sw=w&userGroupName=anon%7Ed6eede9a&aty=open-web-entry

THE LAUNCH OF THE ARMENIAN REVIEW in Boston, Massachusetts, by the Hairenik Publications in 1948, coincided roughly with the solidification of the Cold War between the United States and the Soviet Union. The editor-in-chief of this new journal was the editor for more than four decades (1922-1968) of all of the Hairenik publications, Reuben Darbinian. He had been Minister of Justice for a time in the independent Republic of Armenia (1918-1920), one of the prominent intellectuals of the Armenian Revolutionary Federation (ARF, Dashnaktsutiun or Dashnak party), and a member of the party's leadership. Darbinian was also one of the most vociferous and ideologically committed anti-communists within the party and helped steer its anti-Soviet and anti-communist direction throughout much of the Cold War until his death in 1968.

https://www.sup.org/books/title/?id=28480

A House in the Homeland: Armenian Pilgrimages to Places of Ancestral Memory
 Armenian Review was founded in 1948 by the Dashnak party

^[28]

https://tert.nla.am/mamul/Armenian-review/Table.html

https://tert.nla.am/archive/NLA%20AMSAGIR/Armenian-review/1948(3).pdf Cardinal Aghajanian, by Aram Sahakian

https://tert.nla.am/archive/NLA%20AMSAGIR/Armenian-review/1951(3-15).pdf Twenty Five Y ears of Annen:ian Linguistics, by E. Aghayan ................... .

https://tert.nla.am/archive/NLA%20AMSAGIR/Armenian-review/1956(1-33).pdf Yousuf Karsh, by Rouben Gavoor .............................. ..................... .. .................................. 90 ~

https://tert.nla.am/archive/NLA%20AMSAGIR/Armenian-review/1955(1-29).pdf Political Currents in Ancient Armenia, by Prof. N. Adontz ................ . .

https://tert.nla.am/archive/NLA%20AMSAGIR/Armenian-review/1986(4-156).pdf Ayvazovski in America

https://tert.nla.am/archive/NLA%20AMSAGIR/Armenian-review/1988(2-162).pdf On St. Grigor Narekatsi His Sources and His Contemporaries JAMES R. RUSSELL

https://tert.nla.am/archive/NLA%20AMSAGIR/Armenian-review/1988(2-162).pdf —The Making of the Georgian Nation BY ROBERT H. HEWSEN

Armenian population estimates

User:Yerevantsi/sandbox/DiasporaNumbers2

Historical Armenian population

Армяне

Армению во второй половине ХI века численность армян достигала 9 миллионов человек, из 
которых 1 миллион жили в Васпураканском царстве [224=Аракелян Б. Н. Васпураканское царство // Большая советская энциклопедия. — М.: Советская энциклопедия, 1969—1986.], https://www.booksite.ru/fulltext/1/001/008/003/450.htm
около 3-х миллионов — в Анийском царстве [225 =А. П. Новосельцев. Освобождение Руси от золотоордынского ига и народы Кавказа и Закавказья // Куликовская битва в истории и культуре нашей Родины / Под ред. Рыбакова Б. А.. — Москва: Издательство Московского университета, 1983.],  Anatoly Novoseltsev pp. 107-115

200 тысяч — в Сюникском царстве[226=С. Т. Еремян. Армения по «Ашхарацуйцу». — Ер., 1963. — С. 117.],

400 тысяч — в Хаченском царстве[227=Акопян, Тадевос (1984). Հայաստանի պատմական աշխարհագրություն [Historical Geography of Armenia] (in Armenian) (4th ed.). Издательство Ереванского университета. стр. 64],

порядка 1 миллиона — в Киликийском королевстве [228=Княжество Рубенидов Киликии в международных отношениях на Ближнем Востоке в 20-30е годы XII в. //Византийский временник //Институт истории // том 55;],  ru:Византийский временник, СТЕПАНЕНКО Валерий Павлович... [25] PDF [26]

около 2-х миллионов — в Армянской феме Византии [229=Jonathan Harris.The Lost World of Byzantium. — М.: Альпина Нон-фикшн, 2017] Jonathan Harris (historian).

ок. 1 миллиона — в Карсском и Ташир-Дзорагестком царствах[230=Степаненко. В. П. Из истории армяно-византийских отношений второй половины X—XI в. (к атрибуции монет Кюрикэ куропалата) // Античная древность и средние века. — Свердловск, 1978. — Вып. 15.], и более

Накануне Великого сургуна (депортации армян из Ереванской и Нахичеванской областей в Персию) численность армян составляла порядка 5 миллионов человек, из которых более 1 миллион жили в Закавказье (500 000 человек — в Ереванском, или Чухур-Саадском, 500 000 — в Карабахском, и 100 000 — в Ширванском беглярбекствах)[231][232][233], более 3 миллиона — в Западной Армении и Киликии, ок. 500 000 — в армянских колониях на западе Османской империи (Константинополь, Анкара, Измир и тд), более 100 000 — в Грузии, не менее 100 000 — в Крыму, ок. 100 000 — в Польше, около 150 000 — в Иранском Азербайджане (округ озера Урмия и Тебриз), и 50 000 — в других местах[234 = Магда Нейман. Армяне. — Ереван: Литературная Армения, 1990.]

PDF [ archived]

Lynch Ottoman stats

https://archive.org/details/armeniatravelsst02lync/page/412/mode/2up?view=theater&q=population

https://archive.org/details/armeniatravelsst02lync/page/426/mode/2up?view=theater

In the absence of reliable statistics I shall refrain from any attempt to trace the distribution of the Armenians over the whole extent of the Ottoman Empire. The total number of Armenians in Turkey was given by the delegates to the Berlin Congress as amounting to 3,000,000 souls. This figure is certainly too high. An Armenian clerical writer, who appears not to err on the side of exaggeration, has placed the entire Gregorian population, that is the great bulk of his countrymen in Turkey, at 1,263,900 souls.^ It is reasonable to suppose that the Armenian subjects of the Sultan number upwards of one and a half millions

http://publishing.ysu.am/files/Patmajoghovrdagrakan_usumnasirutyunner.pdf http://serials.flib.sci.am/openreader/hay_patm_harc_5/book/Binder1.pdf

https://etd.nla.am/596/6/1_atenaxosutun_-_Copy.pdf

Առանձնապես ծանր է եղել օսմանյան բռնակալության տակ գտնվող արևմտահայության վիճակը: Հայ և օտար աղբյուրների տվյալներով 19-րդ դարում այստեղ ապրում էր ավելի քան 4 միլիոն հայ82: [«Ժամանակ», 1908, թիվ 22:]

https://arar.sci.am/Content/256407/2003(3-4).pdf Ottoman: 1860-1870s -- 3 million, 2.5 in Western Armenia

http://serials.flib.sci.am/openreader/Hay%20joxovrdi%20patmutyun_%20h.6/book/index.html#page/550/mode/1up

Ռուսական կայսրության մեջ բնակվող երկու միլիոն 54 հազար հայերը...

Hewsen

...any attempt to determine the slain must ultimately fall back upon educated guesswork. Although the Turkish government claims that there were fewer than 1.5 million Armenians in the empire, most sources calculate between two and three million. It is somewhere in the vast no-man's-land of figures that one must seek the number of Armenian inhabitants of the areas affected by the deportations and massacres as well as the number who survived and then, working from these figures.
In October 1917, as the situation in Russia deteriorated under the unsound political and economic policies of the increasingly ineffectual Provisional Government, an Armenian National Congress was convened in Tiflis whose two hundred delegates represented, more or less fairly, the two million Armenians of the Russian Empire.

Historical_Armenian_population#Previous_(historical)_censuses

update: US, Canada, Australia, Abkhazia,

Kazakhstan 2021 https://en.wikipedia.org/wiki/Demographics_of_Kazakhstan#cite_note-census2021-30 Численность населения по гражданству Армения 429

Armenian_Canadians

https://www150.statcan.gc.ca/t1/tbl1/en/tv.action?pid=9810030201 citizenship Armenia 5,320

https://www12.statcan.gc.ca/census-recensement/2021/dp-pd/dt-td/Index-eng.cfm?LANG=E&SUB=98P1013&SR=0&RPP=10&SORT=releasedate Language

Armenian 33,720 https://www150.statcan.gc.ca/t1/tbl1/en/tv.action?pid=9810018201 Mother tongue by language spoken most often at home and other language(s) spoken regularly at home

https://www150.statcan.gc.ca/t1/tbl1/en/tv.action?pid=9810020101 Armenian 37,525 Language spoken at home by single and multiple responses of language spoken at home and mother tongue

https://www150.statcan.gc.ca/t1/tbl1/en/tv.action?pid=9810020001 Armenian 21,970 Language spoken most often at home by other language(s) spoken regularly at home

https://www.tandfonline.com/doi/full/10.1080/01419870701491937

The results of the 1906/7 Census confirmed the pattern into which the empire’s population had fallen in a process of homogenization vis-a`-vis religious affiliation. The Census indicated that, out of a total population of 14,321,000, there were 1,542,000 Greeks, 1,020,000 Armenians and 146,000 Jews as compared to 11,405,000 Muslims living in Ottoman lands. These figures indicated that the imperial population of the early twentieth century contained 11 per cent Greeks, 7 per cent Armenians, 1 per cent Jews and 80 per cent Muslims within the total (Karpat 1985, pp. 1689).10 This composition was also reflected by the 1914 Census results (see Table 1).

1914: 1,204

https://etd.lib.metu.edu.tr/upload/12608809/index.pdf

Towns

Armenian population by urban area

User:Yerevantsi/Urban1900

Lang, David Marshall (1970). Armenia: Cradle of Civilization. London: Allen & Unwin.

p. 100 "Official records of the Urartian kings show that the nearby and earlier town of Arin-Berd (Erebuni — the modern Erevan) was populated after its foundation in 782 BC by 6,600 prisoners transferred from the lands of Khate and Supani, in northern Syria, and from the upper reaches of the Euphrates."

https://arar.sci.am/dlibra/publication/187417/edition/170150 6600

https://arar.sci.am/Content/40035/PDF/file_0.pdf Էրեբունի – Արգիշտի I-ի կողմից 782 թ. հիմնադրված այս բնակավայրում արքան բնակեցրել է Խաթե և Ծուպանի երկրներից 783 թ. գերեվարված բնակչության (29284 մարդ) մի մասին (6600 զինվոր), որը համալրվել է Սարդուր II-ի կողմից 751/750 թթ. մերձասորեստանյան, մերձուրմյան, Բաբիլու և հարակից տարածքներ կատարած արշավներից գերեվարված բնակիչներով:

Shengavit may have had 5,000–6,000 residents in 2900 to 2700 BC.^[29]

Artaxata: >>>>>Pavstos?[40,000=200,000?] and 200,000 residents.200,000

A Brief Survey of the History of Ancient Armenia - Page 39 Hakob Manandyan · 1975 · https://archive.org/download/ABriefSurveyOfTheHistoryOfAncientArmenia

Regarding the numbers of the population in the largest cities of Bagratid Armenia, (Dvin, Ani, Arzn), certain indirect references may be found. The Armenian historian Thomas Artsruni, for example, informs us that during the earthquake of 893 over 70,000 inhabitants perished in Dvin. According to the Byzantine historian Georgius of Cedrin, when the Seljuks captured and burned the city of Arzn in 1049, over 140,000 people died by fire and sword. Other historians say that the city of Ani counted 100,000 inhabitants and 10,000 dwellings. The round figures cited above are, of course, extremely questionable, but they permit us to suppose that the population of the larger cities of Bagratid Armenia was considerably greater than that of the cities of medieval Europe, and may have ranged anywhere between 50,000 and 100,000.

https://arar.sci.am/Content/320744/226-335.pdf ՀԱՅԱՍՏԱՆԻ ԽՈՇՈՐ ՔԱՂԱՔՆԵՐԸ

A Brief Survey of the History of Ancient Armenia - Page 39 Hakob Manandyan · 1975 · ... population . Regarding the numbers of the population in the largest cities of Bagratid Armenia , ( Dvin , Ani , Arzn ) , certain indirect references may be found . The Armenian historian Thomas Arzruni

The Armenian Review - Volumes 41-43 - Page 134 1991 · ‎... population numbered up to a hundred thousand which constituted the largest concentration of Armenians at that period.4 To give an impres- sion of its comparative scale , it was larger than Constantinople at its final stage and about

https://arar.sci.am/Content/108124/file_0.pdf ունեցել են 15—25 հազար բնակչություն

Constantinople
Tiflis

Ahlat / Divrigi

Ekrem Akurgal, The art and architecture of Turkey, 1980, p. 132

In Ahlat, a traditional town, is another unique turbeh, also built for an Akkoyunlu prince: the Emir Bayındır Turbeh (1481-92?).30 More than half the cylindrical shaft is open like a gallery, which is composed of small, flat arches standing on squat columns. Here, perhaps, the Armenian influence must be considered.

Anatolian_Seljuk_architecture#Tombs

Andrew Mango, Discovering Turkey, 1972, p. 255 "Armenian influence on Seljuk art - for example on the polygonal or round mausoleum, known as kümbet - is obvious"

also: Khachin-Darbatli Mausoleum

Tombstones of Ahlat

^[30]

J. M. Rogers

Rogers, Michael. (2000). "The Tombstones of Ahlat and Later Mediaeval Armenian Khachkars, Interrelations and Interactions (Ahlat Mezartaşları ve Geç Ortaçağ'da Kaç karlar: İlişkiler ve Etkileşimler", ULUSLARARASI "SANATTA ETKİLEŞİM" SEMPOZYUMU, 25-27 KASIM, ANKARA 1998, BİLDİRİLER, Ankara: Türkiye İş Bankası, 206-209.

Austen Henry Layard, Discoveries in the ruins of Nineveh and Babylon: with travels in Armenia, Kurdistan and the desert: being the result of a second expedition undertaken for the trustees of the British 124 Museum (London, 1853), 24; and 31 on the similarity of the Christian and Muslim tombstones.

Eastmond, Antony (2017). Tamta's World: The Life and Encounters of a Medieval Noblewoman from the Middle East to Mongolia. Cambridge University Press. ISBN 978-1-107-16756-8. p. 158

The Muslim cemetery at Akhlat still survives; its tombstones include the earliest surviving monuments from the city, dating to the lifetime of Tamta. The cemeteries now cover a huge area and are the principal draw to the area for tourists. However, in the thirteenth century the cemeteries were even more extensive; for alongside the Muslim cemeteries were Christian ones, which are now completely destroyed. They are only known through one photograph taken by Walter Bachmann before 1913 [Figs. 50 and 51], showing a member of his expedition standing beside an Armenian khatchkar (cross-stone). From a distance the Christian khatchkars and Muslim stones would have been hard to tell apart. In Bachmann’s photograph the Muslim stones appear taller and thinner than their Christian equivalents, but most khatchkars that we know of from the thirteenth century tend to be similarly proportioned to their Muslim cousins. Both types also usually have overhanging cornices at the top to protect the main face of the stone from the weather; and both were set up to face west. It is only on closer inspection that their symbolic repertoire – dominated by the cross on the khatchkars – and their choice of alphabet became apparent, allowing the different communities of the dead to be distinguished.

Divriği Great Mosque and Hospital

https://archive.org/details/thierry-1989-armenian-art/page/353/mode/1up?view=theater

During the 12th and 13th centuries, Armenian influence over Seljukian art was probably not as strong as has been believed, and the Seljuk Turks did not arrive in Anatolia devoid of all artistic tradiitions. They had invaded Iran and had absorbed some of its culture, which was at the time flourishing under the Samanid and Bûyid dynasties. Seljukian art was introduced and developed in Anatolia almost at the same time as Armenian art of the feudal age. This is illustrated by the hospital at Divriği (((Divriği_Great_Mosque_and_Hospital))), which has obvious structural and decorative similarities with Armenian jamatouns, but it dates from 1228, and is almost their contemporary.

Rich artistic “interactions,” that is borrowings are typical for this time: The wonderful complex relief decoration and architecture of the mosque-hospital complex of Divriği (1228f.) draws heavily on Armenian decorative inventions and is one of the best testimonials of how Muslim patrons of that time admired Armenian architecture and relief arts and used Armenian craftmanship.37 [p. 97]^[31]

https://www.taylorfrancis.com/chapters/edit/10.4324/9781315589886-5/patterns-armeno-muslim-interchange-armenian-plateau-interstice-byzantine-ottoman-hegemony-peter-cowe Patterns of Armeno-Muslim Interchange on the Armenian Plateau in the Interstice between Byzantine and Ottoman Hegemony / By S. Peter Cowe

Similarly, in view of the Armenian tradition of building in central Asia Minor under the patronage of indigenous monarchs and princes, it is highly plausible that their heirs continued the process now under Seljuq aegis. With that in mind, inscriptions and historical accounts inform us of a series of Armenian architects employed in Seljuq constructions, Galust at Divriği in 1229, T‘agvor, son of Step‘an, in Malatya, Kaloyan of Konya (arguably) in Sivas, Ashot at Zor, and Kalous (Galust) in Konya itself. 57 []
These objective data may afford a basis for discussing issues of form, style, and ornamentation and the degree of artistic interchange (as, for example the Seljuq türbe (kümbet) structures and Armenian ecclesiastical domes (gmbet), and grave steles and Armenian cross-stones (khach‘k‘ars). 58

The Rape of Anatolia Scott Redford 1

34 Many works of medieval Christian and Islamic art from medieval Anatolia display evidence of different traditions. However, few of them transform divergent and different traditions into something new. I am thinking of buildings like the Great Mosque and Hospital complex at Divriği and the Church of the Hagia Sophia in Trabzon (Trebizond). For the former see, e.g. Oya Pancaroğlu, ‘The Mosque-Hospital Complex in Divriği: A History of Relations and Transitions’, Anadolu ve Çevresinde Ortaçağ 3 (2009): 169–98, and for the latter, Antony Eastmond, Art and Identity in Thirteenth Century Byzantium: Hagia Sophia and the Empire of Trebizond (Aldershot: Ashgate, 2004).

The Art of Armenia: An Introduction - Page 141 / Christina Maranci · 2018

... Divrigi hospital and mosque

complex.33 This shared culture is also palpable in the monastery of

Maranci, Christina (1998). Medieval Armenian Architecture in historiography: Josef Strygowski and His Legacy (PhD thesis). Princeton University. OCLC 40827094.

Ince Minaret Madrasa. The last diffusion occurred with the invasion of the Tatars in the thirteenth century. These invasions caused mass emigrations towards southwestern Asia Minor (Cilicia), where an independent kingdom existed until the fifteenth century. However, as Greater Armenia languished, the Armenian forms "found rebirth" in the "pure Armenian style" of Islamic monuments. T'oramanyan asserts that these structures were the direct work of Armenians and offers documentary proof: at the thirteenth-century madrasa of Injev Minareli, (1251), the inscription tells us that the architect is an Armenian convert by the name of "Galust".^[32]

Çifte Minareli Medrese, Erzurum, tr:Üç Kümbetler. Yet if we compare elements from Seljuk and Armenian architecture we find some striking similarities. In the Seljuk tomb towers of the tenth and eleventh century, such as those, for example, in Erzerum, we see a single, square chamber capped by a dome on which sits a tall, conical roof-- a configuration which strongly, and almost exclusively, recalls the domes of centrally planned churches of Armenia and Georgia (fig. 5). The existence of Armenian inscriptions on Islamic buildings, as T'oramanyan pointed out, referring to ethnic converts to Islam in the twelfth and thirteenth centuries provides further proof of contact.21^[33]

Armenian firsts

Khachatur Kesaratsi, the first printing press in Iran c. 1636–37 and the first prirnted book (1638) in New Julfa^[34]^[35]

Armenian Church, Singapore (1835), the first Christian church in Singapore^[36]

Armenian Quarter: Jerusalem's first printing press (1833),^[37]^[38]^[39] the first photographic workshop (1855),^[40] the first coeducational school (1869)^[41]

Kurdish melodies (1903) by Komitas, the first publication of Kurdish music.^[42]^[43]

the first Kurdish film Zare (film)
According to The Cambridge History of the Kurds, "the first proper 'text'" written in Kurdish is a short Christian prayer. It was written in Armenian characters, and dates from the fifteenth century.^[44]

The first proper ‘text’ in Kurdish is a short four-line Christian missionary prayer, written in Armenian characters and found inside a larger manuscript in Armenian from the fifteenth century (held at the Collection of Matanadaran in Yerevan, no. 7117, fol. 144b – see Asatrian, 2009: 15). The manuscript was copied between 1430 and 1446 but its origin is considered to have been older (cf. MacKenzie, 1959; Minorsky, 1950).

first coffeehouses in Vienna, Paris, London? / Viennese_coffee_house Johannes Diodato in 1685

the first Chinese Bible translation

The first novel published in the Ottoman Empire was Vartan Pasha's 1851 The Story of Akabi (Turkish: Akabi Hikyayesi).

the first scholarly study of Laz by Hrachia Acharian

check

first film(-related stuff) in Iran?

With the exception of the Latin Vulgate, there are more Armenian biblical manuscripts than of any other early version. Such manuscripts, whether whole or partial Bibles, constitute nearly a tenth of all medieval Armenian manuscripts.^[45]

unsorted

Eastmond, Antony (2017). Tamta's World: The Life and Encounters of a Medieval Noblewoman from the Middle East to Mongolia. Cambridge University Press. ISBN 978-1-107-16756-8.

Aghtamar, Church of the Holy Cross, 75, 374
Amberd castle inscription, 27; church, 50
Gandzasar monastery, 51; inscription, 216
Haghbat monastery, 30, 31, 43, 51, 59, 62, 217, 374
Ani, mosque of Minuchihr, 130, 301
Talin, 169
khatchkars, 67, 139, 158, 192, 218, 234

Divri˘gi, 186, 306, 317; mosque hospital complex, 304; inscription, 308; Sitte Melik tomb, 288, 293
Divri˘gi, mosque-hospital complex, 304, 311

hy:Արտաշատի հեթանոսական տաճար

https://artsakhlib.am/2019/10/26/%D5%B6%D5%B8%D6%80%D5%A1%D5%B0%D5%A1%D5%B5%D5%BF-%D5%B0%D5%A5%D5%A9%D5%A1%D5%B6%D5%B8%D5%BD%D5%A1%D5%AF%D5%A1%D5%B6-%D5%BF%D5%A1%D5%B3%D5%A1%D6%80-%D5%A1%D6%80%D5%BF%D5%A1%D5%B7%D5%A1%D5%BF-%D5%B4/
https://arar.sci.am/dlibra/publication/193251/edition/175593?language=en
https://arar.sci.am/dlibra/publication/276087/edition/253261/content
https://armenpress.am/arm/news/446470/

Այսպիսով Հոիփսիմեի տաճարում հայտնաբերված այդ քարերը, Գառնի ամրոցի ճարտարապետական նշանավոր հուշարձաններից հետո, Հայաստանի հելլենիստական շրջանի ճարտարապետության մի նոր օջախի գոյության իրեղեն վկայություններն են:^[46]

^[47] p. 156

Armenian and Georgian architecture developed along similar lines because these countries were in close contact; in the ornamentation there were some differences, that in Armenia being frequently abstract, influenced by Islamic art.

The geographical position of Georgia and Armenia and their contacts with other races and faiths caused their art to develop many original traits, while remaining within the Western tradi- tion. Some scholars claim that Armenian art had a profound influence on the Western European art of the Romanesque period, and undoubtedly some features of Western buildings, such as squinches, seem to have originated there; in sculpture, too, some Armenian influences can be detected (see page 268).

^[48]

Before we leave the Dark Ages, we should make a brief excursion to Armenia. It is not my intention to present here a comprehensive sketch of the remarkable school of architecture that developed in Armenia and neighboring Georgia, a school that cannot be regarded as merely a provincial branch of Byzantine architecture and would require separate treatment. On the other hand, I do not share the exaggerated claims that have been made by Joseph Strzygowski and his followers, who regarded Armenialas a major creative center of architectural concepts that allegedly originated farther east, in the Iranian world, and were then disseminated throughout Christian Europe.14
It is entirely natural that Armenian architects should have sought their models from their southern neighbors [Syria]: it was from the same region, from Edessa and Samosata, that Armenia received its Christian culture and its alphabet. By joining the Monophysite camp, the Armenian Church perpetuated this connection that was imposed by geography and the interplay of political forces.
The basilica did not have a long life-span in Armenia and gave way toward the end of the sixth century to the domed church, which attained a surprising degree of elaboration in the first great period of Armenian architecture, roughly between the years 610 and 670. These dates are significant: Armenian architecture developed at the very time when Christian Syrian architecture came to a halt; at a time, moreover, when the Byzantine Empire was entering its Dark Age. It may be said without exaggeration that in the seventh century Armenian architecture was leading the entire Christian East. It proved a short period of supremacy: the occupation of that country by the Arabs put an end to this remarkable development, and it was only two centuries later that Armenian builders were able to resume their work on a monumental scale.

Canepa, Matthew P. (2018). The Iranian Expanse: Transforming Royal Identity through Architecture, Landscape, and the Built Environment, 550 BCE–642 CE. Oakland: University of California Press. ISBN 9780520290037.

https://armenpress.am/arm/news/1115141.html պատկերված է Ջուղայի հայկական գերեզմանատունը, իսկ 950 ՀՀ դրամ անվանական արժեքով գեղաթերթիկի նամականիշի վրա՝ նույն գերեզմանատունը 2005 թվականին հայկական խաչքարերի Ադրբեջանի թիրախավորված ոչնչացումից հետո

Margarita Simonyan

https://twitter.com/M_Simonyan/status/1704176314117165461

https://twitter.com/b_nishanov/status/1666554904050118662 Simonyan says Russia’s been building statehoods for “tribes and ethnicities including mine”, i.e., Armenians. Which is an insane, considering Armenian kingdoms existed a millennium before any sort of Russian statehood.

https://www.facebook.com/story.php?story_fbid=738389461650067&id=100064370602141&mibextid=qi2Omg

Հայաստանի ազգային պատկերասրահ և շրջեք Հայ հին և միջնադարյան արվեստի ցուցասրահներով, որտեղ ներկայացված են Հայաստանի և հայկական գաղթօջախների մի շարք եկեղեցիների (Արուճ, Լմբատ, Տաթև, Հաղպատ, Անի, Թալին, Ախթալա, Քոբայր, Կոշ, Մեղրի, Ղրիմ և այլն) որմնանկարների այսօր արդեն #եզակի օրինակներ դարձած #վավերական պատճենները, Էրեբունիի արքունական պալատի և Խալդի աստծո տաճարի #որմնանկարների (Ք. ա.  8-րդ դ.) և Գառնու բաղնիքի #խճանկարի (3-րդ դ.) ընդօրինակությունները, ինչպես նաև Մայր Աթոռ Սուրբ Էջմիածնի տաճարում հայտնաբերված Նաղաշ Հովնաթանի (1661-1721) որմնանկարների #բնօրինակ հատվածներ:

hy:Արեգակնային համակարգության մոդել

File:Stamp of Armenia - 1995 - Colnect 196122 - Bronze model of solar system XI X century.jpeg

https://web.archive.org/web/20180619072339/http://lraber.asj-oa.am/1142/1/77.pdf
https://historymuseum.am/collections_type/%D5%A1%D6%80%D5%A5%D5%A3%D5%A1%D5%AF%D5%B6%D5%A1%D5%B5%D5%AB%D5%B6-%D5%B0%D5%A1%D5%B4%D5%A1%D5%AF%D5%A1%D6%80%D5%A3%D5%B8%D6%82%D5%A9%D5%B5%D5%A1%D5%B6-%D5%AD%D5%B8%D6%80%D5%B0%D6%80%D5%A4%D5%A1%D5%B6/
https://coollib.net/b/226878-zhurnal-vokrug-sveta-zhurnal-vokrug-sveta-n01-za-1971-god/read
В погребениях II тысячелетия до нашей эры, открытых в Лчашене археологом А. Мнацаканяном в 1967 году, найдено удивительное бронзовое изделие. Удивительное, так как аналогий ему в мировой археологии нет. И как мы считаем — это созданная почти четыре тысячи лет назад модель вселенной

https://twitter.com/histories_arch/status/1638411805130383360 Bronze model of 'Solar System' dated 12th-11th Century BC, discovered at basin of Lake Sevan. https://archive.ph/ZWJmo

Patapoutian

https://twitter.com/ardemp/status/1738300851553501298 My autobiography is now published on the @NobelPrize website. It covers both my personal and professional life, highlighting the decisions and events that have had the biggest impact. I appreciate the opportunity to tell my story. Hope you enjoy reading it https://www.nobelprize.org/prizes/medicine/2021/patapoutian/biographical/

https://archive.ph/huo49 US can help ease the humanitarian crisis in Nagorno-Karabakh A clear message needs to be sent to Azerbaijan. By Ardem Patapoutian and Vicken CheterianUpdated August 16, 2023, 5:30 p.m.

Maranci

https://web.archive.org/web/20241008081531/https://stnersess.edu/wp-content/uploads/2022/05/SNTR-VII.pdf St. Nersess Theological Review 7 (2002) Medieval Armenian Architecture: Review of a Recent Study Michael Daniel Findikyan

Jukić Buča, Vendi; Gwirtzman, Kristina; Maranci, Christina (1 September 2020). "Armenian Ecclesiastical Sites in the Kars Province (Turkey): Current State, Preservation and Revalorization". Heritage & Society. 13 (3): 165–197. doi:10.1080/2159032X.2021.1968220.

Building Churches in Armenia: Art at the Borders of Empire and the Edge of the Canon

Armenian Architecture as Aryan Architecture: The Role of Indo-European Studies in the Theories of Josef Strzygowski

Christina Maranci https://www.taylorfrancis.com/chapters/edit/10.4324/9781315262307-12/armenia-borders-medieval-art-christina-maranci Armenia and the Borders of Medieval Art in Approaches to Byzantine Architecture and its Decoration

https://www.persee.fr/doc/ccmed_0007-9731_2004_num_47_187_2889_t1_0319_0000_3

Review by: David Zakarian / The Art of Armenia: An Introduction Christina Maranci https://www.jstor.org/stable/27053064

Christina Maranci has clearly succeeded in providing an admirably concise and clear overview of the material history and visual culture of the Armenian people.
Maranci’s book is an indispensable reference.
 a long-awaited propaedeutic resource for the study of Armenian art intended for students of art history and art enthusiasts who have no command of the Armenian language.

https://www.jstor.org/stable/27866880

Reviewed Work: Between Islam and Byzantium: Aght'amar and the Visual Construction of Medieval Armenian Rulership by Lynn Jones Review by: Christina Maranci

Maranci: we know, [that Armenian domes] are generally spherical on the inside, surmounted by a conical roof.66^[49]

Maranci on Lynch: Both the churches of T'ališ and T'alin (fig. 10) are cited as buildings of "great simplicity" and "much beauty of form". T'alin, according to Lynch, ranks among the most charming examples of the Armenian style and is the "most beautiful building I had yet seen in Armenia".44^[50]

Maranci on Georgia

Maranci, Christina (1998). Medieval Armenian Architecture in historiography: Josef Strygowski and His Legacy (PhD thesis). Princeton University. OCLC 40827094.

Close similarities between Armenian and Georgian architecture have led scholars to a range of different hypotheses on their relationship. As we saw in Chapter One, nineteenth-century European scholars did not draw a distinction between the two traditions, but considered both Armenian and Georgian architecture as a Transcaucasian branch of Byzantine architecture. Although we will consider some of the general problems of this issue in the conclusion, our present focus is on why Strzygowski chose to treat the architecture of Armenia separately from that of Georgia.^[51] At the beginning of Die Baukunst, Strzygowski stresses that "a neat division between Armenian and Georgian art is necessary, although they are closely related and^[51] often hardly separable." Strzygowski offers two reasons for his decision. The first involves the respective proximities of the lands to cultural centers. Unlike Armenia, "Georgia did not belong to the three powers and thus was more shut off from life…in architecture… the Georgians, insofar as they were not independent or under Syrian- Persian influence,… took over and spread Armenian forms."10^[52] While there is substantial evidence for close contact between Georgia and Byzantium, particularly through their common Chalcedonian faith, Strzygowski stresses the insular location of the country in assessing its creative abilities. Thus Georgia's geographical situation north of Armenia, Strzygowski believed, prevented it from receiving the influence of the "three powers" (Byzantium, Persia, and probably Syria). In an uncharacteristically traditional vein, Strzygowski argues that Armenia was more important because of its contact with major cultural centers (particularly, one suspects, Persia).^[52]

It follows that since Georgia could not generate its own artistic forms, it had to rely on Armenia for inspiration. To illustrate Georgians' creative impotence, Strzygowski points to an analogy in the inventions of each nation's alphabet: "As the creator of the Armenian alphabet also created that of the Georgians, so there also emerged in the realm of formative art a lively exchange, so that one would do well to give up the competition between them, yet still see them next to each other as individual streams."11 If one is to follow the implication of the first phrase, the lively exchange led mostly from Armenia to Georgia.12^[53]

Strzygowski's belief in the Armenian origin and later date of the Georgian alphabet is shared by many scholars, past and present. The theory is further attested to in an early source-- the fifth-century Life of Maštoc', the creator of the Armenian script.13 However, debates continue, particularly between Armenian and Georgian scholars, over the relative chronologies of the two alphabets. More important for us, however, is that Strzygowski employed the alphabetic theory as an analogy. Although continually in his career he argued for the practice of art history as a self-contained discipline, Strzygowski reveals here, as elsewhere, the extent to which philological studies had actually influenced his work.^[54]

This problem becomes particularly acute when we consider the architectural traditions of Georgia. Lying just north of Armenia, and bordered on the west by the Black Sea, the architecture of this region offers the most striking similarities with that of Armenia. The small, centrally-planned structures of Georgian churches, their conical roofs, and sculptural decoration, all bear striking resemblance to those found in Armenia. This similarity is most certainly a reflection of the continuous contact and interrelations between the two lands, and is most visible in the marchland areas of Tayk* and Tao, which have defied a precise identification of an Armeno-Georgian border, and where churches often feature bilingual inscriptions.16^[55] Furthermore, there is no doubt that master builders and masons traveled back and forth. An inscription, for example, at the church of Ateni in Georgia identifies the builder as an Armenian. The closeness of the two traditions, both in ecclesiastical architecture and in almost all other architectural genres, encourages the formulation of a Transcaucasian, rather than strictly Armenian study. While certainly there are features distinct to each tradition, the abundance of commonalities discourages drawing an overly rigid line between them, as is common in much of the scholarship on the Transcaucasus. The problem thus remains of how to speak of "Armenian" and "Georgian" architecture, and how, when, and why to distinguish between them. I believe that there are instances when one should use the term "Transcaucasian" architecture. The use of particular types of plans, such as the inscribed tetraconch with corner chambers, is a Transcaucasian scheme, which emerged simultaneously in both Armenia and Georgia in the seventh century. However, there are instances when one may distinguish between the two traditions. At the church of Mcxeta, for example, the apses of the inscribed tetraconch project slightly from the walls (fig. 4); while at Hrip'sime in Armenia, those same apses are fully contained within the wall, and are marked externally only by flanking triangular niches, and this distinction remains relatively consistent in the early monuments of each region.17 Additional distinctive tendencies could also be noted, 18 but the isolation of characteristic features must, I think, be undertaken with great care. Such an exercise can easily translate into the definition of two discrete national traditions, which, given the much more striking affinities between them, has proven to be too rigid an approach.^[55]

Ejmiatsin Gospels

Echmiadzin Gospels

https://www.jstor.org/stable/3045509 The Date of the Initial Miniatures of the Etchmiadzin Gospel Sirarpie Der Nersessian

Dickran Kouymjian https://archive.org/details/textcontextstudi0000conf/page/60/mode/1up?view=theater

The oldest surviving Armenian illuminations, the final miniatures of the Ejmiacin Gospels, are just two leaves painted on both sides, bound at the end of a late tenth-century manuscript.12 S. Der Nersessian has convincingly determined their Armenian provenance and date (late sixth or early seventh century) by demonstrating the close stylistic similarity to early seventh-century Armenian wall paintings preserved in the churches of Lmbat and Tališ/Aruč.13 These four precious gospel miniatures Annunciation to Zechariah, Annunciation to the Virgin, Adoration of the Magi, and Baptism-show a clear mixture of classical and oriental elements. The faces in all of them are rendered frontally (a single magus is seen in profile) with dark almond-shaped eyes, thick eyebrows, and small mouths. In contrast, the archangels of the Annunciations appear in graceful classical contraposta stances, with weight on the left foot and with body turned slightly toward the......

Russell 1987

Russell, James R. (1987). Zoroastrianism in Armenia. Cambridge, Massachusetts: Harvard University Press. ISBN 978-0-674-96850-9.

[27]

^[56]

other

https://archive.org/details/JamesRussellZoroastrianismInArmenia/page/n53/mode/1up?view=theater&q=rome+interference

Although Rome was to pursue for centuries to come its policy of interference in Armenian affairs, the sympathies of the Armenians lay with Iran, a country whose religion and way of life were familiar to them.

p. 3 then Sasanian kingdoms of Iran. It was the Iranians whose ties to the Armenians were closest and whose culture influenced the Armenian nation profoundly over the entire period when Zoroastrianism was the chief religion of Iran: from the Median conquest of Assyria in 612 B.C. to the fall of the Sasanians in A.D. 651. Throughout that entire span of twelve centuries, whose beginning coincides with the emergence of the Armenians as a nation in the annals of civilisation, Armenia was ruled either directly by Iran or by kings and satraps of Iranian descent.

A legend credits Hannibal, in flight after the defeat of Carthage, with the foundation of the Armenian capital of Roman times,Artaxata; the story is probably fiction, but it fairly reflects the Romans ' irritation at a country which provided a save haven for their enemies and which was impossible entirely to subdue. Tacitus wrote of the Armenians, 'An inconstant nation this from old; from the genius of the people, as well as from the situation of their country, which borders with a large frontier on our provinces, and stretches thence quite to Media, and lying between the two empires, was often at variance with them; with the Romans from hatred, with the Parthians from jealousy, ,9

The basis of Armenian culture is a fusion of native and Iranian elements which has been retained faithfully over the ages, with comparatively slight accretions from other peoples. Armenia was neither the miraculous child of cultural parthenogenesis nor a mere stepson of the Persians.

the impact of Iranian culture upon Armenia was greatest in the Arsacid period

In religious affairs as in political matters, Armenia was completely integrated into Parthian Iran. The vast majority of the Iranian loan-words in Armenian, which comprise most of the vocabulary of the language, are from Northwest Middle Iranian dialects, that is, from the speech of the Parthians and Atropatenians of the Arsacid period.Nearly all the names of the gods of pre-Christian Armenia are Pth.forms, as are nearly all the terms associated with religious belief,ritual and institutions. In cases where both Parthian and Middle Persian (Sasanian) forms of the same word are attested in Armenian, it is the Parthian word, in almost all cases, which has become part of common Arm. usage.

The theme of travel between the lands of the living and the dead is found in Armenian tradition in the legend of Ara, and the source of Plato's tale of Er in the tenth book of the Fepublic is Armenian.

It is unlikely that Ara died in the original version of the story;Xorenac°i probably introduced the pseudo-Ara to explain the tale in historically credible terms. Ara was known to Plato as Er the Pamphylian,identified by Classical writers as Zoroaster and called an Armenian, a figure of supernatural power who visits the kingdom of the dead and returns to the world of the living.

Myth of Er

Thierry 1989

Thierry, Jean-Michel; Donabédian, Patrick (1989) [1987]. Armenian Art. Translated by Celestine Dars. New York: Harry N. Abrams. ISBN 0-8109-0625-2.

^[23] ^[23]

https://archive.org/details/thierry-1989-armenian-art/page/62/mode/1up?view=theater&q=kurion

This break-away was followed by that of the Georgian Church, lead by the Patriarch Kurion at the Synod of Duin (608), to which must be added moves toward independence from the Albanian Church, and even from the Metropolite of Siunia.

https://archive.org/details/thierry-1989-armenian-art/page/170/mode/1up?view=theater ART IN SATELLITE BAGRATID KINGDOMS: THE ART OF THE KINGDOM OF VASPURAKAN

https://archive.org/details/thierry-1989-armenian-art/page/351/mode/1up?view=theater&q=present+interest

Present interest in Armenia springs from a number of things. Some architectural realizations have long been familiar to Orientalists, but most of these build- ings were unknown in the West, even by art historians. Illuminations, khatch- kars and other scholarly or popular works of art came to our knowledge less than fifty years ago. Numerous analogies between Armenian and western art favors comparative and critical studies. Also, a number of sites can now be visited, if not all of them. 
Moreover, any genuine interest in ancient buildings is here amply rewarded. Like Italy, Armenia has a wealth of early Christian buildings, and if Italy has more sumptuous churches, the Armenian ones are more numerous, and their typology is more varied.

https://archive.org/details/thierry-1989-armenian-art/page/352/mode/1up?view=theater

Besides this ultimate incursion, foreign influences have only marked Armenian art in a superficial and circumstantial manner, and viceversa. J. Strzygows- ki's hypothesis concerning the would-be Armenian origins of Byzantine and western (Romanesque and Gothic) arts has never been scientifically confirmed. These suppositions were often amplified and distorted in articles or popular publications, and they have not helped in objectively appreciating the place and role of Armenian art in history. 
The influence of Armenian art over surrounding countries spread in the first instance in Transcaucasia during the paleo-Christian period. The Armenian religion was preponderant over Georgia and Caucasian Albania at this time, and Christian Caucasian art could justifiably be seen as essentially Armenian;

https://archive.org/details/thierry-1989-armenian-art/page/353/mode/1up?view=theater

During the 12th and 13th centuries, Armenian influence over Seljukian art was probably not as strong as has been believed, and the Seljuk Turks did not arrive in Anatolia devoid of all artistic tradiitions. They had invaded Iran and had absorbed some of its culture, which was at the time flourishing under the Samanid and Bûyid dynasties. Seljukian art was introduced and developed in Anatolia almost at the same time as Armenian art of the feudal age. This is illustrated by the hospital at Divriği (((Divriği_Great_Mosque_and_Hospital))), which has obvious structural and decorative similarities with Armenian jamatouns, but it dates from 1228, and is almost their contemporary. Exchanges between the two styles were, however, frequent. We know indeed that Armenian craftsmen worked on some Seljukian buildings, mosques and medresses. This was repeated about two centuries later with Irano-Mongol art (14th-15th century). The Mongol style did spread over Armenian sculpture, illumination, and even fashion, but

Armenian khatchkars were certainly copied on Muslim tombstones at Ahlat (((The Tombstones of Ahlat the Urartian and Ottoman citadel))) in the basin of Van, and Armenian building methods were widely used, in the same area, for Mongolian türbs (mausoleums). This artistic counter-exchange perhaps led the Armenians to remember the türbs when they built some of their drums in Vaspurakan, in the late Middle Ages.

individual monuments

in the second part of the book, Patrick Donabédian has written a series of clear and precise notes to accompany the illustrations of Armenian buildings

^[23] ^[23]

Lynch 1901

Lynch, H. F. B. (1901). Armenia: Travels and Studies. Volume I: The Russian Provinces. London: Longmans, Green, and Co.
Lynch, H. F. B. (1901). Armenia: Travels and Studies. Volume II: The Turkish Provinces. London: Longmans, Green, and Co.

In these Armenian provinces of Russia the machinery of administration is conducted by a handful of Russian officials through Armenians, who are employed even in the higher grades.The Armenian is a man of ancient culture and high natural capacity; neither the instinct nor the quality would be claimed by his Russian superior, who is the instrument of a system of government rather than a born ruler, and who in general is lacking in those attributes of pliancy and individual initiative which it is the tendency of rigid bureaucracies to destroy.

The Jew is a rare creature upon the tableland of Armenia; he finds it difficult to exist by the side of the Armenian, who is his rival in his own peculiar sphere.' There is a saying that in cleverness a Jew is equal to two Greeks, a single Armenian to two Jews. / 1 Eli Smith informs us that at the time of his journey (1830-31) Akhaltsykh was the only place, coming within the range of his enquiry in Turkish Armenia, that contained any Jews (lissionary Rescarches, p. 100).

The river Kur is essentially a Cieorgian river, even where it traverses districts whichbelong geographically to the Armenian tableland.

a natural barrier of vast cxtent. The mass of Alagöz, which one may compare to a gigantic shield with a central boss,interrupts communication with the valley of the Araxes.

Its extreme youth and the fact that it is almost exclusively peopled by Armenians are the most remarkable features about Alexandropol. At the commencement of the nineteenth century the site was partly vacant and partly tenanted by an insignificant village called Gümri.

It forms a magnificent object as seen from Alexandropol, high in the sky, yet with scarcely perceptible gradient in the profle oneither side of the core of precipitous peaks.

Let us see now what these latter-day Armenians have made of their city ; for the public and private edifices are creations of their own. It is evident that they have inherited the love of building which distinguished their forefathers, and that the craft of that excellent masonry which we admire in their ancientmonuments has not become extinct. On the other hand, they share to the full in the tastelessness of the modern peoples in the decorative arts. Their churches are at once pretentious andcommonplace both in design and in ornamentation.

Ararat / p. 138 Seen at this distance-measured on the map it is a space of fifty-six miles to the summit-the mountain is little more than an outline upon the horizon ; yet what an outline! what a soul in those soaring shapes ! Side by side stand two of the mostbeauteous forms in Nature, the pyramid and the dome. ......[MORE]

There he stands, like some vast cathedral, on the floor of the open plain. The human quality of this natural structure cannot fail to impress the eye;and, although its proportions are not less gigantic than those of the opposite mass of Alagöz, it contrasts with the Cyclopcan forms of that neighbouring mountain a subtle grace of feature and a harmonious symmetry of design. Slowly the long slope rises from the western distance, a gently undulating line; and, as it rises, the base gradually widens, advancing with almost imperceptible acclivity into the expanse of plain. So it continues,always rising against the sky-ground, always gathering at the basc, until at a height of 13,500 fect it reaches the zone of perpctual snow. The summit region of Ararat presents the

The extraordinary elevation of Ararat above the plain of the Araxes-it may be doubted whether there exists in the world another mountain which riscs immediately from a level surface to such a height-is balanced and controlled by this broad and massive base, and by the exquisite proportions ofthe upper structure which rises to the snowy roof.

I append a list of the successful ascents of Great Ararat up to and including our own, so far as I have been able to ascertain them

Ejmiatsin

If this be the case we have an example of this form of dome in Armenia a hundred years before the time when it is supposed byFergusson to have been developed. 1 History of Architecture, book i. ch. iv. Neo-Byzantine style. 1 His remarks have reference to the shape of the dome and not to the pointed arches of the false arcade,which perhaps argue a much later date.

It is a pity that some vandal has daubed it over with plaster and paint, which invests it with a grotesque appearance. Above each window is a medallion containing the head of a saint, and I saw traces of spiral carving on the columns. An almost flat-roofed building with this dome in the centre, with four projecting apses,one at each point of the compass and each surmounted by a little belfry—such would appear to have been the original exterior of the edifice which we see at the present day.

Before the portal are several tombstones, commemorating deceased pontiffs, and among them that of the enlightened Nerses V. One in marble is raised over the remains of Sir John Macdonald, British envoy to the court of Persia.The bald inscription contrasts with the eloquence of the situation under the shadow of this St. Peter's of distant Armenia and among the graves of the highest dignitaries of her national church.3

the city of Kars, where Abas appears to have placed the seat of government, a cathedral of unusual grandeur rose into being."

Ani: Her monuments throw a strong light upon the character of the Armenian people, and they bring into pronouncement important features of Armenian history. They leave no doubt that this people may be included in the small number of races who have shown themselves susceptible of the highest culture. They exhibit the Armenians as able and sympathetic intermediaries between the civilisation of the Byzantine Empire,with its legacies from that of Rome, and the nations of the East.

Ararat.... The identification of Mount Ararat with the mountain upon which the Ark rested is at least as early as the adoption of Christianity by the Armenians, and may have been originally made by Jewish prisoners of war. But there does not appear to have existed in the neighbourhood of Ararat an independent local tradition of the Flood; and the mountain is still locally known not as Ararat, but as Masis to the Armenians, and as Aghri Dagh to the Tartars. It is, however, called Ararat in Armenian literature as early as Faustus of Byzantium, who uses the name in relating the story of St. Jacob of Nisibis (Faustus, iii. 10. The name appears to have been wrongly spelt Sararat by the copyists). The Ararat of Scripture is the Assyrian Urardhu; and the “ mountains of Ararat" of Genesisviii. 4 must be sought within the country of Urardhu.

Buxton & Krautheimer

Richard Krautheimer 1965^[57]

and the impact from Asia Minor further increasing: at Eghvard (S74-603)- as at Tekor-the decorative details, including horseshoe arches, are so close to those of Cappadocian churches as to suggest the activity in Armenia of Cappadocian mason crews.47
At Tekor, dome and cross arms were similarly superimposed over nave and aisles of the existing hall-church.49

At Bagaran, dated, though insecurely, 63I, the corner bays.....[EJMIATSIN?]
traced back to Parthian and Sassanian architecture. The cross-in-square plan, for instance, is supposed to be rooted - whether directly or by way of buildings such as the audience hall of Al-Mundir at R'safah - in the design of Iranian Fire Temples.

The church type which more than any other has been called specifically Armenian appears in the seventh century at Avon and at St Hripsime at Vagharshapat (618) and continues nearly unchanged into the tenth century, when it is found at Aghtamar (Ahtamar) (915-21) and beyond...
and a good deal smaller than the Syrian "cathedrals', St Hripsime covers an area 17 by 21 m. (s6 by 69 ft), comparing in length and width with the cross church of Tomarza in Cappadocia, and covering just about one third the surface of the H. Sophia at Salonica. Armenian church building of the seventh century, then, in material, decoration, and size, continues traditions established in the inlands of the Near East by at least the fifth and sixth centuries, if not indeed since Roman times.
On the basis of our present knowledge we should much rather view these centrallyplanned churches in Armenia as the creation of a local school of architects. After all,central plans in Armenia came to the fore during the last years of the sixth century in innumerable variations, and cross-octagons such as St Hripsime are only the most complex among a plethora of central plans. All these churches evolve almost simultaneously and without manifest ancestry on Armenian soil. Obviously they originated within the complex mesh of political, religious, and cultural relationships in whichArmenia was involved.

Leonardo was certainly not in Armenia, nor were the Gothic architects of France acquainted with Armenian vaulting. 
But it would be foolish to deny that Armenian architecture could occasionally have exerted its impact on Western, and, above all, on Byzantine building. 
It is perhaps of lesser importance that Trdat, the architect of the cathedral of Ani, was called to Constantinople to rebuild the dome of the H. Sophia, badly damaged in 989 by an earthquake. He might have been summoned as a technician.
Yet it is undeniable that the plan of Skripu - a hall-church with inserted cross arms and dome, its design in solid masses and confined interior volumes, its sparse decoration, and its technique of heavy stone construction - is as customary in Armenia as it is exceptional in ninth-century Greece. Similarly, in the tenth and eleventh centuries the dome carried by corner squinches above a square bay may well have reached Greece - and, I would add, Constantinople - from Armenia, where it had been well established since the seventh century.55

David Roden Buxton 1934

This conical dome is as characteristic of Armenian and Georgian architecture as is the bulb of Russian; it is universal except in some of the earliest buildings.

At Ereruk in Armenia is the ruin of one of the finest  basilicas in the world; the architects seem to have expended their genius as liberally on that building as on the native domed churches whichwere their special province.

An astonishing variety of centralised plans occurs in Armenia, where Strzygowski has made a close study of them. A very early type is the apse-buttressed square", which has four principal axial buttresses,and sometimes four lesser ones in the corners (A, B, p. 83). Of this type are the Church of St Ripsima at Echmiadzin in Armenia, and the Djuari church on top of a steep hill opposite Mtskhet in Georgia. They date from the sixth and seventh centuries.

Most of the abundant remains of Armenian architecture are to be found among the many ancient monasteries which are scattered widely over the hills and valleys of this mountainous country. Mostly long since deserted, they are a sad relic of the once flourishing life and culture of the most unfortunate of peoples. Sometimes these monasteries lie high in the mountains, approachable only by rocky paths and inaccessible to traffic on wheels. Often the groups of monastic buildings, including several cone-roofed churches and chapels with their entrance halls and bell tower, all against a background of mighty hills, offer to the traveller a composition both striking and picturesque, and one highly characte istic of this interesting region.

One altogether exceptional building must, however, be mentioned-the church of Akhtamar on an island in Lake Van.

[Belltowers] A very striking tower distinctively Armenian in type stands at Haghpat.Here the corners of the tower are recessed below, and the transition to the square above is made by external squinches bridging each recess.

[Ani] a veritable museum of Armenian architecture, with much of the best work it has produced, is unapproachable.

The oldest churches built on Georgian soil-—those of Chubinashvili's“Early Christian" period--have been mentioned under the heading of Armenia, and may have been the work of Armenians.

Monte Melkonian

Monte Melkonian

Review of My Brother’s Road

David Kazanjian https://tert.nla.am/archive/NLA%20AMSAGIR/Ararat%20AGBU/2005/2.pdf
Aris Janigian https://tert.nla.am/archive/NLA%20AMSAGIR/Ararat%20AGBU/2006/2.pdf

Monte Melkonyan, KIA 6/12/1993, has a informal status of minor saint at this frontline area shrine in #Karabakh Image grab from Shant TV https://x.com/emil_sanamyan/status/874338753065648128 https://ghostarchive.org/archive/cmKGQ https://archive.ph/Wcgx5

Արցախի Հանրային հեռուստաընկերության լրագրող Քրիստինա Ղահրամանյանի պատմելով, թե երբ իմացել են տեղահանության մասին, քաղաքի տղամարդիկ մեծ փոս են փորել ու Մարտունու հրապարակում տեղադրված Մոնթեի արձանը «թաղել»,- գոնե սա մի քիչ սփոփում է, որ մնացած արձանների նման՝ այդ արձանը չեն այլանդակի»: https://evnreport.com/arm/spotlight-karabakh-arm/memories-from-artsakh-museums/ https://archive.ph/TGZdN

26.09.2023 Արցախի Մարտունի քաղաքում ապամոնտաժվում է Մոնթե Մելքոնյանի արձանը https://news.am/arm/news/783404.html

https://www.panorama.am/am/news/2023/09/26/%D5%84%D4%B5%D5%AC%D6%84%D5%B8%D5%B6%D5%B5%D5%A1%D5%B6-%D5%A1%D6%80%D5%B1%D5%A1%D5%B6/2902848
https://www.aysor.am/am/news/2023/09/26/%D5%B4%D5%B8%D5%B6%D5%A9%D5%A5/2158394

Death Ends One Man's Odyssey https://www.themoscowtimes.com/archive/death-ends-one-mans-odyssey https://web.archive.org/web/20231010073858/https://www.themoscowtimes.com/archive/death-ends-one-mans-odyssey

Ինչու՞ է «Ֆեյսբուքն» արգելափակում Մոնթե Մելքոնյանի մասին հրապարակումներն ու դրանց հեղինակներին https://hetq.am/hy/article/148927

Մոնթեն Հայաստանի և Արցախի ամենահայտնի, ամենասիրված և ամենահարգված մարտիկն է. Ալեք Ենիգոմշյան https://hetq.am/hy/article/157009 https://web.archive.org/web/20230612072739/https://hetq.am/hy/article/157009

Monte Melkonian and the Way of the Samurai – Changing Reality through Struggle https://hetq.am/en/article/55766

https://web.archive.org/web/20130726070409/http://hetq.am:80/eng/news/8721/monte-melkonian-in-his-own-words.html

https://massispost.com/2011/11/which-%E2%80%9Cavo%E2%80%9D-was-monte/

Jerusalem

Armenian Quarter

Prophet Muhammad’s Rarely-Known Decree To the Armenian Patriarch of Jerusalem https://armenianweekly.com/2018/09/14/prophet-muhammads-rarely-known-decree/ https://web.archive.org/web/20240424095658/https://armenianweekly.com/2018/09/14/prophet-muhammads-rarely-known-decree/

international, Dec. 2023

UK^[58]
France^[59]
US: Q: And finally, over the break, top authorities in the Armenian Quarter expressed deep concern that the Israeli Government was using the conflict in Gaza to push out a lot of Armenian Christians from the Armenian Quarter. Any response to those concerns? // MR MILLER: So no specific response to that. But as we have said on a number of occasions, we do not want to see the Government of Israel take any steps that would escalate tensions.^[60]
Russia: We are seriously alarmed over reports of more frequent provocations against representatives of Jerusalem’s Christian community. For example, we have noted a conflict situation that has developed around the Cows' Garden area, situated in the historic Armenian Quarter in Old Jerusalem. It has become the subject of litigation between the Armenian Patriarchate of Jerusalem and an organisation of Israeli settlers. Without waiting for a court ruling, developers started preparing to build a hotel complex on the disputed territory, and this led to clashes between local Armenians and Israeli radicals. We urge the Israeli authorities to facilitate an equitable solution of this sensitive issue in accordance with the law. We believe that the rights of all religious communities in the country must be protected in equal measure. We oppose any unlawful actions aiming to change the current ethnic-denominational balance in Old Jerusalem, including encroachments on Christians who have been living there for centuries, and on their shrines and property.^[61]
Jordan's Ayman Safadi:

https://twitter.com/ZartonkMedia/status/1726702975199113361 https://www.1lurer.am/en/2023/11/20/Jordanian-foreign-minister-accused-Jewish-settlers-of-carrying-out-plan-to-occupy-Armenian-quarter/1033266

Armenia + Jordan: The sides expressed their concerns regarding the tense situation around the “Cows’ Garden” territory in the Armenian quarter of Jerusalem, refuting any action that would lead to a change of the Status Quo of the Old City of Jerusalem. https://www.mfa.am/en/press-releases/2024/05/16/Kostanyan_Jordan/12649

https://hetq.am/en/article/168311 Jerusalem Armenians Under Attack While Gaza Burns By Markar Melkonian

April 2024

https://armenpress.am/arm/news/1134526.html

Երուսաղեմի ստատուս քվոն փոխելու փորձեր են արվում, ինչի մասին ԱԳՆ-ն բարձրաձայնում է տարբեր հանդիպումների ժամանակ․ Կոստանյան

PRESS RELEASE: A joint statement by all the civil institutions and organizations of the Armenian Quarter. https://twitter.com/SavetheArQ/status/1776307733253308717

Jordan MFA https://twitter.com/ForeignMinistry/status/1775857757431767188

Armenian Patriarchate Of Jerusalem https://twitter.com/ArmenianQuarter/status/1775553887077843431

France https://twitter.com/FranceJerusalem/status/1775932393003897179

Gérard Araud https://twitter.com/GerardAraud/status/1775572970745843917 EU: https://www.eeas.europa.eu/delegations/palestine-occupied-palestinian-territory-west-bank-and-gaza-strip/mount-zion-local-eu-statement-christian-presence-jerusalem_en?s=206

https://www.theguardian.com/world/2024/mar/03/jerusalem-land-grab-armenian-community-fear-eviction-after-contentious-deal Jerusalem ‘land grab’: Armenian community fear eviction after contentious deal

https://armenianweekly.com/2024/02/20/armenian-community-of-jerusalem-initiates-legal-action-to-protect-the-historic-cows-garden/ Armenian community of Jerusalem initiates legal action to protect the historic Cows’ Garden

https://www.bbc.com/news/world-middle-east-68034722 Jerusalem: Armenian Christians fight controversial land deal

The Dubious Land Deal Threatening East Jerusalem’s Armenian Quarter https://www.thenation.com/article/world/east-jerusalem-armenian-quarter-land-deal-hotel/; https://archive.ph/ubqFR

https://www.haaretz.com/israel-news/2024-01-15/ty-article-opinion/.premium/israel-must-protect-armenians-christians-from-attacks-in-jerusalem/0000018d-0c1d-daa5-a7cf-de7f08cd0000 https://archive.ph/k49Hj Israel Must Protect Armenian Christians From Attacks in Jerusalem Armen Sarkissian

https://www.azatutyun.am/a/32752707.html Armenian Church Facing ‘Existential Threat’ In Jerusalem

https://twitter.com/DrKevorkO/status/1740869017152508284 Comprehensive reporting from @CivilNetTV — Jerusalem’s Armenian community attacked by a mob amid land dispute

https://www2.cbn.com/news/israel/historic-armenian-quarter-jerusalem-facing-demolition-luxury-hotel-dispute Historic Armenian Quarter in Jerusalem Facing Demolition in Luxury Hotel Dispute

BREAKING: Over 30 armed provocateurs wearing ski masks and some carrying lethal weapons attacked a group of Armenian bishops, priests, deacons, and other citizens on Thursday afternoon in the Old City of Jerusalem. https://www.jpost.com/israel-news/crime-in-israel/article-779881

https://twitter.com/ArmenianQuarter/status/1740343013623365747 URGENT COMMUNIQUE

https://twitter.com/FleurHassanN/status/1740402579333623935 These were Muslim Arab men in a fight with Armenian men. Police have arrested culprits on both sides. Fleur Hassan-Nahoum, Deputy Mayor of Jerusalem https://archive.ph/oWEuF

https://twitter.com/simonforco/status/1740495951511621822 What could we worse than the violent settler attack on Jerusalem Armenians today? The deputy mayor of Jerusalem and Jerusalem Post fabricating a story that this was a brawl between Armenians and Muslims.

https://twitter.com/NoubarAfeyan/status/1740405853419708601 Noubar Afeyan Abhorrent acts of terrorism against native Armenians, including clerics, driving them out of their ancestral properties, are inhumane, especially during these days of unprecedented violence in the country. Israeli authorities must protect the victims now!

https://www.aljazeera.com/features/2023/11/24/we-wont-leave-armenians-in-jerusalem-push-back-against-armed-settlers ‘We won’t leave’: Armenians in Jerusalem push back against armed settlers

https://www.rferl.org/a/armenia-jerusalem-israel-land-dispute-intimidation/32692507.html?fbclid=IwAR0LqDHkvEib2Dy5UWaQYV9va48mL7feak9o1nOh1fCWOWmbWfb1soeMT6k Amid War In Israel, Jerusalem Armenians Enter Standoff Over Holy Land

https://www.1lurer.am/en/2023/11/20/Jordanian-foreign-minister-accused-Jewish-settlers-of-carrying-out-plan-to-occupy-Armenian-quarter/1033266 Jordanian foreign minister accused Jewish settlers of carrying out plan to occupy Armenian quarter of Jerusalem

https://www.bbc.com/news/world-middle-east-65876162?at_medium=RSS&at_campaign=KARANGA Controversial land sale puts Jerusalem Armenians on edge

^[62]

^[63]

https://armenpress.am/eng/news/1124292.html BREAKING: Armenian Patriarchate of Jerusalem says it is facing “greatest existential threat”

https://twitter.com/FranceJerusalem/status/1725150904737787920 France is following with great concern the ongoing tensions in the Armenian quarter of the Old City of Jerusalem where violent pressure is being exerted by Israeli settlers against residents. They must stop without delay.

https://asbarez.com/jerusalem-police-demand-armenians-to-evacuate-patriarchate-property/ Jerusalem Police Demand Armenians to Evacuate Patriarchate Property

Nov. 1, 2023 https://armenpress.am/eng/news/1123292.html Armenian Patriarchate of Jerusalem cancels controversial land deal

Investor ignores Armenian Patriarchate of Jerusalem’s cancellation of land deal and starts demolition works https://armenpress.am/eng/news/1123604.html

Provocation and violence by Israelis threaten Armenian Quarter of Jerusalem https://www.civilnet.am/en/news/757355/provocation-and-violence-by-israelis-threaten-armenian-quarter-of-jerusalem/

Sb Karapet

Surb_Karapet_Monastery

Kevork A. Sarafian

Throughout the Middle Ages and thereafter, education was centered in the monasteries. St. Karapet of Taron owned twelve large burghs with a total population of 22,813. In this way this monastery was equal in its extent and wealth to some of the principalities owned by the nakharars. [28]

Aram Raffi: Sb Karapet https://archive.org/details/travelpoliticsin00noel/page/247/mode/1up?view=theater

To be an ashough is considered a high attainment. In order to acquire the art, anyone who aspires to become an ashough first observes a fast of seven weeks, then goes to the monastery of the Sourb Karapet, which is the Parnassus of Armenian musicians. The Sourb Karapet is John the Baptist, who is the patron saint of Armenian minstrels.Buxton, Noel; Buxton, Rev. Harold (1914), Travel and Politics in Armenia, London: Macmillan

Yukarıyongalı site:.tr https://dogruhaber.com.tr/haber/71580-yukariyongali-cengili-koyu-hizmet-bekliyor/

Yukarıyongalı (Çegili), also known as Der village, is 49 km away from Muş Center. The history of the village, which was previously home to Christians and is famous for its Çengili Church, dates back to ancient times. The village was taken over by Muslims after the Armenians left between 1914 and 1930. Currently, the Bekiran Tribe, Zazalar (Dımıli) and Bılıki tribes, a branch of the Cibran Tribe, live in the village.

https://webdosya.csb.gov.tr › CDP_100000 › mbv Beldeye bağlı Yukarıyongalı Köyü'nde, Çengilli (Surp Garabet) Kilisesi'nin sahip olduğu turizm potansiyeli değerlendirilerek inanç turizminin geliştirilmesi.

LAST, FIRST (2018). "CHAPTER". In Evans, Helen C. (ed.). Armenia: Art, Religion, and Trade in the Middle Ages. Metropolitan Museum of Art and Yale University Press. ISBN 9781588396600. OCLC 1028910888.

CAT. 38 Carved Doors Church of Saint John the Baptist (Surb Karapet), Mush, I212

Turkey churches

https://www.collectif2015.org/tr/Projects.aspx

Ashtishat https://www.collectif2015.org/en/100Monuments/Achdichad-ou-le-Tombeau-du-Catholicos-Saint-Sahag/?lang=en
Tovmas https://www.collectif2015.org/en/100Monuments/Le-Monastere-de-Saint-Thomas-de-Kantzag/
Narek https://www.collectif2015.org/en/100Monuments/Le-Desert-ou-le-Monastere-de-Nareg/
Soradir https://www.collectif2015.org/en/100Monuments/L-Eglise-de-la-Sainte-Croix-d-Aghpag-ou-de-Saint-Edchmiadzin-de-Sorader/
Bardughimeos https://www.collectif2015.org/en/100Monuments/Le-Monastere-de-Saint-Barthelemy/
Abrank https://www.collectif2015.org/en/100Monuments/Le-Monastere-de-Saint-David-d-Abrank-/

^[64]Interview with Samvel Karapetyan 26 Feb 2007 A totally different situation exists inNorthern Artsakh– in the Gandzak region

The Varagavank, partly destroyed, has become a very important source of profit for the Kurdish village. They sell needlework in the chapel. The church has turned into a kind of art gallery.

And, similarly, there would not be a café next to Noravank and the UNESCO team visiting the church would not have to turn back after seeing the café. It attests to us being faceless, dishonorable.

1984 Kouymjian, D., "Destruction des monuments historiques arméniens, poursuite de la politique de génocide," Le Crime de Silence (Flammarion, Paris, 1984), pp. 295-310; English trans., "The Destruction of Armenian Historical Monuments as a Continuation of the Turkish Policy of Genocide," The Crime of Silence, Permanent Peoples' Tribunal (London: Zed, 1985), pp. 173-185. https://cah.fresnostate.edu/armenianstudies/documents/pdf/1984_ACrimeOfSilence.pdf

Jean-Michel Thierry and Nicole Thierry, "Notes sur des monuments arméniens en Turquie," Revue des Études Arméniennes 2 (1965)

https://www.collectif2015.org/tr/100Monuments/Le-Monastere-de-Saint-Barthelemy/ Surp Partuğimeos Manastırı

Varagavank

User:Yerevantsi/sandbox/Ktuc

https://www.collectif2015.org/tr/100Monuments/Le-Monastere-du-Saint-Signe-ou-de-la-Sainte-Croix-de-Varak-/

Narekavank

In current state, there are seemingly no traces left from the complex. It was demolished with the command of Van governorship in 1951 and a mosque was built on its place (Figure 2.15). Even the village Nareg was known by the locals, during interviews any of the villagers didn’t mention about the old monastery.^[65]

https://www.collectif2015.org/tr/100Monuments/Le-Desert-ou-le-Monastere-de-Nareg/

https://nisanyanyeradlari.com/?yer=33779&haritasi=yemi%C5%9Flik Yemişlik mahalle - Gevaş - Van 1928 📖: Narik E E: Nareg Նարեկ [ Ermenice ] ■ 20. yy başında Ermeni yerleşimi. ■ I. Gagik Ardzruni (ö. 921) zamanında kurulan, 1895’ten sonra terk edilen ve yapıları 1950’ye dek ayakta olan ünlü Narek manastırından geriye iz kalmamıştır. Şair Krikor Naregatsi (951-1003) bu manastırda yaşamıştı. SN

https://dergipark.org.tr/tr/download/article-file/36439

Harold Buxton

Buxton, Noel; Buxton, Rev. Harold (1914), Travel and Politics in Armenia, London: Macmillan

Varagavank pics https://archive.org/details/travelpoliticsin00noel/page/n74/mode/1up?view=theater

Akhtamar https://archive.org/details/travelpoliticsin00noel/page/35/mode/1up?view=theater

On the level space stands the famous monastery of Aktamar, which for many centuries has been the seat of a Catholicos. The church here is peculiar on account of the rich friezes which adorn its external walls and which give the suggestion of Assyrian or Egyptian architecture.

Derjan Aprank

39°39'41.4"N 40°17'19.5"E

APRANK or SAINT DAVID'S MONASTERY

http://www.virtualani.org/aprank/index.htm https://web.archive.org/web/20240724164932/http://www.virtualani.org/aprank/index.htm

https://www.collectif2015.org/tr/100Monuments/Le-Monastere-de-Saint-David-d-Abrank-/

hy:Դերջանի Ապարանից Ս. Դավիթ վանքի խաչքարերի կրկնօրինակներ

Gardman

1988թ. նոյեմբերին տեղի ունեցավ այն հսկայական գաղթը, որով կորցրեցինք Ադրբեջանի հայության մեծ մասը, բացի Շահումյանից, Գետաշենի ենթաշրջանի գյուղերից եւ բուն Արցախից։ Հայությունը դուրս եկավ, հրով ու սրով բռնագաղթեցվեց իր բազմահազարամյա Հայրենիքի մի մեծ կտորից՝ Գանձակի, Գարդմանի, նաեւ Շիրվանի ամբողջ հատվածից։^[66]

https://hetq.am/hy/article/110304 Գարդմանի և Գանձակի հայաթափման 30 տարին

Northern Artsakh redirect

Հյուսիսային Արցախի (որ կոչում ենք նաեւ՝ Գարդման) https://hraparak.am/post/591f9cd8e3d84d0d37fc9d86

Հյուսիսային Արցախի /Շահումյան-Գետաշեն, Գանձակ, Գարդման/ https://hetq.am/hy/article/110304

Ganja-Gazakh Economic Region

Ganja

https://raa-am.org/en/northern-artsakh/

Elizavetpol Governorate, Elizavetpol uezd

1886

г. Елисаветполь 20,294 (100%) / 8,914 (43,9%) Елисаветпольский уезд, в т.ч. 102,609 (100%) / 26,803 (26,1%) 122,903 / 35,717 / 29%

1897

г. Елисаветполь 33,625 (100%) / 12,055 (35,9%) Елисаветпольский уезд 129,163 (100%) / 30,985 (24,0%) 162,788 / 43,040 / 26.4%

1916

272,477 / 68,714 / 25.2%

http://www.ethno-kavkaz.narod.ru/rnazerbaijan.html Шаумяновский район Ханларский район Дашкесанский район /Дастафюрский/

Prior to their forced exodus starting in 1988 during the Nagorno-Karabakh conflict, the region had a significant Armenian population. The 1979 Soviet census counted

Kirovabad 40.741 [29] Shahumyan 14.623 [30] Khanlar 13.975 [31] Shamkhor 10.369 [32] Dashkesan 7.325 [33] Kasum-Ismail/Geranboy/ 988 [34] Tauz 836 Gazax 751 Naftalan 182 Ketabeg 176

Paris church

Armenian Cathedral of St. John the Baptist

Armenian Cathedral of Paris

"La Cathédrale Saint Jean-Baptiste". diocesearmenien.fr (in French). Diocèse de France de l'Église Apostolique Arménienne. Archived from the original on 11 August 2023.

"Cathédrale apostolique arménienne Saint-Jean-Baptiste". acam-france.org (in French). Association Culturelle Arménienne de Marne-la-Vallée (France). Archived from the original on 3 June 2023.

Yégavian, Tigrane (23 April 2021). "Փարիզի հայկական եկեղեցին դարերի ընթացքում [The Armenian Church of Paris through the centuries]". Azg (in Armenian). Archived from the original on 11 February 2023.

https://www.patrimoine-religieux.fr/eglises_edifices/75-Paris/75108-ParisVIIIArrdt/151440-CathedraleapostoliquearmenienneSaint-Jean-Baptiste

https://arar.sci.am/dlibra/publication/267287/edition/244816

Aznavour

https://arevik.armradio.am/2021/02/12/%D5%A1%D5%A6%D5%B6%D5%A1%D5%BE%D5%B8%D6%82%D6%80%D5%A8-%D5%B4%D5%AF%D6%80%D5%BF%D5%BE%D5%A5%D5%AC-%D5%A7-%D5%A1%D5%B5%D5%B6%D5%BF%D5%A5%D5%B2-%D5%B0%D5%A5%D5%BF%D5%B8%D5%9D-%D5%BA%D5%BD%D5%A1%D5%AF/

https://hayernaysor.am/wa/posts/373/2021-01-11/

https://armenpress.am/arm/news/949427.html

https://mediamax.am/am/news/society/30439/

https://www.capital.fr/conso/dernier-hommage-a-charles-aznavour-a-leglise-armenienne-de-paris-1309963

https://www.lepoint.fr/musique/charles-aznavour-un-dernier-adieu-a-la-cathedrale-armenienne-de-paris-06-10-2018-2260809_38.php

https://www.la-croix.com/Culture/Aznavour-inhume-dernier-hommage-cathedrale-armenienne-Paris-2018-10-06-1300974146

Manouchian

Missak Manouchian

https://www.primeminister.am/en/interviews-and-press-conferences/item/2024/02/23/Nikol-Pashinyan-Interview-France-24/ Prime Minister Nikol Pashinyan - It was a very exciting event, and I must say that it got a very wide response in Armenia as well, the Public Television of Armenia broadcast it live and received a great response from our public. Of course, the feeling of pride and the feeling that the Armenian people made a very significant and serious contribution to the fight against fascism not only on the eastern front, but also on the western front. It is very important.

https://www.primeminister.am/en/press-release/item/2024/02/21/Nikol-Pashinyan-Summary-Remains-Misak-Manushyan/ The leaders of Armenia and France attend the ceremony of enshrining the remains of Missak Manouchian and his wife in the Pantheon of the greatest French figures.

https://twitter.com/BHL/status/1760575296749641903 Bernard-Henri Lévy: Français d’espérance. Fantômes de Koufra et ombre des clochards célestes de Malraux. Pour qui défend l’idée d’internationalisme, la cérémonie en l’honneur des #Manouchian au #Pantheon était ce que la France a de meilleur. Le cœur se fendait à l’écoute du beau discours de #Macron. https://archive.ph/2vQfr

https://twitter.com/Le_Figaro/status/1760598050568016330 «Ça me fait plaisir de voir l’extrême droite à genoux devant la résistance communiste», s’est réjoui Jean-Luc Mélenchon, à propos de la venue de la présidente des députés RN à la cérémonie d’entrée de Missak Manouchian au Panthéon. https://lefigaro.fr/politique/l-extreme-droite-a-genoux-devant-la-resistance-communiste-melenchon-raille-la-presence-de-le-pen-au-pantheon-20240221

https://armenpress.am/eng/news/1115735.html The pantheonization of Missak and Melinee Manouchian, ethnic Armenians who were French by conviction, symbolizes the closeness of our two nations.

https://www.primeminister.am/en/congratulatory/item/2023/07/14/Nikol-Pashinyan-Congratulations/ The high values of universal significance, professed by France, have also been a source of inspiration for many Armenians who have survived the Armenian Genocide and found refuge in your country. Missak Manouchian, who sacrificed his life for the sake of France and its freedom, for the protection of universal values, best embodies the grateful attitude of the Armenian people towards France and its righteous struggle for freedom.

Taking this opportunity, I express my gratitude for your historic decision to move the remains of the hero of the Resistance Movement, Missak Manouchian, to the Pantheon. It is the greatest honor for the entire Armenian people, because Manouchian and his comrades-in-arms became a symbol of France's indomitable struggle on the way to victory against tyranny.

French-Armenian Resistance hero Missak Manouchian to enter France’s Panthéon https://www.france24.com/en/europe/20230618-french-armenian-resistance-hero-missak-manouchian-to-enter-france-s-panth%C3%A9on?utm_term=France24_en&utm_campaign=twitter&utm_source=nonli&utm_medium=social

https://www.bfmtv.com/politique/elysee/qui-etait-missak-manouchian-cette-figure-de-la-resistance-qui-va-entrer-au-pantheon_AN-202306180106.html

https://twitter.com/President_Arm/status/1670473715102916610

https://mil.am/en/news/11578 Suren Papikyan visited Mount Valerian memorial

EN DIRECT | 83ème anniversaire de l’Appel du 18 juin 1940 au Mont-Valérien. https://twitter.com/Elysee/status/1670352400690069505

https://www.lemonde.fr/politique/article/2023/06/18/missak-manouchian-heros-de-la-resistance-d-origine-armenienne-va-faire-son-entree-au-pantheon_6178142_823448.html

https://www.lemonde.fr/politique/article/2023/06/18/missak-manouchian-heros-de-la-resistance-d-origine-armenienne-va-faire-son-entree-au-pantheon_6178142_823448.html?utm_campaign=Lehuit&utm_medium=Social&utm_source=Twitter

https://www.leparisien.fr/politique/le-resistant-missak-manouchian-le-chef-de-laffiche-rouge-va-entrer-au-pantheon-17-06-2023-JSQH3IGMNNG3DBS34FPUOLGZKM.php?at_creation=Le%20Parisien%20%7C%20politique&at_campaign=Partage%20Twitter%20CM&at_medium=Social%20media

https://www.liberation.fr/politique/missak-manouchian-au-pantheon-emmanuel-macron-y-est-extremement-favorable-20230616_VLVDRZYBPNFHHEN4SQ7KRN7JXE/?utm_medium=Social&utm_source=Twitter&xtor=CS7-51-#Echobox=1686932975-1

https://www.thetimes.co.uk/article/macron-elevates-communist-hero-missak-manouchian-to-pantheon-wq85drdpj

https://www.lemonde.fr/en/france/article/2023/06/18/armenian-resistance-fighter-missak-manouchian-joins-france-s-pantheon-greats_6033488_7.html

https://www.rfi.fr/en/france/20230618-french-armenian-resistance-hero-missak-manouchian-to-enter-panth%C3%A9on

https://www.thelocal.fr/20230619/who-was-missak-manouchian-and-why-is-he-important-to-foreigners-in-france

https://www.digitaljournal.com/world/armenian-resistance-fighter-joins-frances-pantheon-greats/article

https://en.armradio.am/2023/06/19/armenian-president-salutes-macrons-decision-on-pantheonization-of-missak-manouchian/

https://twitter.com/MinColonna/status/1670427178020864002 It's official, Missak and Mélinée #Manouchian will enter the Panthéon. We salute this decision by the President of the Republic and this fair recognition of the role played by foreigners within the Resistance. #18juin

https://www.humanite.fr/histoire/missak-manouchian/pourquoi-missak-manouchian-doit-entrer-au-pantheon-782738?fbclid=IwAR35HJ86zr6tUhgQ_CBii76TI3evQo-1FgrPk_rdqqTryPkQo5YvYTsyB2s Why Missak Manouchian should go to the Pantheon https://www.crossbordertalks.eu/2023/02/20/manouchian/

Nemesis

Operation Nemesis

https://armenpress.am/eng/news/1110364.html I consider that a wrong decision was made. Pashinyan about the installation of the "Nemesis" monument in Yerevan

https://armenpress.am/eng/news/1110319.html I wouldn’t want Turkey to perceive Nemesis monument as unfriendly step, Speaker of Parliament Simonyan says in Ankara

https://www.azatutyun.am/a/32397515.html Armenian Parliament Speaker ‘Regrets’ Turkish Reaction to Yerevan Monument

https://armenpress.am/eng/news/1110529.html Yerevan city authorities have no intention of removing Nemesis monument after Turkey’s reaction – RFE/RL

https://www.azatutyun.am/a/32403147.html Արձանի տեղադրումը Հայաստանի ներքին հարցն է. Արմեն Գրիգորյան

https://news.am/eng/news/758016.html Presidential spox: We will not leave unanswered the move accusing Turkey of genocide

https://www.civilnet.am/news/699774 Ավինյանը բացառում է, որ «Նեմեսիս»-ի հուշարձանը կապամոնտաժվի

https://www.azatutyun.am/a/32417039.html «Նեմեսիս»-ի արձանի վերաբերյալ բողոք Անկարայից Երևանը դիվանագիտական խողովակով չի ստացել

https://www.azatutyun.am/a/32425563.html Չավուշօղլուն սպառնում է «նոր միջոցներ ձեռնարկել», եթե Հայաստանը «չուղղի իր սխալը»

2023 Turkish presidential election

Chosen people

Chosen people

Anthony D. Smith: "In this context, we need to recall the vital role played by the early Armenian Church, and especially Mesrop Mashtots, in helping to develop the Armenian language through a new, original script, the better to convert and unite Armenians as a chosen people."^[67]

^[68]

Panossian, 44 Being the first nation to officially accept Christianity as the state religion also gave Armenians—and especially later nationalists—a powerful claim to be a ‘chosen people’.21 ... This has remained the case, even if the idea of being a chosen people is no longer widely believed by contemporary Armenians.

105 The argument went as follows: According to the Bible the Garden of Eden was in Armenia, therefore Adam must have spoken Armenian, and since Adam spoke to God, Jehovah too must have spoken Armenian! Noah (who died in Armenia after the ark landed on Mount Ararat) and his offspring spoke in Armenian too. This Armenian language, spoken by Adam and Noah in Armenia, still exists; it ‘did not mix, it did not disappear, and it did not change, and it is the same [language] that currently exists in Armenia’.75 This made the Armenians the chosen people, the inhabitants of the sacred land of Eden, and speakers of the sacred language, which was also the original language of humanity (all others being derivatives of it).

Cleveland Jewish News https://www.clevelandjewishnews.com/community/circle_of_life/we-are-not-alone/article_7066fd78-1f92-11eb-bfdb-df1028ddae39.html Like the Jews, the Armenians consider themselves a chosen people of God, being the first nation to adopt Christianity as its official religion, and attributing our existence solely to His Providence.

https://www.tandfonline.com/doi/abs/10.1080/714000931 One of the most powerful means to reinforce such uniqueness has been the notion of ‘chosen people’.23 The textual basis of being a ‘chosen people’ was already set in the fifth century by the Armenian historian Agathangelos who wrote about the Armenians’ conversion to Christianity

The idea of being the first Christian nation, and a chosen people, was propagated throughout the centuries by Armenian historians (many of them priests) and the church itself.

https://books.google.am/books?id=YL1FAAAAIAAJ&pg=PA356&dq=armenians+%22chosen+people%22&hl=en&sa=X&ved=2ahUKEwj53cLEwMv7AhVPQvEDHWLKBE0Q6AF6BAgIEAI#v=onepage&q=armenians%20%22chosen%20people%22&f=false The close resemblance of the Jews and Armenians will be observed by the reader : both the chosen people of God . The children of Israel were the chosen people before Christ , and as the Armenians became the first Christian nation after ...

https://books.google.am/books?id=ogGdEAAAQBAJ&pg=PA92-IA2&dq=armenians+%22chosen+people%22&hl=en&sa=X&ved=2ahUKEwj53cLEwMv7AhVPQvEDHWLKBE0Q6AF6BAgKEAI#v=onepage&q=armenians%20%22chosen%20people%22&f=false Holding the belief of being 'the chosen people' formed a national identity with Armenians throughout centuries.

^[69]

https://www.president.am/en/press-release/item/2019/01/18/President-Armen-Sarkissian-and-Nouneh-Sarkissian-met-with-representatives-of-Armenian-community-in-Abu-Dhabi/

Armenia and Her People: Or, The Story of Armenia by an Armenian books.google.am › books

George H. Filian · 1896 · ‎Full view · ‎More editions The close resemblance of the Jews and Armenians will be observed by the reader : both the chosen people of God . The children of Israel were the chosen people before Christ , and as the Armenians became the first Christian nation after

International Comparative Perspectives on Religion and Education books.google.am › books

Charl C. Wolhuter, ‎Corene de Wet · 2014 · ‎Preview · ‎More editions The resulting encounters with diverse cultural values of the three Empires enhanced the Armenians' intellectual and ... seen as the foundational core in the development of the Armenian national identity as God's uniquely chosen people.

The Medieval Chronicle VI - Page 108 books.google.am › books

Erik Kooper · 2009 · ‎Preview · ‎More editions tonography, in which the history of the Armenian people was viewed as the continuation of the Biblical history of the chosen people of God, and in which the reverses that the Armenians

Ethics after Christendom: Toward an Ecclesial Christian Ethic books.google.am › books

Vigen Guroian · 2004 · ‎Preview · ‎More editions ... of Armenian soil and its future.9 The patriarch thus wove strands of the Armenian " sacred history " and the belief in Armenia as a specially chosen people of God into the warp of the Armenian struggle for national independence .

Graeco-Armenian

Graeco-Armenian

Kim, Ronald I. (2018). "Greco-Armenian: The persistence of a myth". Indogermanische Forschungen. 123 (1). doi:10.1515/if-2018-0009.

247 It has been generally held since the beginning of the 20th century that Armenian is more closely related to Greek than to any other Indo-European branch. A more recent minority opinion posits an especially close relationship between Greek and Armenian, even going so far as to assume a period of Greco-Armenian unity.

this paper argues that the available evidence does not at all support this stronger hypothesis.

These considerations suggest that pre-Armenian belonged to a dialect continuum encompassing the ancestors of Greek, Phrygian, and Indo-Iranian for some time after the breakup of Proto-Indo-European, but made up a distinct speech community already by the late 3rd millennium BC.

The hypothesis that Armenian is more closely related to Greek than to any other Indo-European (IE) branch goes back to the beginnings of the 20th century. In a lengthy article devoted to the relationship of Armenian with other IE languages, Pedersen (1906: 442; cf. 1924: 225) stated that “… eine betrachtung des schon früher gesicherten etymologischen materials zugleich mit den im vorliegenden aufsatz gewonnenen resultaten mich zu der ansicht geführt hat, dass das Armenische keiner anderen idg. sprache so nahe steht wie dem Griechischen.” Meillet (1925; 1927; 1936: 142–143) investigated lexical, phonological, and morphological isoglosses linking the two languages and similarly concluded that “ces deux

248 groupes proviennent de parlers qui, dans le domaine indo-européen, devaient être voisins les uns des autres” (1925: 1). This view was shared by Bonfante (1937), who listed 24 phonological isoglosses linking Greek and Armenian (see Section 2 below), as well as Solta (1960: 462–466, 483; 1963: 125–126; 1990: 14–17), who confirmed Pedersen and Meillet’s hypothesis of a close relationship between Greek and Armenian based on both morphological and lexical isoglosses.1 Both Solta and Djahukian (1980) concluded that Armenian shares the most lexical isoglosses with Greek, with Indo-Aryan following in second place; Djahukian (1982: 201–205) arrived at the same finding on the basis of phonological and morphological isoglosses. Wyatt (1982: 40) likewise determined from his comparison of lexico-semantic fields that Greek and Armenian shared “at least pastoral items and perhaps more particularly, herding words having to do primarily with sheep and goats.” Schmidt (1980: 38; cf. 1985: 214–217; 1987: 39; 1988: 601) saw Armenian as an “eastern IE language” sharing isoglosses above all with Greek, Phrygian, and Indo-Iranian (see below), but also regarded “the particularly close connections between Armenian and Greek … as proven.”

249 Over the past few decades, however, there has emerged a tendency to interpret Pedersen’s original hypothesis in terms of an especially close mutual relationship between Armenian and Greek: thus already Bonfante (1937: 33) wrote that “le grec et l’arménien forment parmi les langues indo-européennes un groupe extrêmement serré.” In its strongest form, this version posits a “Greco-Armenian” branch of the IE family, comparable to e.g. Indo-Iranian or Balto-Slavic. Hamp (1976: 91) went so far as to declare that the time is not far off “when we should speak of Helleno-Armenian,” and in the following years he repeatedly referred to “Helleno-Armenian” innovations (see e.g. Hamp 1979: 4–5; 1983a; 1983b; 1989; 1992: 58). Greppin (1982) explicitly stated that “proto-Greek and proto-Armenian were indeed one and the same language at a time somewhere before the second millennium” (347), i.e. “proto-Greek and proto-Armenian must be directly taken from the same immediate source” (352). On a more modest level, de Lamberterie (1992: 239) declared the possibility of reconstructing “de véritables mots grécoarméniens d’une certaine ampleur.”

As a result, scholars of IE historical linguistics often operate under the tacit assumption that Armenian must have undergone the same developments observable in Greek, and even posit Proto-Greco-Armenian preforms of apparently cognate formations.

250 But is the tacit assumption of a period of Greco-Armenian unity justified, and with it the methodological practice of looking to Greek in the first place to explain unsolved problems of Armenian historical grammar? It seems to me that much recent scholarship on Armenian historical-comparative linguistics has confused or conflated two quite distinct hypotheses:

1. The prehistoric dialects ancestral to Armenian and to Greek were in close enough geographical proximity and contact that they participated in a number of innovations. In many cases, these isoglosses are shared with one or more neighboring dialects, e.g. those ancestral to Phrygian or the even more poorly attested IE languages of the ancient Balkans, or others which died out without leaving any records of their existence.

2. The ancestors of Armenian and Greek formed a single speech community (naturally with internal variation) for some time after the breakup of PIE. During that period, they underwent a set of exclusive innovations not shared with other IE languages. As a result, it is possible to reconstruct Proto-Greco-Armenian preforms for linguistic material inherited by both Greek and Armenian, just as one may reconstruct Proto-Indo-Iranian ancestors of cognate forms in Indo- Aryan and Iranian, or Proto-Balto-Slavic ancestors of cognate forms in Baltic and Slavic.

251 Does the available evidence justify this kind of prehistoric relationship for Armenian and Greek, i.e. the strong version of the Greco-Armenian hypothesis? In fact, two recent studies have argued that it does not. Clackson (1994), in by far the most detailed examination to date of the linguistic relationship between Greek and Armenian, asserts that “morphological developments … revealed little evidence in favour of the sub-group hypothesis,” and that “[c]lose scrutiny of the phonological and lexical agreements between Greek and Armenian … did not provide sufficient evidence to refute [this] conclusion” (199), though he does not exclude the possibility that the two languages descend from neighboring dialects of PIE (201).

From a computational perspective, Ringe, Warnow & Taylor (2002) tentatively favor a Greco-Armenian subgroup on the basis of their cladistic models, but concede that “the evidence … is significantly poorer than for Italo-Celtic” (102), con-

252 sisting of the six lexical characters ‘day (= 24 hours)’, ‘husband’, ‘not’, ‘wind’, ‘grind’, and ‘young’. Furthermore, “the absence of any phonological or inflectional character makes it qualitatively poorer” than for Italo-Celtic (103), leading them to pronounce Greco-Armenian “by far the weakest of the larger subgroups our methodology has found” (106).

My intention in the following pages is not to challenge hypothesis 1, which I consider highly probable, but rather to argue that the phonological and morphological facts simply do not support hypothesis 2.

263 The largely negative result of the preceding sections confirms the position laid out in the introduction, namely that the list of linguistic innovations exclusively shared by Greek and Armenian is overwhelmingly composed of lexical items. Furthermore, most of these involve general root cognations, not full word equations allowing for reconstruction of an intermediate preform, which raises the possibility that they are either (partial) independent creations or even borrowings from a third language. In this respect, the relationship between Greek and Armenian differs greatly from that of Indo-Aryan and Iranian, or Baltic and Slavic, where it is possible to reconstruct dozens of distinct lexical preforms for Proto-Indo-Iranian and Proto-Balto-Slavic, respectively.

This picture is consistent with the hypothesis that the dialects ancestral to Greek and Armenian were in geographical proximity in prehistoric times, say up to the late 3rd millennium BC, but in no way justify a unitary Proto-Greco-Armenian intermediate in time between Proto-Indo-European and the emergence of the Greeks (and later, the Armenians) in the historical record. I thus concur with the findings of Martirosyan (2013: 85), who on the basis of a detailed review of the lexical evidence concludes:

… that Armenian, Greek, (Phrygian) and Indo-Iranian were dialectally close to each other. Within this hypothetical dialect group, Proto-Armenian was situated between Proto-Greek (to the west) and Proto-Indo-Iranian (to the east). The Indo-Iranians then moved eastwards, while the Proto-Armenians and Proto-Greeks remained in a common geographical region for a long period and developed numerous shared innovations. At a later stage, together or independently, they borrowed a large number of words from the Mediterranean/Pontic substrate language(s), mostly cultural and agricultural words, as well as animal and plant designations.

264 The continuing popularity of the Greco-Armenian hypothesis is no doubt due in large part to the inertia of established scholarly opinion, as well as the deeply rooted temptation to interpret the often difficult Armenian facts through the prism of the far better understood historical grammar of Greek. This practice has on more than one occasion influenced scholars in favor of or against a particular hypothesis on the grounds that the sound change, morphological formation, distribution of stems, etc. in question is or is not attested in Greek, rather than because it explains the Armenian data better or worse than alternative models. One must therefore resist the temptation to give preference to “Hellenoid” explanations and dismiss too quickly comparisons with other (neighboring) IE branches such as Balto-Slavic, which may in fact be of some importance and even point to shared innovations, as seen above in the case of verbal morphology (Section 4). At any rate, one can hardly disagree with the opinion of de Lamberterie (2011: 367) that “les isoglosses entre l’arménien et le grec mises en évidence, dans les années 1920 et 1930, par Meillet et Pedersen doivent être aujourd’hui restituées dans un ensemble plus vaste.”

Greppin, John A. C. (1987). "The Fate of Arabic Botanical Loanwords in Modern Armenian". Mankind Quarterly. 27 (3). "...Armenian, an Indo-European language most closely connected to Greek..."

...Armenian and Greek languages are close to one another (however, they may form a paraphyletic assemblage)...

All the unrooted trees agree that there are four supergroups of IE languages (Balto-Slavonic, Romano-Germano-Celtic, Armenian-Greek, and Indo-Iranian); however, some of them are likely not to be clades. On the contrary, even the unrooted trees differ in relative position of the above four groups (Indo-Iranian group is close to Balto-Slavonic languages in the multistate matrices, while to Armenian-Greek languages in the binary matrix) and predominantly in position of the ‘‘wild card’’-behaved Albanian language (close to Romano-Germano-Celtic languages in multistate matrices, close to Indo-Iranian languages in the binary matrix).

^[70]

[CHAPTER] BA Olsen, R Thorsø - The Indo-European Language Family, 2022 - books.google.com … The idea of a particularly close relationship between Armenian and Greek has https://books.google.am/books?id=xzKAEAAAQBAJ&pg=PA209&lpg=PA209&dq=%22particularly+close+relationship+between+Armenian+and+Greek+has%22&source=bl&ots=VyLUEdNJj3&sig=ACfU3U3AnVNAMhlHO9R37qgq7kKo1RqBvg&hl=en&sa=X&ved=2ahUKEwjl_pqTsZf6AhWYQfEDHS0WCvQQ6AF6BAgEEAM#v=onepage&q=%22particularly%20close%20relationship%20between%20Armenian%20and%20Greek%20has%22&f=false

https://aspirantum.com/blog/all-you-need-to-know-about-armenian-language

https://www.degruyter.com/document/doi/10.31826/jlr-2019-173-407/html On the place of Phrygian among the Indo-European languages Bartomeu Obrador-Cursach

The early history of Indo-European languages TV Gamkrelidze, VV Ivanov - Scientific American, 1990 - JSTOR … and deciphered manuscripts in close to a dozen ancient languages from sites … of the Greek Armenian-Indo-Iranian dialects began with the breakup of the main Indo European language

A Grammar of Modern Indo-European: Language and Culture, ... books.google.am › books

Carlos Quiles, ‎Fernando Lopez-Menchero · 2009 · ‎Full view Armenian has been traditionally regarded as a close relative of Phrygian, apparently closely related to Greek, sharing major isoglosses with it. The Graeco- Armenian hypothesis proposed a close relationship to the Greek language

Militarism and the Indo-Europeanizing of Europe - Page 233 books.google.am › books

Robert Drews · 2017 · ‎Preview · ‎More editions 122–123: after performing three analyses, the authors state that “all results indicate . . . that Armenian and Greek languages are close to one another (however, they may form a paraphyletic assemblage).”

Bono Homini Donum: Essays in Historical Linguistics in Memory ... books.google.am › books

Yoel L. Arbeitman, ‎Allan R. Bomhard · 1981 · ‎Preview · ‎More editions Earlier, Diakonoff (1976) expressed his strong views that Armenian and Phrygian share a very close relationship12. Neroznak (1976:176-7 and 302) further states that Phrygian occupies an intermediate position between Greek and Armenian.

https://www.academia.edu/8884381/%D5%80%D5%A1%D5%B5%D5%A5%D6%80%D5%A5%D5%B6%D5%A8_%D5%B7%D5%B8%D6%82%D5%B4%D5%A5%D6%80%D5%A5%D6%80%D5%A5%D5%B6%D5%A8_%D5%A5%D6%82_%D5%B8%D6%82%D6%80%D5%A1%D6%80%D5%BF%D5%A5%D6%80%D5%A5%D5%B6%D5%A8 Իսկ այդ հայ-հունական ընդհանուր լեզուն

The Passing of the Great Race The passing of the great race; or, The racial basis of ... books.google.am › books

Madison Grant · 2022 · ‎Preview · ‎More editions 396, speaking of language, says: “That the Armenians were an offshoot of the Phrygians as mentioned in Herodotus VII, 73, is proved by the most modern linguistic results, which show that Armenian comes closer to Greek than to the

Agagianian

Gregorio Pietro Agagianian

ArmenianCatholic.org on Facebook livestreamed the September 12 procession. During the procession, the Cardinal’s body, which is enclosed with a clear covering on a lift carried by several men, appears to not have the usual signs of decomposition after death.^[71]

Martyrs' Square, Beirut Bechara Boutros al-Rahi https://www.catholicnewsagency.com/news/259295/body-of-armenian-patriarch-on-path-to-possible-sainthood-returns-to-lebanon / https://archive.ph/RVybE

Aleteia https://aleteia.org/2024/09/16/influential-cardinals-remains-to-return-to-lebanon / https://archive.ph/z13I8 PM Najib Mikati The ceremony will be attended by the First Lebanese Minister Najib Azmi Miqati

Beirut rende omaggio alle spoglie del cardinale Agagianian https://www.vaticannews.va/it/chiesa/news/2024-09/beirut-rende-omaggio-spoglie-cardinale-agagianian.html https://archive.ph/cVgc9

Il Messaggero: The Transfer of Cardinal Agagianian's Remains to Lebanon: A Symbol of Unity https://www.ilmessaggero.it/en/the_transfer_of_cardinal_agagianian_s_remains_to_lebanon_a_symbol_of_unity-8345692.html?refresh_ce https://archive.ph/lcT1m

Gregory Peter XV, Cardinal Agagianian: Another Incorruptible? https://catholicism.org/gregory-peter-xv-cardinal-agagianian-another-incorruptible.html https://archive.ph/MfgM6

Cardinal Agagianian ‘returns’ to Lebanon after five decades https://international.la-croix.com/religion/cardinal-agagianian-returns-to-lebanon-after-five-decades The cardinal’s remains, which had rested at St. Nicholas of Tolentino Armenian Church in Rome since his death, were returned September 12 to Lebanon, his adopted homeland. https://web.archive.org/web/20240913155442/https://international.la-croix.com/religion/cardinal-agagianian-returns-to-lebanon-after-five-decades

Agenzia Fides https://www.fides.org/en/news/75412-MIDDLE_EAST_LEBANON_Remains_of_Cardinal_Agagianian_return_to_Lebanon https://web.archive.org/web/20240914111950/http://www.fides.org/en/news/75412-MIDDLE_EAST_LEBANON_Remains_of_Cardinal_Agagianian_return_to_Lebanon

The incorruptible and untouched body of Cardinal Gregorio Pietro XV Agagianian (1895-1971) https://www.facebook.com/johncarlo.mercado.39/posts/pfbid02CNHiUdUNQJ9H5M591smRJfoBQT2Tme9V6uWLGeE2yhuqzi8HebGKC2iEpGm6KCUBl

https://dipp.math.bas.bg/images/2014/276-282-pDiPP2014-20-Vladimirova-et-al-final.doc.pdf The Pontifical Armenian College in Rome has a remarkable library – the Agagianian Library. Thanks to a donation from Cardinal Agagianian the new library of the Armenian College was inaugurated in 1961 to complete the work of organizing the internal structures of the College. Agagianian was born in 1895 in Akhaltsikhe, in present Georgia, rose to the rank of Cardinal of the Roman Catholic Church, and became a candidate for Pope in 1958 and in 1963. The library contains more than 30 000 books and volumes in numerous languages and around 150 manuscripts from the 14th century. They are preserved in separate depots and depending on value they are stored in various security conditions. The library has developed finding aids that assist the readers.

https://www.vaticannews.va/hy/search.html?q=%D4%B1%D5%B2%D5%A1%D5%B3%D5%A1%D5%B6%D5%A5%D5%A1%D5%B6&in=all&sorting=latest

http://echmiadzin.asj-oa.am/1327/ «Մեր օրերի իրական Վասակը» (Արտասահմանյան հայ մամուլի տեսություն)

http://echmiadzin.asj-oa.am/1203/ Կաթողիկե եկեղեցի

http://echmiadzin.asj-oa.am/1384/ Կարդինալ Աղաջանյանի այցելությունը

his return to Georgia in 1919. Не had been ordained in Rome two years earlier, after winning degrees in philosophy, sacred theology, and canon law, and had served as faculty member of the Pontifical seminary.^[72]

During a 14-year stretch in Rome, he rendered useful service as an authority on Oriental canon law. He taught scores of seminarians from the U.S. at the College of the Congregation of the Propagation of the Faith. Seventeen of his former American students have since become bishops.^[72]

Few cardinals have seen as much of the world as Agagianian. In 1954 he became the first Prince of the Church to visit Iran. Early in 1959 he became the first man in his post to visit the Far Eastern missions. At his first stop on this 11,000-mile journey, he presided over South Vietnam's first Marian congress in Saigon. The 1,150,000 South Vietnam Catholics are a minority but are the best-organized religious group in a country dominated by strife-torn Buddhists.^[73]

Cardinal Agagianian then visited Thailand, Formosa, Hong Kong, Korea, and Japan. In Seoul, Korea, 3,000 Catholics thronged the cathedral for a pontifical Mass sung by the cardinal while hundreds more stood outside the church in a driving rain. Referring to the Catholics in Red China, Agagianian told the congregation, "My mind turns with much pain to our brethren who, not so far from here, are persecuted by the enemies of God."^[73]

Pontifical Lateran University Շուտով Լաթերանյան համալսարանում սկսում է ուսումնասիրել քաղաքագիտություն և եկեղեցական իրավունք: 1919թ. ստանում է քաղաքական և եկեղեցական իրավունքի մասնագետի վկայական: Նույն թվին վերադառնում է Կովկաս մինչև 1921թ. ծառայում Թիֆլիսի Գրիգոր Լուսավորիչ կաթողիկե եկեղեցում11:^[74]

1921թ. սեպտեմբերի 10-ին Լևոնյան վարժարանի տեսուչ գերապատիվ Սարգիս Տեր Աբրահամյանի առաջարկով Աղաջանյանը վերադառնում է Հռոմ և նշանակվում վարժարանի փոխտեսուչի պաշտոնում, որպեսզի օժանդակեր իր ուսուցչին:^[74]

1932թ. հոկտեմբերի 4-ին Ֆրանցիսկոս Աղաջանյանն ընտրվում է որպես Լևոնյան վարժարանի տեսուչ: Պիոս ԺԱ պապը նրան շնորհում է «Գաղտնի Սենեկապետի» պատվաստիճանը:^[74]

http://publications.ysu.am/wp-content/uploads/2019/08/004-Lilit_Poghosyan.pdf

Papal legate to the Marian Congress, Saigon, South Vietnam, January 31, 1959^[75]

a first Vatican accolade was seen a month ago when Agagianian inaugurated an international training center built by Opus Dei on Rome's outskirts.^[76]

Agagianian is "apparently acceptable even to the conservatives of the Curia." 100,000 Catholic Armenians; "He is a brilliant linguist and an expert on communism and the Middle East."^[77]

https://www.nytimes.com/1958/12/11/archives/prelates-of-asia-weigh-red-peril-100-catholic-leaders-from-20.html?searchResultPosition=17 https://www.nytimes.com/1958/12/18/archives/prelates-end-sessions-manila-catholic-conference-decries-red-grip.html?searchResultPosition=34

Vatican II

https://www.nytimes.com/1960/06/07/archives/pope-designates-11-cardinals-to-plan-ecumenical-council-german-to.html?searchResultPosition=47 https://www.nytimes.com/1963/06/04/archives/post-awaits-vote-archbishop-of-milan-a-possible-choice-as-new.html?searchResultPosition=48 https://www.nytimes.com/1963/09/27/archives/vatican-revises-councils-rules-procedures-are-simplified-and-debate.html?searchResultPosition=31 https://www.nytimes.com/1963/10/30/archives/vatican-council-bars-emphasis-on-mary-in-separate-document-emphasis.html?searchResultPosition=75 https://www.nytimes.com/1964/10/29/archives/us-bishops-urge-attack-on-racism-they-ask-council-to-issue.html?searchResultPosition=88

https://www.nytimes.com/1964/11/07/archives/missionary-role-stressed-by-pope-he-calls-it-divine.html?searchResultPosition=85

https://www.nytimes.com/1969/07/15/archives/3-cardinals-and-a-layman-will-visit-uganda-with-pope.html?searchResultPosition=27

Cascade

կասկադ՝ 1976-1980, 1982-1988 https://www.youtube.com/watch?v=A15PWD4Kgso https://ghostarchive.org/varchive/A15PWD4Kgso

Gharibyan, Igit (2003). "Հրաշագործ Սուրբ Գեղարդը". Etchmiadzin (in Armenian). 59 (3–4). (archived)

https://www.aravot.am/2024/10/04/1447167/? Ճարտարապետ Դավիթ Ստեփանյան. «Կասկադը բացարձակ կապ չունի սովետական մուրճ ու մանգաղային ճարտարապետության հետ: Այն հայկական ազգային մոդեռնիստական ճարտարապետություն է, որը չպետք է ապականել»

բազալտի հանք օպերայի համար, հետո 200 ընտանիք բնակեցվեց պատերազմից հետո, որոնք հեռացվեցին https://www.youtube.com/watch?v=XswqsX5PjGM&t=38s

https://www.youtube.com/watch?v=Mg21kzqSnLc Ինչպիսին կլիներ Կասկադը, եթե չլինեին երկրաշարժն ու Օլիմպիական խաղերը

Archived

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Cultural icons

List of cultural icons of Armenia

List of cultural icons of England, List of cultural icons of Italy, List of cultural icons of Russia

Nikol approval. IRI (& hidden)

https://www.iri.org/search/?_search=armenia

Date	Poller	Fav	Unfav	Note
Jul 23–Aug 15, 2018	IRI	91%	8%	opinion of politician: Nikol Pashinyan
Jul 23–Aug 15, 2018	IRI	82%	17%	opinion about the work of each of these institutions: Office of the PM
Oct 9–29, 2018	IRI	85%	13%	opinion about the work of each of these institutions: Office of PM
Oct 9–29, 2018	IRI	82%	16%	Nikol Pashinyan
May 6-31, 2019	IRI	72%	24%	Office of Prime Minister
Sep–Oct 2019	IRI	76%	22%	Office of Prime Minister
https://www.tert.am/am/news/2021/12/09/Gellup-pashinyan/3739058 Վարչապետի աշխատանքին հավանություն է տալիս հարցված քաղաքացիների 33.4 տոկոսը, իսկ 49.4 տոկոսը հավանություն չի տալիս

Armenian medieval scholars

David the invincible

http://serials.flib.sci.am/openreader/Hay%20joxovrdi%20patmutyun_%20h.2/book/index.html#page/590/mode/2up

https://plato.stanford.edu/entries/david/

Medieval Greek-Armenian Literary Relations

Confused also is the tradition concerning David the Invincible, who is one ot the most important figures in Old Armenian literature and saint of the Armenian Apostolic Church. The representative of the Neoplatonic school of Alexandria and disciple of Olympiodorus, David (second half of the sixth century) wrote commentaries on Aristotle and Porphyry," which exist in ancient Greek and also in Armenian (three treatises; among them, his major work, Definitions of Philosophy(= Greek Prolegomena); the fourth, Commentary on Aristotle's Analytics, survives only in Armenian translation'). In the Armenian tradition he was transformed into Armenian philosopher David the Invincible, the disciple of the inventor of the Armenian alphabet Mesrop Mashtots, who won philosophic and theological contests in Athenes and Constantinople, hence his epithet "Invincible." He was alleged to be the companion of the father of Armenian history Movses Khorenatsi,the translator of the writings by Aristotle (Categories, On Interpretation, and the Pseudo-Aristotelian On Virtues and Vices and De mundo), and author of original philosophic works (among them, the above-mentioned anonymous commen taries), also of some theological writings.'Scholars have made attempts to recon.cile the two different traditions about the same author, gleaning the truth from Armenian legend. A compromise explanation is that David was Armenian and Christian; he studied in Alexandria and worked there and in other centers of Greek phiosophy for some time, and in advanced age he returned to Armenia, to be active there by disseminating scholarly and philosophical knowledge, in particular by translating his own writings into Armenian or even by heading the school of the Hellenizing translators. Such a course of events seems likely; other wise why were only David's commentaries on Aristotle's writings translated into

Amirdovlat of Amasia

https://www.iranicaonline.org/articles/amirdovlat-amasiatsi

https://pubmed.ncbi.nlm.nih.gov/28092465/

Wealthiest Armenians

Armenian Bolsheviks and communists

https://www.nytimes.com/2001/05/19/world/georgi-shakhnazarov-dies-soviet-propagandist-was-77.html?searchResultPosition=220 An ethnic Armenian, Mr. Shakhnazarov Georgi K. Shakhnazarov, a propagandist and political scientist of the Soviet era who rose to become a pro-reform assistant to Mikhail S. Gorbachev

Ոմանք գուցեեւ չընդունեն, բայց ես միշտ պնդել եմ, որ ճիշտ էր այն «մեծ դաշինքը», որ կնքվեց Հայոց համազգային շարժման եւ կոմունիստների միջեւ (իհարկե, ոչ՝ կոմունիստական կուսակցության որպես այդպիսին, այլ՝ կոնկրետ մարդկանց)։ Երբ քաղաքականության մեջ ճգնաժամին մոտեցող իրավիճակ կա, «մեծ դաշինքները» փրկում են բոլոր հասարակություններում։ Եւ դա՛ է խնդիրներ լուծելու ամենանորմալ, ժողովրդավարական եղանակը։ Եւ մենք էլ Հայաստանում դա կիրառել ենք ողջ 90-ական թվականներին։ Անգամ 1998-ից հետո, երբ իշխանափոխություն կատարվեց եւ նախագահական ընտրություններում լուրջ խնդիր առաջացավ Կարեն Դեմիրճյանի ընտրության հետ կապված, նա եւ Վազգեն Սարգսյանը կիրառեցին այդ նույն մեթոդը՝ ստեղծվեց «Միասնություն» դաշինքը, որը մեր նախկին «մեծ դաշինքի» վերակերտումն էր։^[83]

Ethnic Armenians at Eurovision

Armenia in the Eurovision Song Contest

add?

LGBT Armenians

List of LGBT Jews

Arthur Gourounlian
Meline Daluzyan (Mel Daluzyan), a trans man^[84]^[85]
Sergei Parajanov, gay^[86]^[87]^[88]^[89]^[90] or bisexual^[91]^[92]^[93]
Yeghishe Charents, bisexual^[94]^[95]^[90]
Hrag Vartanian, gay^[96]
Vahan Tekeyan, gay^[97]^[90]
James Adomian, gay^[98]
Chaz Bono, trans man^[99]
Ray Aghayan, gay^[100]
George Stambolian, gay^[101]
Patricia Field, lesbian^[102]^[103]
Vic Gerami [36][37]

^[90]

Armenia's animals and plants

List of mammals of Armenia

Armenian gull
Armenian tortoise
Armenian cochineal
Alburnus tarichi
Armenian Gampr
Panthera pardus tulliana [39] THE YEAR OF THE CAUCASIAN LEOPARD [40]
Althaea armeniaca
Lilium armenum

Plane incidents

Category:Aviation accidents and incidents in Armenia

1925 Alexander Miasnikian

1958 C-130 shootdown incident

1961 ru:Попытка захвата Як-12 над Ереваном

1983 ru:Катастрофа Як-40 под Ленинаканом

ru:Катастрофа Ан-12 под Ереваном (1988)

ru:Катастрофа Ил-76 под Ленинаканом (1988)

ru:Катастрофа Ил-76 под Ленинаканом (1989)

1991 Azerbaijani Mil Mi-8 shootdown

1992 Azerbaijani Mil Mi-8 shootdown

1994 Iranian Air Force C-130 shootdown

2006 Armavia Flight 967 https://hetq.am/en/article/61380

2008 Belavia Flight 1834

2009 Caspian Airlines Flight 7908

2020 Russian Mil Mi-24 shootdown

Links

https://onlinelibrary.wiley.com/doi/abs/10.1111/nana.12454 A conflict that did not happen: revisiting the Javakhk affair in Georgia

http://lraber.asj-oa.am/6613/ Ժողովրդագրական և հանրալեզվաբանական տվյալները ցույց են տալիս, որ մինչև 1830 թ. միայն Մարտունու Երանոս գյուղում են ապրել 13 տեղաբնիկ ընտանիք, իսկ Զարզեբիլ գյուղում` երկու տեղաբնիկ ընտանիք` 9 անդամով1 :

https://www.jstor.org/stable/596556 The Jews in Pagan Armenia Jacob Neusner

http://lraber.asj-oa.am/3572/ Город Ахалцха. Вопросы этнической истории и традиционного жилища

http://lraber.asj-oa.am/6465/ Russia diaspora

http://lraber.asj-oa.am/4820/ Van city population

http://genhist.asj-oa.am/90/ Van province

http://lraber.asj-oa.am/2916/ Arm sat pop changes

http://echmiadzin.asj-oa.am/14482/ Aragatsotn dialects

http://hpj.asj-oa.am/4534/ Yerevan 1600-1724

http://lraber.asj-oa.am/429/ Ganja gubernia

http://lraber.asj-oa.am/1889/ Basen gavar

http://armstudies.asj-oa.am/71/ 1915 and language

http://armstudies.asj-oa.am/68/ Shushi massacre 1920

http://hpj.asj-oa.am/4699/ Yerevan 1724-1800

Armenian Americans

https://web.archive.org/web/2/https://www.census.gov/population/socdemo/ancestry/Armenian.txt CPH-L-149 Selected Characteristics for Persons of Armenian Ancestry: 1990

Byurakan Observatory

Khachikyan, Eduard [in Armenian] (1967). "Բյուրականի աստղադիտարանը [Byurakan Observatory]". Garoun (in Armenian) (6). Writers Union of Armenia.

Armenia’s Byurakan Observatory: A Formula for Success

The Byurakan Observatory: Armenia’s Scientific Crown Jewel

Ara Darzi, Baron Darzi of Denham

"The most prominent Armenian in Britain". abakanews.org. Tekeyan Armenian Cultural Association of Montreal. September 22, 2016. Archived from the original on 10 December 2019.

Խոջալուի մասին Սերժ Սարգսյանի խոսքերը Թոմաս դե Վաալը ենթատեքստից դուրս է մեջբերել

Armenian orthography reform

http://hpj.asj-oa.am/5079/ http://hpj.asj-oa.am/5516/ http://hpj.asj-oa.am/4853/ http://hpj.asj-oa.am/4923/ http://hpj.asj-oa.am/5373/

Հրաչ Մարտիրոսյան

Abeghian

Saint Sarkis the Warrior

http://echmiadzin.asj-oa.am/13692/ Ս. Սարգսի կերպարը ժողովրդական ավանդազրույցներում

http://echmiadzin.asj-oa.am/10228/ Հայ Եկեղեցու տոնելի սրբերի համառոտ կենսագրությունները

Surp Khach Monastery

http://echmiadzin.asj-oa.am/6432/

Andranik

http://hpj.asj-oa.am/6149/ Անդրանիկ. ծանոթ և անծանոթ հերոսապետը

http://hpj.asj-oa.am/6118/ Զորավար Անդրանիկ Օզանյանի գործունեությունը արտերկրում (1919–1927 թթ.)

Artsakh monuments

http://echmiadzin.asj-oa.am/10336/ Օծվեց Շուշիի Սուրբ Ամենափրկիչ Ղազանչեցոց եկեղեցին

http://echmiadzin.asj-oa.am/2971/ Շուշի քաղաքի Ամենափրկիչ եկեղեցին և Ամարասի ու Գանձասարի վանքերը

http://echmiadzin.asj-oa.am/10164/ Շուշիի պատմական հուշարձանները

http://echmiadzin.asj-oa.am/627/ Գանձասար, 1948

Aram Manukian

http://tert.nla.am/archive/NLA%20TERT/Ashkhatanq_3/1919/1919(h4).pdf

http://hpj.asj-oa.am/6412/ Միլիցիայի կազմակերպումը Վանի նահանգում (1915 թ. հոկտեմբեր – 1916 թ. սեպտեմբեր)

http://echmiadzin.asj-oa.am/789/ Արամ Մանուկյանը և Հայոց նոր պետականության արարումը

http://echmiadzin.asj-oa.am/15197/ Արամ Մանուկյանի պետական գործունեությունը

http://echmiadzin.asj-oa.am/784/ Վան-Վասպուրականի առաջին ժամանակավոր կառավարությունը

http://haygirk.nla.am/cgi-bin/koha/opac-detail.pl?biblionumber=28257

http://haygirk.nla.am/cgi-bin/koha/opac-detail.pl?biblionumber=64520

Saint George's Church, Tbilisi

http://echmiadzin.asj-oa.am/4690/ Թբիլիսիի հայկական եկեղեցիների ճարտարապետությունը

http://echmiadzin.asj-oa.am/3112/ Թբիլիսիի մեյդանի Սուրբ Գևորգ Կաթողիկե Սուրբ Աստվածածին կամ Բերդի Մեծ եկեղեցին (Թբիլիսիի 1500-ամյակի առթիվ)

George Deukmejian

http://www.nytimes.com/1985/04/28/world/california-governor-criticizes-president-on-armenian-issue.html https://www.nytimes.com/1983/04/25/us/killings-of-armenians-marked.html?searchResultPosition=18

Sassuntsi-Davit Tank Regiment

http://echmiadzin.asj-oa.am/21/ «Սասունցի Դավիթ» տանկային շարասյան շքանշանակիր լավագույն հրամանատարները

http://echmiadzin.asj-oa.am/22/ «Սասունցի Դավիթ» տանկային շարասյանուն կառուցելու համար ստացված նվիրատվությունները

http://echmiadzin.asj-oa.am/39/ «Սասունցի Դավիթ» տանկային շարասյան անձնակազմի մարտիկները Հայրենական պատերազմում ցույց են տալիս արիության, խիզախության և հերոսության պանծալի օրինակ

http://echmiadzin.asj-oa.am/51/ «Սասունցի Դաւիթ» հրասայլերը ճակատ կը մեկնին

Armenian victims of the Great Purge

hy:Սիրական Տիգրանյան, hy:1930-ականների բռնաճնշում

Tzarakar

Zvartnots Airport clash July 5, 1988

https://www.nytimes.com/1988/07/06/world/armenians-irate-at-party-conference-results-resume-wide-unrest.html

User:Yerevantsi/1990 May 27

1994 Iranian Air Force C-130 shootdown March 17, 1994

Daily report. Foreign Broadcast Information Service. ... no.51-62 (1994:Mar.).

1990s

Daily report. Central Eurasia 80% lack basic food in Armenia https://babel.hathitrust.org/cgi/pt?id=nnc1.cu00733288;view=1up;seq=75

references

^ Harutyunyan, V. M.; Hovhannisyan, K. L. (1955). Архитектура Советской Армении. Краткий очерк [Architecture of Soviet Armenia. Brief Outline] (PDF) (in Russian). Yerevan: Armenian SSR Academy of Sciences. pp. 143–145.
^ Pekareva, Niss Aleksandrovna (1975). "Крупные общественные здания [Large Public Buildings]". In Baranov, N. V. [in Russian] (ed.). Всеобщая история архитектуры в 12 томах. Том 12 (первая книга) : Архитектура СССР [Universal History of Architecture in 12 Volumes. Volume 12 (Book One): Architecture of the USSR] (in Russian). Moscow: Stroyizdat. pp. 388-9.
^ Makienko, Konstantin [in Russian]; Pukhov, Ruslan (2021). "Россия как главная проигравшая сторона во второй карабахской войне? [Russia as the main losing side in the Second Karabakh War?]". In Pukhov, Ruslan (ed.). Буря на Кавказе [Storm in the Caucasus] (in Russian). Moscow: Centre for Analysis of Strategies and Technologies. p. 41. Наконец, показательно, что Азербайджан пошел на эту войну в союзе с Турцией и с активным применением в боевых действиях турецкой пилотируе- мой и беспилотной авиации с азербайджанской территории. Это стало первым и уникальным случаем прямой военной интервенции внешней военной держа- вы на постсоветском пространстве со времен распада СССР. = Finally, it is telling that Azerbaijan waged this war in alliance with Turkey, actively utilizing Turkish manned and unmanned aviation in combat operations from Azerbaijani territory. This marked the first and unique instance of direct military intervention by an external military power in the post-Soviet space since the collapse of the USSR.
^ Calcara, Antonio; Gilli, Andrea; Gilli, Mauro; Marchetti, Raffaele; Zaccagnini, Ivan (1 April 2022). "Why Drones Have Not Revolutionized War: The Enduring Hider-Finder Competition in Air Warfare". International Security. 46 (4): 130–171. doi:10.1162/isec_a_00431. ISSN 0162-2889. Turkish support included the provision of drones, electronic warfare units, aircraft for target acquisition, long-range artillery, skilled Turkish troops that operated these platforms, and the transportation of Syrian fighters to the theater of operation for ground combat.
^ Ostrovsky, Simon (January 6, 2021). "How Azerbaijan Won the Karabakh War". New Lines Magazine. Archived from the original on 1 October 2024. Ankara ... sent experienced military advisors to direct Baku's war machine
^ "Appointment of Bakhtiar Ersay is confirmation of Azerbaijani–Turkish military alliance". Turan. Archived from the original on 4 October 2024. It is no secret that he played a special role in the planning of military operations in the 44-day second Karabakh war.
^ Jones, Seth G.; Harrington, Jake; Reid, Christopher K.; Strohmeyer, Matthew (November 10, 2022). "Combined Arms Warfare and Unmanned Aircraft Systems" (PDF). Center for Strategic and International Studies. p. 11. Archived from the original on 19 March 2023. While the TB2 emerged as perhaps the most prominent capability deployed during the war, available evidence suggests it is likely that the TB2s used in the 2020 war were owned by Azerbaijan but operated by Turkish airmen and crews.
^ Lee, Rob (11 January 2022). "Review of: "Burya na Kavkaze" [Storm in the Caucasus]". Russian Studies Series. 1 (22). NATO Defense College. Turkey deployed F-16 fighters to defend Azerbaijani airspace during the war...
^ Russian intelligence sources cited in: "Принуждение к конфликту" [Coercion to conflict]. Kommersant (in Russian). 16 October 2020. Retrieved 21 April 2021.
^ Soylu, Ragip (3 December 2020). "Azerbaijan-Armenia conflict: Turkey's military exports to Baku jump 600 percent". Middle East Eye. Archived from the original on 18 October 2024.
^ "Mercenaries in and around the Nagorno-Karabakh conflict zone must be withdrawn – UN experts". Office of the United Nations High Commissioner for Human Rights. 11 November 2020. Archived from the original on 26 March 2022. The UN Working Group on the use of mercenaries said there were widespread reports that the Government of Azerbaijan, with Turkey's assistance, relied on Syrian fighters to shore-up and sustain its military operations in the Nagorno-Karabakh conflict zone, including on the frontline.
^ Nazaretyan, Hovhannes (November 9, 2023). "Turkey's Syrian Mercenaries in Azerbaijan: A Chronicle". EVN Report. Archived from the original on 10 September 2024. In a meeting with Armenian community leaders in Los Angeles, Trump's National Security Adviser Robert O'Brien stated: "Despite Turkish denials that they've made to me personally, there are credible reports in the open source press that Turkey's deployed fighters from Syria's opposition Syrian National Army into the conflict."
^ Haroutyunian, Sona (2018). "From Academia Armena Sancti Lazari to the Establishment of Armenian Studies at Ca' Foscari". In De Giorgi, Laura; Greselin, Federico (eds.). 150 Years of Oriental Studies at Ca’ Foscari. Venice: Edizioni Ca’ Foscari. pp. 27–41. doi:10.30687/978-88-6969-252-9/003. ISBN 978-88-6969-252-9.
^ Russeth, Andrew (2 February 2015). "Armenia's 2015 Venice Biennale Project Marks the Centenary of the Armenian Genocide". ARTnews. Archived from the original on 27 December 2024.
^ Khachatryan, Hrant. "Mekhitarist Congregation, San Lazzaro degli Armeni, Venice". PanARMENIAN.Net. Archived from the original on 27 December 2024.
^ Grossman, Vasily (2013). An Armenian Sketchbook. Translated by Robert Chandler and Elizabeth Chandler. New York: NYRB Classics. p. XXX. ISBN 9781590176184.
^ Findikyan, Michael Daniel (2005). "Foreword In Honor of Prof. Nina G. Garsoïan" (PDF). St. Nersess Theological Review. 10: 1-2. (archived PDF)
^ Mathews, Jr., Edward G. (2005). "Nina G. Garsoïan: Curriculum Vitae And Bibliography" (PDF). St. Nersess Theological Review. 10: 3–21. (archived PDF)
^ Garsoian, Nina (2005). "Armenian historiography in crisis". In Straw, Carole; Lim, Richard (eds.). The Past Before Us: The Challenge of Historiographies of Late Antiquity. Brepols Publishers. pp. 49–60. ISBN 9782503514567.
^ Lalayan, Yervand (1906). "Նոր-Բայազէտի գաւառ կամ Գեղարքունիք. Բնագրութիւն [The district of Nor-Bayazet or Gegharkunik: A Description]". Azgagrakan handes (in Armenian). 1906 (1): 167–198.
^ Budka, Alper (16 July 2023). "Savaşın ve politikanın gölgesinde bir transfer başarısızlığı: Arsen Zakharyan [A transfer failure in the shadow of war and politics: Arsen Zakharyan]". Independent Turkish (in Turkish). Archived from the original on 17 July 2023.
^ Armen, Garbis (1987). "A Study in Proportions in Armenian Church Architecture" (PDF). The Armenian Review. 40 (2–158): 25–102.
^ ^a ^b ^c ^d ^e Thierry & Donabédian 1989. sfn error: multiple targets (3×): CITEREFThierryDonabédian1989 (help)
^ LAST, FIRST (DATE). [URL "TITLE"]. Sovetakan Hayastan Monthly (in Armenian) (ISSUE). Yerevan: Armenian SSR Committee for Cultural Relations with the Armenians Abroad. ISSN 0131-6834. {{cite journal}}: |issue= has extra text (help); Check |url= value (help); Check date values in: |date= (help)
^ Garibian, Nazénie (2023). "The First Armenian Christian Sanctuaries and Shrines. Reconsidering the Received Tradition". Re-Thinking Late Antique Armenia: Historiography, Material Culture, and Heritage: 42–59. ISSN 2336-808X.
^ LAST, FIRST (DATE). [URL "TITLE"]. Sovetakan Hayastan Monthly (in Armenian) (ISSUE). Yerevan: Armenian SSR Committee for Cultural Relations with the Armenians Abroad. ISSN 0131-6834. {{cite journal}}: |issue= has extra text (help); Check |url= value (help); Check date values in: |date= (help)
^ LAST, FIRST (DATE). [URL "TITLE"]. Sovetakan Hayastan Monthly (in Armenian) (ISSUE). Yerevan: Armenian SSR Committee for Cultural Relations with the Armenians Abroad. ISSN 0131-6834. {{cite journal}}: |issue= has extra text (help); Check |url= value (help); Check date values in: |date= (help)
^ XXXXX, YYYYY (DATE). [URL "FGDFGDFGDFG"]. The Armenian Review. VOL (ISS): PPPPPP. {{cite journal}}: |issue= has extra text (help); |volume= has extra text (help); Check |url= value (help); Check date values in: |date= (help)
^ Simonyan, Hakob (13 December 2018). "Շենգավիթ՝ Երևանի հնագույն քաղաքատեղին". yhm.am (in Armenian). Yerevan History Museum. Archived from the original on 19 February 2024.
^ Thierry, Jean-Michel; Donabédian, Patrick (1989) [1987]. Armenian Art. Translated by Celestine Dars. New York: Harry N. Abrams. p. 353. ISBN 0-8109-0625-2. Armenian khatchkars were certainly copied on Muslim tombstones at Ahlat in the basin of Van.
^ Esche-Ramshorn, Christiane (2022). East-West Artistic Transfer through Rome, Armenia and the Silk Road. London New York: Routledge, Taylor & Francis Group. p. XX. ISBN 9781032070230.
^ Maranci 1998, p. 74. sfn error: multiple targets (2×): CITEREFMaranci1998 (help)
^ Maranci 1998, pp. 307–308. sfn error: multiple targets (2×): CITEREFMaranci1998 (help)
^ Aslanian, Sebouh (2014). "The Early Arrival of Print in Safavid Iran: New Light on the First Armenian Printing Press in New Julfa, Isfahan (1636–1650, 1686–1693)" (PDF). Handes Amsorya: 381–468.
^ Floor, Willem (December 15, 1990). "ČĀP". Encyclopædia Iranica. An Armenian press was established by Bishop Xačʿatur Kesaracʿi (Ḵāčātūr Gīsārāzī) in New Jolfā at Isfahan in 1047/1637 (Richard, p. 483). After struggling for seventeen months he was able to print the Psalms (Saqmus, 250 pp.) in 1047/1638 (Rāʾīn, pp. 158-60), the first book printed in Iran.
^ "Small group big part of S'pore's heritage". AsiaOne. April 27, 2015. Archived from the original on 19 February 2024. the Armenian Church, which was built in 1835 and is the oldest Christian church in Singapore.
^ Prior, Michael P.; Taylor, William, eds. (1994). Christians in the Holy Land. World of Islam Festival Trust. p. 120. ISBN 9780905035321. The first printing press in Jerusalem was an Armenian one, set up in 1833...
^ Naguib, Nefissa (2008). "Armenian Memories of Relief in Jerusalem". In Naguib, Nefissa; Okkenhaug, Inger Marie (eds.). Interpreting Welfare and Relief in the Middle East. Brill Publishers. p. 37. ISBN 978-9004164369.
^ Bremer, Joerg (2007). "Swan Song in the Holy Land: The Armenian Quarter in Jerusalem". In v. Voss, Huberta (ed.). Portraits of Hope: Armenians in the Contemporary World. Berghahn Books. p. 273. ISBN 9781845452575.
^ Davis, Joyce M. (July 1992). "Jerusalem's Armenian Quarter". Catholic Near East Welfare Association. Archived from the original on 14 February 2015.{{cite web}}: CS1 maint: bot: original URL status unknown (link)
^ Golan, Patricia (11 February 2005). "A Cloistered Community". The Jerusalem Post. Archived from the original on 1 February 2015. Retrieved 13 February 2015.(, ))
^ Aksoy, Ozan E. "A brief review of Kurdish music literature". University of Maryland, Baltimore County. Archived from the original on 17 July 2020. from "The Politicization of Kurdish Folk Songs in Turkey in the 1990s" (2006), vol. 11, Music and Anthropology: Journal of Musical Anthropology of the Mediterranean
^ Sylvia Angelique Alajaji (2015). Music and the Armenian Diaspora: Searching for Home in Exile. Indiana University Press. p. 168. ISBN 9780253017765. The Armenian musicologist Robert At'ayan, the foremost expert on Komitas and editor of his six-volume collected works, claims that Komitas's transcriptions of Kurdish songs were, in fact, the first of their kind. Komitas's published collection of Kurdish transcriptions (1904) is the first item listed in the chronological bibliography provided in the Oxford Music Online entry on Kurdish music (Blum et al.). In the introduction to this article Blum states, "The first substantial efforts to notate and analyse Kurdish music were made by the Armenian composer, singer and scholar Komitas Vardapet (1869–1935)."
^ Bozarslan, Hamit; Gunes, Cengiz; Yadirgi, Veli, eds. (2021). The Cambridge History of the Kurds. Cambridge University Press. p. 613. ISBN 978-1-108-47335-4.
^ Terian, Abraham (1997). "Armenian". In Meyers, Eric M. (ed.). The Oxford Encyclopedia of Archaeology in the Near East. Volume 1. Oxford University Press. pp. 207-211.
^ "Պաշտոնական հաղորդագրություն Ս. Էջմիածնի Մայր Տաճարի և Ս. Հռիփսիմեի տաճարի պեղումների մասին [Official notice on excavations at Etchmiadzin Cathedral and St. Hripsime Church]". Etchmiadzin. 16 (7): 20–21. 1959.
^ Zarnecki, George (1975). Art of the Medieval World: Architecture, Sculpture, Painting, the Sacred Arts. New York: Harry N. Abrams. ISBN 9780810903616.
^ Mango, Cyril (1985) [1978]. Byzantine Architecture. Milan: Electa Editrice. p. 98. ISBN 0-8478-0615-4.
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^ ^a ^b Maranci 1998, p. 187. sfn error: multiple targets (2×): CITEREFMaranci1998 (help)
^ ^a ^b Maranci 1998, p. 188. sfn error: multiple targets (2×): CITEREFMaranci1998 (help)
^ Maranci 1998, pp. 188–189. sfn error: multiple targets (2×): CITEREFMaranci1998 (help)
^ Maranci 1998, p. 189. sfn error: multiple targets (2×): CITEREFMaranci1998 (help)
^ ^a ^b Maranci 1998, pp. 304–305. sfn error: multiple targets (2×): CITEREFMaranci1998 (help)
^ Russell 1987.
^ Krautheimer, Richard (1965). Early Christian and Byzantine Architecture. Penguin Books. p. 234.
^ "Jerusalem: Cultural Heritage". UK Parliament. 9 January 2024. Archived from the original on 20 January 2024.
^ "La France condamne fermement les actes de violence conduits hier contre la communauté arménienne dans la vieille Ville de Jérusalem" (in French). Consulat général de France à Jérusalem. December 30, 2023. Archived from the original on 16 February 2024.
^ "Department Press Briefing". U.S. Department of State. January 3, 2024. Archived from the original on 15 February 2024.
^ "Briefing by Foreign Ministry Spokeswoman Maria Zakharova". Ministry of Foreign Affairs of the Russian Federation. November 29, 2023. Archived from the original on 16 February 2024.
^ "Statement on the recent events in the Armenian Quarter". jerusalem-patriarchate.info. Greek Orthodox Patriarchate of Jerusalem. 18 November 2023. Archived from the original on 19 November 2023.
^ Hoogasian, Mary; Der Matossian, Bedross (November 16, 2023). "The Armenian community in Jerusalem faces an existential threat". Armenian Weekly. Archived from the original on 19 November 2023.
^ Sarukhanyan, Vahe (26 February 2007). ""In Iran, they do what they can to restore them. In Azerbaijan and Georgia, they do what they can to destroy them."". Hetq. Archived from the original on 22 December 2021.
^ Kurban, Özge (21 June 2019). "Rural Heritage in Excluded Geographies: From Ahkis to Çevrecik, a Village of Bitlis" (PDF). İzmir Institute of Technology. pp. 34–35. Archived from the original (Master's thesis) on 12 November 2023. Narek / Nareg Monastery
^ "Քյարքիի «օպերացիան». Ալեքսան Հակոբյան". aniarc.am (in Armenian). October 14, 2023. Archived from the original on 23 January 2024.
^ Smith, Anthony D. (2010). "Diasporas and Homelands in History: The Case of the Classic Diasporas". In Gal, Allon; Leoussi, Athena S.; Smith, Anthony D. (eds.). The Call of the Homeland: Diaspora Nationalisms, Past and Present. BRILL. p. 13. ISBN 9789004183735.
^ Gureghian, Aida (2010). "Eternalizing a Nation: Armenian Hishatakarans in the Seventeenth Century". Church History. 79 (4). American Society of Church History: 787. Claims to be the first state to adopt Christianity led many Armenians to consider themselves the Chosen People of God, much like the Children of Israel, a trope to which, as will be seen later, the Armenian scribes of the early modern period would continuously return.
^ "We are a God chosen people and have no option but to win: President Armen Sarkissian met in Abu Dhabi with the representatives of the Armenian community". president.am. The Office to the President of the Republic of Armenia. 18 January 2019. Archived from the original on 22 September 2022. We are a God chosen nation and have no option but to win.
^ Rexová, Kateřina; Frynta, Daniel; Zrzavý, Jan (April 2003). "Cladistic analysis of languages: Indo-European classification based on lexicostatistical data". Cladistics. 19 (2): 123.
^ Snow, McKenna (September 13, 2024). "During reverent transportation to Lebanon, body of 20th century Armenian Patriarch Cardinal seen in extraordinary state". CatholicVote.org. Archived from the original on 17 September 2024.
^ ^a ^b Healy 1961, p. 99.
^ ^a ^b Healy 1961, p. 101.
^ ^a ^b ^c Cite error: The named reference Poghosyan2019 was invoked but never defined (see the help page).
^ Cite error: The named reference fiu.edu was invoked but never defined (see the help page).
^ Hofmann, Paul (May 29, 1960). "Cardinal Is Chosen To Be 'Protector' Of Opus Dei Order". The New York Times.
^ Hofmann, Paul (October 12, 1958). "CARDINALS SEEK 'PASTORAL POPE' TO SUCCEED PIUS". The New York Times.
^ Chakelian, Anoosh (14 October 2020). "Watching the war in Nagorno-Karabakh, I think of my Armenian ancestors fleeing their home". New Statesman. Archived from the original on 4 April 2021. Yet my most vivid memory from that trip is of the view of snow-capped Mount Ararat, a holy icon of Armenia where Noah's Ark was supposed to have landed.
^ Barron, Liz (June 26, 2017). "My First Week as an Older Peace Corps Volunteer in the Caucasus". peacecorps.gov. Peace Corps. Archived from the original on 4 April 2021. I have a view of Mount Ararat from my bedroom near Artashat in Armenia. The mountain, the national icon of Armenia...
^ Christofakis, Anastasia (2015). "The Music That Shaped a Nation: The Role of Folk Music, the Duduk, and Clarinet in the Works of Contemporary Armenian Composers Aram Khachaturian and Vache Sharafyan". Florida State University College of Music. p. 19. Archived from the original on 9 November 2020. Armenian musicians today feel that there is no question where the duduk originated, as it has become an iconic instrument for Armenians everywhere.
^ "History of the Duduk". AGBU (via Society for Safeguarding of the Armenian Folk Music). 2017. Archived from the original on 4 April 2021. ...the Duduk has very iconic values for Armenians.
^ Archeology of Madness: Komitas, Portrait of an Armenian Icon. Rita Soulahian Kuyumjian · 2001
^ "Քյարքիի «օպերացիան». Ալեքսան Հակոբյան". aniarc.am (in Armenian). October 14, 2023. Archived from the original on 23 January 2024.
^ "A homophobic and transphobic policy is being implemented at the state level in Armenia. Mel Daluzyan". lgbtnews.am. 22 November 2017.
^ Avetisyan, Armine; Musavi, Nika; Parulava, Dato (16 May 2018). "Forced from home for being queer". oc-media.org. OC Media.
^ Manning, Paul; Shatirishvili, Zaza (2011). "The Exoticism and Eroticism of the City: The »kinto« and his City". In Darieva, Tsypylma; Kaschuba, Wolfgang; Krebs, Melanie (eds.). Urban Spaces After Socialism: Ethnographies of Public Places in Eurasian Cities. Frankfurt: Campus Verlag. p. 265. ...Parajanov's well-known homosexuality...
^ Batuman, Elif (13 March 2010). "Sergei Paradjanov: film-maker of outrageous imagination". The Guardian. In 1947, Paradjanov spent a brief stint in a Georgian prison for committing "homosexual acts" (which were illegal under Soviet law) – with, of all people, a KGB officer.
^ "The Parajanov Case". The New York Review of Books. 18 March 1982. In 1978, Sergei Parajanov was released from a Soviet prison after serving four years of an eleven year sentence. Charged with selling gold and icons illegally and with committing homosexual acts, he was found guilty in closed court.
^ Wheeler, Angela; Dunbar, William (15 March 2017). "Soviet po-mo: what can we learn from Georgia's forgotten master architect?". The Calvert Journal. Calvert 22 Foundation. Parajanov was openly gay, and both he and Jorbenadze were caught up in the downfall of a homosexual KGB officer in the late 1940s. Jorbenadze left Tbilisi, and may have been sentenced to a term in a mental institution before heading to architecture school in Moscow, while Parajanov served the first of many sentences for "immorality."
^ ^a ^b ^c ^d Atamian, Christopher (5 February 2018). "Reaching Out to All Armenians: 'Equality Armenia' and the Fight for LGBTQ Rights". Armenian Weekly. The fact that some of Armenia's most revered historical figures—including filmmaker Sergei Parajanov and poets Vahan Tekeyan and Yeghishe Charents—are regarded by many as having been gay would seem to argue in favor of handing the community an olive branch. In the 16th century, the Church had a Catholicos, Grigor Aghtamartsi, who besides being known for his particular devotion to nationalist causes also gave us the only known piece of Armenian medieval homoerotic poetry: "Tagh Siro" ("Love Song").
^ Razlogov, Kirill (2018). "Parajanov in prison: an exercise in transculturalism". Studies in Russian and Soviet Cinema. 12 (1). Taylor & Francis: 39. Parajanov accepted the conviction on sodomy (he called it 'my vice' in his letters to family) and expected a one-year sentence, but got five years instead, serving four of them (Paradzhanov 2000). Without going into details, we can consider his bisexuality – a wife and a loved child, on the one hand, and numerous confirmed homosexual affairs, on the other – as part of his transculturality...
^ Paley, Tony (7 October 2014). "The Colour of Pomegranates: a chance to savour a poetic masterpiece". The Guardian. Parajanov, who according to Steffen "was probably bisexual, with a preference for men, especially in his later life"...
^ Steffen, James (2013). The Cinema of Sergei Parajanov. University of Wisconsin Press. p. 5. ISBN 9780299296537. ...based on the available evidence Parajanov was probably bisexual with a preference for men, especially later in life.
^ Nichanian, Marc, ed. (2003). Yeghishe Charents: Poet of the Revolution. Mazda Publishers. p. 196. ISBN 9781568591124. First, as I have noted, Charents was bisexual.
^ Journal of the Society for Armenian Studies, 2005, Volumes 14-16, page 181, "...through several articles, of eroticist and homoerotic pieces by Charents', convincingly pinpointing the poet's bisexual..."
^ Schumacher, Mary Louise. "Hyperallergic, at Age 9, Rivals the Arts Journalism of Legacy Media". Nieman Reports. Nieman Foundation for Journalism. Veken Gueyikian had a problem. It was 2009, and he was in love with an unhappy arts writer. His husband, art critic Hrag Vartanian...
^ "Միասեռական Թեքեյանը" (in Armenian). tert.am. 23 September 2010. Archived from the original on 26 April 2019.
^ "GALAS Marks Two Decades of Service to Armenian LGBT Community". Asbarez. 27 June 2018. GALAS honored several LGBTQ Armenian activists at this year's gala, including James Adomian...
^ Litoff, Alyssa; Effron, Lauren (9 May 2011). "Chaz Bono's 'Transition': Bono Talks About Gender Reassignment Surgery and What It's Done for His Sex Life". ABC News.
^ Vitello, Paul (October 15, 2011). "Ray Aghayan, Costume Designer, Dies at 83". The New York Times. Gorgen Ray Aghayan was born on July 28, 1928, in Tehran to a wealthy family of Armenian heritage.
^ "George Stambolian, Anthology Editor, 54". The New York Times. December 26, 1991.
^ Bendix, Trish (August 12, 2008). "Lesbian Chic". AfterEllen. Archived from the original on August 12, 2011.
^ "Greek-American Style Icon Patricia Field: "Don't look at magazines for what to dress"". NEO Magazine. September 7, 2013. Archived from the original on 19 January 2021. My dad was born in Constantinople (Istanbul). My dad was Armenian; my mother Greek.

[1] Harutyunyan, V. M.; Hovhannisyan, K. L. (1955). Архитектура Советской Армении. Краткий очерк [Architecture of Soviet Armenia. Brief Outline] (PDF) (in Russian). Yerevan: Armenian SSR Academy of Sciences. pp. 143–145.

[2] Pekareva, Niss Aleksandrovna (1975). "Крупные общественные здания [Large Public Buildings]". In Baranov, N. V. [in Russian] (ed.). Всеобщая история архитектуры в 12 томах. Том 12 (первая книга) : Архитектура СССР [Universal History of Architecture in 12 Volumes. Volume 12 (Book One): Architecture of the USSR] (in Russian). Moscow: Stroyizdat. pp. 388-9.

[3] Makienko, Konstantin [in Russian]; Pukhov, Ruslan (2021). "Россия как главная проигравшая сторона во второй карабахской войне? [Russia as the main losing side in the Second Karabakh War?]". In Pukhov, Ruslan (ed.). Буря на Кавказе [Storm in the Caucasus] (in Russian). Moscow: Centre for Analysis of Strategies and Technologies. p. 41. Наконец, показательно, что Азербайджан пошел на эту войну в союзе с Турцией и с активным применением в боевых действиях турецкой пилотируе- мой и беспилотной авиации с азербайджанской территории. Это стало первым и уникальным случаем прямой военной интервенции внешней военной держа- вы на постсоветском пространстве со времен распада СССР. = Finally, it is telling that Azerbaijan waged this war in alliance with Turkey, actively utilizing Turkish manned and unmanned aviation in combat operations from Azerbaijani territory. This marked the first and unique instance of direct military intervention by an external military power in the post-Soviet space since the collapse of the USSR.

[4] Calcara, Antonio; Gilli, Andrea; Gilli, Mauro; Marchetti, Raffaele; Zaccagnini, Ivan (1 April 2022). "Why Drones Have Not Revolutionized War: The Enduring Hider-Finder Competition in Air Warfare". International Security. 46 (4): 130–171. doi:10.1162/isec_a_00431. ISSN 0162-2889. Turkish support included the provision of drones, electronic warfare units, aircraft for target acquisition, long-range artillery, skilled Turkish troops that operated these platforms, and the transportation of Syrian fighters to the theater of operation for ground combat.

[5] Ostrovsky, Simon (January 6, 2021). "How Azerbaijan Won the Karabakh War". New Lines Magazine. Archived from the original on 1 October 2024. Ankara ... sent experienced military advisors to direct Baku's war machine

[6] "Appointment of Bakhtiar Ersay is confirmation of Azerbaijani–Turkish military alliance". Turan. Archived from the original on 4 October 2024. It is no secret that he played a special role in the planning of military operations in the 44-day second Karabakh war.

[7] Jones, Seth G.; Harrington, Jake; Reid, Christopher K.; Strohmeyer, Matthew (November 10, 2022). "Combined Arms Warfare and Unmanned Aircraft Systems" (PDF). Center for Strategic and International Studies. p. 11. Archived from the original on 19 March 2023. While the TB2 emerged as perhaps the most prominent capability deployed during the war, available evidence suggests it is likely that the TB2s used in the 2020 war were owned by Azerbaijan but operated by Turkish airmen and crews.

[8] Lee, Rob (11 January 2022). "Review of: "Burya na Kavkaze" [Storm in the Caucasus]". Russian Studies Series. 1 (22). NATO Defense College. Turkey deployed F-16 fighters to defend Azerbaijani airspace during the war...

[9] Russian intelligence sources cited in: "Принуждение к конфликту" [Coercion to conflict]. Kommersant (in Russian). 16 October 2020. Retrieved 21 April 2021.

[10] Soylu, Ragip (3 December 2020). "Azerbaijan-Armenia conflict: Turkey's military exports to Baku jump 600 percent". Middle East Eye. Archived from the original on 18 October 2024.

[11] "Mercenaries in and around the Nagorno-Karabakh conflict zone must be withdrawn – UN experts". Office of the United Nations High Commissioner for Human Rights. 11 November 2020. Archived from the original on 26 March 2022. The UN Working Group on the use of mercenaries said there were widespread reports that the Government of Azerbaijan, with Turkey's assistance, relied on Syrian fighters to shore-up and sustain its military operations in the Nagorno-Karabakh conflict zone, including on the frontline.

[12] Nazaretyan, Hovhannes (November 9, 2023). "Turkey's Syrian Mercenaries in Azerbaijan: A Chronicle". EVN Report. Archived from the original on 10 September 2024. In a meeting with Armenian community leaders in Los Angeles, Trump's National Security Adviser Robert O'Brien stated: "Despite Turkish denials that they've made to me personally, there are credible reports in the open source press that Turkey's deployed fighters from Syria's opposition Syrian National Army into the conflict."

[13] Haroutyunian, Sona (2018). "From Academia Armena Sancti Lazari to the Establishment of Armenian Studies at Ca' Foscari". In De Giorgi, Laura; Greselin, Federico (eds.). 150 Years of Oriental Studies at Ca’ Foscari. Venice: Edizioni Ca’ Foscari. pp. 27–41. doi:10.30687/978-88-6969-252-9/003. ISBN 978-88-6969-252-9.

[14] Russeth, Andrew (2 February 2015). "Armenia's 2015 Venice Biennale Project Marks the Centenary of the Armenian Genocide". ARTnews. Archived from the original on 27 December 2024.

[15] Khachatryan, Hrant. "Mekhitarist Congregation, San Lazzaro degli Armeni, Venice". PanARMENIAN.Net. Archived from the original on 27 December 2024.

[16] Grossman, Vasily (2013). An Armenian Sketchbook. Translated by Robert Chandler and Elizabeth Chandler. New York: NYRB Classics. p. XXX. ISBN 9781590176184.

[17] Findikyan, Michael Daniel (2005). "Foreword In Honor of Prof. Nina G. Garsoïan" (PDF). St. Nersess Theological Review. 10: 1-2. (archived PDF)

[18] Mathews, Jr., Edward G. (2005). "Nina G. Garsoïan: Curriculum Vitae And Bibliography" (PDF). St. Nersess Theological Review. 10: 3–21. (archived PDF)

[19] Garsoian, Nina (2005). "Armenian historiography in crisis". In Straw, Carole; Lim, Richard (eds.). The Past Before Us: The Challenge of Historiographies of Late Antiquity. Brepols Publishers. pp. 49–60. ISBN 9782503514567.

[20] Lalayan, Yervand (1906). "Նոր-Բայազէտի գաւառ կամ Գեղարքունիք. Բնագրութիւն [The district of Nor-Bayazet or Gegharkunik: A Description]". Azgagrakan handes (in Armenian). 1906 (1): 167–198.

[21] Budka, Alper (16 July 2023). "Savaşın ve politikanın gölgesinde bir transfer başarısızlığı: Arsen Zakharyan [A transfer failure in the shadow of war and politics: Arsen Zakharyan]". Independent Turkish (in Turkish). Archived from the original on 17 July 2023.

[22] Armen, Garbis (1987). "A Study in Proportions in Armenian Church Architecture" (PDF). The Armenian Review. 40 (2–158): 25–102.

[FOOTNOTEThierryDonabédian1989-23] Thierry & Donabédian 1989. sfn error: multiple targets (3×): CITEREFThierryDonabédian1989 (help)

[24] LAST, FIRST (DATE). [URL "TITLE"]. Sovetakan Hayastan Monthly (in Armenian) (ISSUE). Yerevan: Armenian SSR Committee for Cultural Relations with the Armenians Abroad. ISSN 0131-6834. {{cite journal}}: |issue= has extra text (help); Check |url= value (help); Check date values in: |date= (help)

[25] Garibian, Nazénie (2023). "The First Armenian Christian Sanctuaries and Shrines. Reconsidering the Received Tradition". Re-Thinking Late Antique Armenia: Historiography, Material Culture, and Heritage: 42–59. ISSN 2336-808X.

[26] LAST, FIRST (DATE). [URL "TITLE"]. Sovetakan Hayastan Monthly (in Armenian) (ISSUE). Yerevan: Armenian SSR Committee for Cultural Relations with the Armenians Abroad. ISSN 0131-6834. {{cite journal}}: |issue= has extra text (help); Check |url= value (help); Check date values in: |date= (help)

[27] LAST, FIRST (DATE). [URL "TITLE"]. Sovetakan Hayastan Monthly (in Armenian) (ISSUE). Yerevan: Armenian SSR Committee for Cultural Relations with the Armenians Abroad. ISSN 0131-6834. {{cite journal}}: |issue= has extra text (help); Check |url= value (help); Check date values in: |date= (help)

[28] XXXXX, YYYYY (DATE). [URL "FGDFGDFGDFG"]. The Armenian Review. VOL (ISS): PPPPPP. {{cite journal}}: |issue= has extra text (help); |volume= has extra text (help); Check |url= value (help); Check date values in: |date= (help)

[29] Simonyan, Hakob (13 December 2018). "Շենգավիթ՝ Երևանի հնագույն քաղաքատեղին". yhm.am (in Armenian). Yerevan History Museum. Archived from the original on 19 February 2024.

[30] Thierry, Jean-Michel; Donabédian, Patrick (1989) [1987]. Armenian Art. Translated by Celestine Dars. New York: Harry N. Abrams. p. 353. ISBN 0-8109-0625-2. Armenian khatchkars were certainly copied on Muslim tombstones at Ahlat in the basin of Van.

[31] Esche-Ramshorn, Christiane (2022). East-West Artistic Transfer through Rome, Armenia and the Silk Road. London New York: Routledge, Taylor & Francis Group. p. XX. ISBN 9781032070230.

[FOOTNOTEMaranci199874-32] Maranci 1998, p. 74. sfn error: multiple targets (2×): CITEREFMaranci1998 (help)

[FOOTNOTEMaranci1998307–308-33] Maranci 1998, pp. 307–308. sfn error: multiple targets (2×): CITEREFMaranci1998 (help)

[34] Aslanian, Sebouh (2014). "The Early Arrival of Print in Safavid Iran: New Light on the First Armenian Printing Press in New Julfa, Isfahan (1636–1650, 1686–1693)" (PDF). Handes Amsorya: 381–468.

[35] Floor, Willem (December 15, 1990). "ČĀP". Encyclopædia Iranica. An Armenian press was established by Bishop Xačʿatur Kesaracʿi (Ḵāčātūr Gīsārāzī) in New Jolfā at Isfahan in 1047/1637 (Richard, p. 483). After struggling for seventeen months he was able to print the Psalms (Saqmus, 250 pp.) in 1047/1638 (Rāʾīn, pp. 158-60), the first book printed in Iran.

[36] "Small group big part of S'pore's heritage". AsiaOne. April 27, 2015. Archived from the original on 19 February 2024. the Armenian Church, which was built in 1835 and is the oldest Christian church in Singapore.

[37] Prior, Michael P.; Taylor, William, eds. (1994). Christians in the Holy Land. World of Islam Festival Trust. p. 120. ISBN 9780905035321. The first printing press in Jerusalem was an Armenian one, set up in 1833...

[38] Naguib, Nefissa (2008). "Armenian Memories of Relief in Jerusalem". In Naguib, Nefissa; Okkenhaug, Inger Marie (eds.). Interpreting Welfare and Relief in the Middle East. Brill Publishers. p. 37. ISBN 978-9004164369.

[39] Bremer, Joerg (2007). "Swan Song in the Holy Land: The Armenian Quarter in Jerusalem". In v. Voss, Huberta (ed.). Portraits of Hope: Armenians in the Contemporary World. Berghahn Books. p. 273. ISBN 9781845452575.

[cnewa-40] Davis, Joyce M. (July 1992). "Jerusalem's Armenian Quarter". Catholic Near East Welfare Association. Archived from the original on 14 February 2015.{{cite web}}: CS1 maint: bot: original URL status unknown (link)

[jpost-41] Golan, Patricia (11 February 2005). "A Cloistered Community". The Jerusalem Post. Archived from the original on 1 February 2015. Retrieved 13 February 2015.(, ))

[42] Aksoy, Ozan E. "A brief review of Kurdish music literature". University of Maryland, Baltimore County. Archived from the original on 17 July 2020. from "The Politicization of Kurdish Folk Songs in Turkey in the 1990s" (2006), vol. 11, Music and Anthropology: Journal of Musical Anthropology of the Mediterranean

[43] Sylvia Angelique Alajaji (2015). Music and the Armenian Diaspora: Searching for Home in Exile. Indiana University Press. p. 168. ISBN 9780253017765. The Armenian musicologist Robert At'ayan, the foremost expert on Komitas and editor of his six-volume collected works, claims that Komitas's transcriptions of Kurdish songs were, in fact, the first of their kind. Komitas's published collection of Kurdish transcriptions (1904) is the first item listed in the chronological bibliography provided in the Oxford Music Online entry on Kurdish music (Blum et al.). In the introduction to this article Blum states, "The first substantial efforts to notate and analyse Kurdish music were made by the Armenian composer, singer and scholar Komitas Vardapet (1869–1935)."

[44] Bozarslan, Hamit; Gunes, Cengiz; Yadirgi, Veli, eds. (2021). The Cambridge History of the Kurds. Cambridge University Press. p. 613. ISBN 978-1-108-47335-4.

[45] Terian, Abraham (1997). "Armenian". In Meyers, Eric M. (ed.). The Oxford Encyclopedia of Archaeology in the Near East. Volume 1. Oxford University Press. pp. 207-211.

[1959report-46] "Պաշտոնական հաղորդագրություն Ս. Էջմիածնի Մայր Տաճարի և Ս. Հռիփսիմեի տաճարի պեղումների մասին [Official notice on excavations at Etchmiadzin Cathedral and St. Hripsime Church]". Etchmiadzin. 16 (7): 20–21. 1959.

[47] Zarnecki, George (1975). Art of the Medieval World: Architecture, Sculpture, Painting, the Sacred Arts. New York: Harry N. Abrams. ISBN 9780810903616.

[48] Mango, Cyril (1985) [1978]. Byzantine Architecture. Milan: Electa Editrice. p. 98. ISBN 0-8478-0615-4.

[FOOTNOTEMaranci199834-49] Maranci 1998, p. 34. sfn error: multiple targets (2×): CITEREFMaranci1998 (help)

[FOOTNOTEMaranci199825-50] Maranci 1998, p. 25. sfn error: multiple targets (2×): CITEREFMaranci1998 (help)

[FOOTNOTEMaranci1998187-51] Maranci 1998, p. 187. sfn error: multiple targets (2×): CITEREFMaranci1998 (help)

[FOOTNOTEMaranci1998188-52] Maranci 1998, p. 188. sfn error: multiple targets (2×): CITEREFMaranci1998 (help)

[FOOTNOTEMaranci1998188–189-53] Maranci 1998, pp. 188–189. sfn error: multiple targets (2×): CITEREFMaranci1998 (help)

[FOOTNOTEMaranci1998189-54] Maranci 1998, p. 189. sfn error: multiple targets (2×): CITEREFMaranci1998 (help)

[FOOTNOTEMaranci1998304–305-55] Maranci 1998, pp. 304–305. sfn error: multiple targets (2×): CITEREFMaranci1998 (help)

[FOOTNOTERussell1987-56] Russell 1987.

[Krautheimer-57] Krautheimer, Richard (1965). Early Christian and Byzantine Architecture. Penguin Books. p. 234.

[58] "Jerusalem: Cultural Heritage". UK Parliament. 9 January 2024. Archived from the original on 20 January 2024.

[59] "La France condamne fermement les actes de violence conduits hier contre la communauté arménienne dans la vieille Ville de Jérusalem" (in French). Consulat général de France à Jérusalem. December 30, 2023. Archived from the original on 16 February 2024.

[60] "Department Press Briefing". U.S. Department of State. January 3, 2024. Archived from the original on 15 February 2024.

[61] "Briefing by Foreign Ministry Spokeswoman Maria Zakharova". Ministry of Foreign Affairs of the Russian Federation. November 29, 2023. Archived from the original on 16 February 2024.

[62] "Statement on the recent events in the Armenian Quarter". jerusalem-patriarchate.info. Greek Orthodox Patriarchate of Jerusalem. 18 November 2023. Archived from the original on 19 November 2023.

[63] Hoogasian, Mary; Der Matossian, Bedross (November 16, 2023). "The Armenian community in Jerusalem faces an existential threat". Armenian Weekly. Archived from the original on 19 November 2023.

[64] Sarukhanyan, Vahe (26 February 2007). ""In Iran, they do what they can to restore them. In Azerbaijan and Georgia, they do what they can to destroy them."". Hetq. Archived from the original on 22 December 2021.

[65] Kurban, Özge (21 June 2019). "Rural Heritage in Excluded Geographies: From Ahkis to Çevrecik, a Village of Bitlis" (PDF). İzmir Institute of Technology. pp. 34–35. Archived from the original (Master's thesis) on 12 November 2023. Narek / Nareg Monastery

[66] "Քյարքիի «օպերացիան». Ալեքսան Հակոբյան". aniarc.am (in Armenian). October 14, 2023. Archived from the original on 23 January 2024.

[67] Smith, Anthony D. (2010). "Diasporas and Homelands in History: The Case of the Classic Diasporas". In Gal, Allon; Leoussi, Athena S.; Smith, Anthony D. (eds.). The Call of the Homeland: Diaspora Nationalisms, Past and Present. BRILL. p. 13. ISBN 9789004183735.

[68] Gureghian, Aida (2010). "Eternalizing a Nation: Armenian Hishatakarans in the Seventeenth Century". Church History. 79 (4). American Society of Church History: 787. Claims to be the first state to adopt Christianity led many Armenians to consider themselves the Chosen People of God, much like the Children of Israel, a trope to which, as will be seen later, the Armenian scribes of the early modern period would continuously return.

[69] "We are a God chosen people and have no option but to win: President Armen Sarkissian met in Abu Dhabi with the representatives of the Armenian community". president.am. The Office to the President of the Republic of Armenia. 18 January 2019. Archived from the original on 22 September 2022. We are a God chosen nation and have no option but to win.

[70] Rexová, Kateřina; Frynta, Daniel; Zrzavý, Jan (April 2003). "Cladistic analysis of languages: Indo-European classification based on lexicostatistical data". Cladistics. 19 (2): 123.

[71] Snow, McKenna (September 13, 2024). "During reverent transportation to Lebanon, body of 20th century Armenian Patriarch Cardinal seen in extraordinary state". CatholicVote.org. Archived from the original on 17 September 2024.

[FOOTNOTEHealy196199-72] Healy 1961, p. 99.

[FOOTNOTEHealy1961101-73] Healy 1961, p. 101.

[Poghosyan2019-74] Cite error: The named reference Poghosyan2019 was invoked but never defined (see the help page).

[fiu.edu-75] Cite error: The named reference fiu.edu was invoked but never defined (see the help page).

[76] Hofmann, Paul (May 29, 1960). "Cardinal Is Chosen To Be 'Protector' Of Opus Dei Order". The New York Times.

[77] Hofmann, Paul (October 12, 1958). "CARDINALS SEEK 'PASTORAL POPE' TO SUCCEED PIUS". The New York Times.

[78] Chakelian, Anoosh (14 October 2020). "Watching the war in Nagorno-Karabakh, I think of my Armenian ancestors fleeing their home". New Statesman. Archived from the original on 4 April 2021. Yet my most vivid memory from that trip is of the view of snow-capped Mount Ararat, a holy icon of Armenia where Noah's Ark was supposed to have landed.

[79] Barron, Liz (June 26, 2017). "My First Week as an Older Peace Corps Volunteer in the Caucasus". peacecorps.gov. Peace Corps. Archived from the original on 4 April 2021. I have a view of Mount Ararat from my bedroom near Artashat in Armenia. The mountain, the national icon of Armenia...

[80] Christofakis, Anastasia (2015). "The Music That Shaped a Nation: The Role of Folk Music, the Duduk, and Clarinet in the Works of Contemporary Armenian Composers Aram Khachaturian and Vache Sharafyan". Florida State University College of Music. p. 19. Archived from the original on 9 November 2020. Armenian musicians today feel that there is no question where the duduk originated, as it has become an iconic instrument for Armenians everywhere.

[81] "History of the Duduk". AGBU (via Society for Safeguarding of the Armenian Folk Music). 2017. Archived from the original on 4 April 2021. ...the Duduk has very iconic values for Armenians.

[82] Archeology of Madness: Komitas, Portrait of an Armenian Icon. Rita Soulahian Kuyumjian · 2001

[83] "Քյարքիի «օպերացիան». Ալեքսան Հակոբյան". aniarc.am (in Armenian). October 14, 2023. Archived from the original on 23 January 2024.

[84] "A homophobic and transphobic policy is being implemented at the state level in Armenia. Mel Daluzyan". lgbtnews.am. 22 November 2017.

[85] Avetisyan, Armine; Musavi, Nika; Parulava, Dato (16 May 2018). "Forced from home for being queer". oc-media.org. OC Media.

[86] Manning, Paul; Shatirishvili, Zaza (2011). "The Exoticism and Eroticism of the City: The »kinto« and his City". In Darieva, Tsypylma; Kaschuba, Wolfgang; Krebs, Melanie (eds.). Urban Spaces After Socialism: Ethnographies of Public Places in Eurasian Cities. Frankfurt: Campus Verlag. p. 265. ...Parajanov's well-known homosexuality...

[87] Batuman, Elif (13 March 2010). "Sergei Paradjanov: film-maker of outrageous imagination". The Guardian. In 1947, Paradjanov spent a brief stint in a Georgian prison for committing "homosexual acts" (which were illegal under Soviet law) – with, of all people, a KGB officer.

[88] "The Parajanov Case". The New York Review of Books. 18 March 1982. In 1978, Sergei Parajanov was released from a Soviet prison after serving four years of an eleven year sentence. Charged with selling gold and icons illegally and with committing homosexual acts, he was found guilty in closed court.

[89] Wheeler, Angela; Dunbar, William (15 March 2017). "Soviet po-mo: what can we learn from Georgia's forgotten master architect?". The Calvert Journal. Calvert 22 Foundation. Parajanov was openly gay, and both he and Jorbenadze were caught up in the downfall of a homosexual KGB officer in the late 1940s. Jorbenadze left Tbilisi, and may have been sentenced to a term in a mental institution before heading to architecture school in Moscow, while Parajanov served the first of many sentences for "immorality."

[lgbtArmWeekly-90] Atamian, Christopher (5 February 2018). "Reaching Out to All Armenians: 'Equality Armenia' and the Fight for LGBTQ Rights". Armenian Weekly. The fact that some of Armenia's most revered historical figures—including filmmaker Sergei Parajanov and poets Vahan Tekeyan and Yeghishe Charents—are regarded by many as having been gay would seem to argue in favor of handing the community an olive branch. In the 16th century, the Church had a Catholicos, Grigor Aghtamartsi, who besides being known for his particular devotion to nationalist causes also gave us the only known piece of Armenian medieval homoerotic poetry: "Tagh Siro" ("Love Song").

[91] Razlogov, Kirill (2018). "Parajanov in prison: an exercise in transculturalism". Studies in Russian and Soviet Cinema. 12 (1). Taylor & Francis: 39. Parajanov accepted the conviction on sodomy (he called it 'my vice' in his letters to family) and expected a one-year sentence, but got five years instead, serving four of them (Paradzhanov 2000). Without going into details, we can consider his bisexuality – a wife and a loved child, on the one hand, and numerous confirmed homosexual affairs, on the other – as part of his transculturality...

[92] Paley, Tony (7 October 2014). "The Colour of Pomegranates: a chance to savour a poetic masterpiece". The Guardian. Parajanov, who according to Steffen "was probably bisexual, with a preference for men, especially in his later life"...

[93] Steffen, James (2013). The Cinema of Sergei Parajanov. University of Wisconsin Press. p. 5. ISBN 9780299296537. ...based on the available evidence Parajanov was probably bisexual with a preference for men, especially later in life.

[94] Nichanian, Marc, ed. (2003). Yeghishe Charents: Poet of the Revolution. Mazda Publishers. p. 196. ISBN 9781568591124. First, as I have noted, Charents was bisexual.

[95] Journal of the Society for Armenian Studies, 2005, Volumes 14-16, page 181, "...through several articles, of eroticist and homoerotic pieces by Charents', convincingly pinpointing the poet's bisexual..."

[96] Schumacher, Mary Louise. "Hyperallergic, at Age 9, Rivals the Arts Journalism of Legacy Media". Nieman Reports. Nieman Foundation for Journalism. Veken Gueyikian had a problem. It was 2009, and he was in love with an unhappy arts writer. His husband, art critic Hrag Vartanian...

[97] "Միասեռական Թեքեյանը" (in Armenian). tert.am. 23 September 2010. Archived from the original on 26 April 2019.

[98] "GALAS Marks Two Decades of Service to Armenian LGBT Community". Asbarez. 27 June 2018. GALAS honored several LGBTQ Armenian activists at this year's gala, including James Adomian...

[99] Litoff, Alyssa; Effron, Lauren (9 May 2011). "Chaz Bono's 'Transition': Bono Talks About Gender Reassignment Surgery and What It's Done for His Sex Life". ABC News.

[100] Vitello, Paul (October 15, 2011). "Ray Aghayan, Costume Designer, Dies at 83". The New York Times. Gorgen Ray Aghayan was born on July 28, 1928, in Tehran to a wealthy family of Armenian heritage.

[101] "George Stambolian, Anthology Editor, 54". The New York Times. December 26, 1991.

[afterellen-102] Bendix, Trish (August 12, 2008). "Lesbian Chic". AfterEllen. Archived from the original on August 12, 2011.

[103] "Greek-American Style Icon Patricia Field: "Don't look at magazines for what to dress"". NEO Magazine. September 7, 2013. Archived from the original on 19 January 2021. My dad was born in Constantinople (Istanbul). My dad was Armenian; my mother Greek.

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