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Item Akaby Nassibian, Britain and the Armenian Question 1915-1923, London: Croom Helm, 1984 (294 pp.)(1982-1984) Ingrid SamaanItem Նշումներ Քեսապի ժողովրդական խաղիկներէն(1982-1984) Միհրան ՄինասեանKessab is one of the most lively Armenian centers in Syria, with a long history. Most of the people of the region have been farmers, and like many other agricultural communities they have been faithful to their dialect. They have their folklore, popular dances and songs. The author has collected one hundred and twenty-three folksongs of four-lines each, of which we publish here forty-three. While most of the songs speak of love, work and hope, a goodly number look at these experiences satirically.Item Զապէլ Եսայեանը եւ Վահրամ Ալազանը՝ Վահան Թէքէեանին(1982-1984) Վաչէ ՂազարեանThe four letters addressed to the famous poet of the Armenian Diaspora Vahan Tekeyan (1878-1945) in the mid-thirties, which are published here for the first time, are kept in Yeghishe Charentz Museum of Arts and Literature in Yerevan, Armenia. In the first two letters, written by writer Zabel Yessayan (1878-1945), deal with her newly established life in Armenia, her literary activities, her future plans, and the invitation that had been sent to Tekeyan to visit Armenia. The third and fourth letters were written by the poet Vahram Alazan (1903-1966) of Armenia; he describes mainly the high esteem which is accorded to Tekeyan's poetry in Armenia as well as in Russia literary circles in Moscow. He also tells how far the translation of his work into Russian progressed.Item Սբ. Ամենափրկիչ վանքի արխիւը եւ Էմին Յովսէփ Էմինի երկու նամակները(1982-1984) Լեւոն Գ. ՄինասեանThe documents both primary and secondary dealing with the growth of Christianity in Armenia are based on traditions, which were recorded in early Armenian literature and were developed in later centuries. Among primary sources are miniature historiographical sources. They do not shed much light on the subject matter which they discuss, but they are of great value for the study of the time and the place where they were written. One of them "The History of Van", was written around 908 AD when the Artzrouni Kingdom was established in Vaspourakan, Armenia. "The History of Van" is of great importance for the study of the political expectations and the ideological movements of the first decades of the 10th century in Armenia, as well as for acquainting us with the centers of the old heathen religion of the Armenians and its remnants. At the same time, it is an important literary document for the study of the Armenian literary language of the time.Item Հայ լրագրութեան առաջին պատմաբանը(1982-1984) Ժիրայր ԴանիէլեանThe first Armenian periodical, "Aztarar", was published in the year 1794, in Matras, India. Half a century later, the first bibliographical lists and studies dedicated to the history of the Armenian periodical started to appear. The first known historians of the Armenian periodicals were, in historical order, Philibos Jamjian, Grigoris Aleatjian, Victor Langlois, and Thateos Mihrtadiants. The article sheds new light on the question and shows that the author of the two unsigned articles - published in "Pazmaveb" (Venice) in the year 1874, and dedicated to the history of the Armenian periodical - is Father Gabriel Aivazovsky (Aivazian). The author declares him to be the father of the history of the Armenian periodical.Item Հալէպի Ազգային Ներսէսեան ուսումնարանը(1982-1984) Յակոբ ՉոլաքեանThe history of the Armenian community of Aleppo goes back to the Middle Ages, while the first Armenian school was founded in the 16th century. During the middle decades of the 19th century, the community became enthusiastically interested in improving its educational facilities. Thus on February 21, 1876, the National Nercessian School of Aleppo, comprising two different sections, one for boys and one for girls was founded. During the next decades, the school lived up to the aspirations of its founders, and benefited the Armenian community. But the school had to close its doors during the First World War because of the Turkish persecution of the Armenians. However, the school resumed its function in 1919. In the academic year of 1920-1921, the Nercessian School was merged with the newly founded Haigazian School, another Armenian school in the city. The united school was named The National Haigazian School of Aleppo. The article discusses the administrational problems of the Nercessian National School, its educational policies, the academic curriculum, teachers with a long record of service, etc.Item Դաւիթ Անյաղթին վերագրուած երկու ներբողներ(1982-1984) Մինաս ԳոճայեանThe two Armenian eulogies, the "Eulogy for the Cross", and the "Eulogy for the Holy Universal Church" traditionally have been at-tributed to the fifth-century philosopher David Anhaght. However, this view has been seriously challenged. The author of the article, after stressing the philosophical and theological aspects of the poems and their artistic literary language, concludes that they must have been written by David Anhagհt.Item Յովհաննէս Երզնկացի Պլուզ եւ հայ միջնադարեան երաժշտական մշակոյթը(1982-1984) Նիկողոս Կ. ԹահմիզեանHovhannes Blooz of Erzenka is one of the most prominent intellectual figures of the Historical and Cilician Armenia in the Middle Ages. His creative life in the fields of religion, philosophy, grammar and music has been greatly praised by the authorities. The article speaks mainly of Hovhannes Blooz's contribution to the development of Armenian music, respectively discussing his artistic views of music, scientific and practical theories, and of Hovhannes Blooz as composer and singer-performer.Item Արտաւազդ Գ. Արտաշէսեանի դրամահատութիւնը(1982-1984) Ասպետ Յ. ՏօնապետեանIt is rather surprising that hitherto no coins have been assigned with certainty to the founder of the Artaxiad Dynasty, Artaxias I. The same holds true for his son and successor Artavastes I. However, previously the author has attributed a coin to Artaxias I with hesitation; it could also possibly be assigned to Artavastes I. After a decade of new numismatic finds and progress, the name of the monarch in question has turned out to be not Artaxias after all. On the light of the most recent numismatic findings, the author is convinced that the coins bearing on their reverse an eagle perching on the top of a steep hill should be attributed to Artavastes III.Item Համաշխարհային Բ. պատերազմի հայկական լեգէոնը(1982-1984) Զաւէն ՄսըրլեանOn December 30, 1941, the High Command of the German Wehrmacht decided to create several battalions of armed forces composed of prisoners of war of the various Soviet nationalities; the Turkestan Legion, the Caucasian-Mohammedan Legion, the Georgian Legion and the Armenian Legion Through various means, the Nazis succeeded to have "volunteers" from the prisoners of war. These Osttruppen in reality were used as police force mostly in the Western Front under German command and supervision. Some confusion has arisen about the Armenian Legion due to the fact that then existed a second Armenian Legion. General Dro Ganayian had organized a team of 60-80 men and had also called it the Armenian Legion, it is this latter team that went with Dro to the Crimea, and the North Caucasus. The German-led Armenian Legion, composed of more than 8000 soldiers, was essentially stationed in Holland, Belgium, France. Many of its members led armed revolts against their Nazi superiors and joined the local resistance movements. Only one small group of the German-led Armenian Legion was sent to the Eastern Front. Many of the soldiers deserved. Dro also cooperated with the Germans, in accordance with the special agreement the Berlin-based Armenian National Council (composed by Dashnag or pro-Dashnag elements) had announced on February 25, 1943Item Ռուբէն Գ. (1175-1187) եւ իր կտակը(1982-1984) Երուանդ Հ. ՔասունիThe twelve-year reign of Prince Rupen III (1175-1187) of Cilician Armenia has never been studied in detail. The author has made a thorough study of this period using extensive primary and secondary sources. He is mainly concerned with the internal struggles of the princedom and its international relations with Byzantium and the crusading and Muslim powers of the East. The following topics are discussed in the article in their chronological order Rupen's coming to power (1175); the siege of Harim by the crusaders and Rupen (1177); Salah el-Din's raid of Cilicia (1180); Rupen's marriage to Isabelle of Thorone in Jerusalem (1181); the conflict with his brother Levon (1181); the power struggle between Cilicia's Greek governor Issac Comnene, Bohemond III of Antioch and Rupen for Cilicia (1182); the conflict between Rupen and the Hethumids of Cilicia (1183); the capture and imprisonment of Rupen by Bohemond III (1185); the release of Rupen and his return to Cilicia; and his will where he advises his brother and successor Levon not to bring in Cilicia a foreign spouse so that will not usurp power over the Armenians.Item Արգոնաւորդները եւ Հայաստանը(1982-1984) Սերգէյ ՈւսառեանAccording to a Greek myth which tells about Jason leading the Argonauts to Colchis in quest of the Golden Fleece, one of them, became one of the forefathers of the Armenians. This myth originated the theory that Armenians came from the west. It is generally accepted now that the legend of the Golden Fleece in reality speaks of the Greeks searching for gold, copper, iron and other metals in Colchis. The article discusses the fact that the Armenian Plateau was one of the most ancient metallurgic centers of the world, and that the Armenians were one of the first metallurgic culturers of the area. And based on linguistic evidence the author reaches the conclusion that "Hai", "Armen", "Somekhi", "Fla" (all names given to Armenians) mean metallurgist.Item Martyrium Armenien a Etage Ses Origines, Son Influence(1982-1984) Pascal PaboudjianՎկայակոչելով հայ եւ օտար պատմագիրներն ու գիտնականները, ինչպէս նաեւ նկատի առնելով գիտական պեղումներու եւ իր անձնական հետազօտութիւններու արդիւնքները, հեղինակը կը հաստատէ թէ Վաղարշապատի մէջ Սահակ Պարթեւի կողմէ կառուցուած Սբ. Հռիփսիմեանց երկյարկանի վկայարանը քառասիւն ամպհովանի մըն էր՝ նման անոր որ քանդակուած է Օձունի դամբարանային կառոյցի Հիւսիսային կոթողի արեւելեան խորանին մէջ։ Այդ վկայարանը իր ներկայ ձեւաւորումը ստացած է Է. դարուն՝ Կոմիտաս Կաթողիկոսի գահակալութեան սկզբնական ժամանակամիջոցին։ Երկյարկանի մատուռներու կառուցումը յաճախակի երեւոյթ է Հայաստանի մէջ մինչեւ Ժ.Դ. դար: Իսկ իրանական դամբարանային աշտարակները միայն ԺԱ. դարուն է որ օժտուած են գետնափոր գերեզմանով եւ այս երեւոյթը անցեր է Ատրպատական՝ Ժ. Բ. եւ ԺԳ. դարերուն։ Իսկ աւելի ետք՝ գետնափոր գերեզմանը ստացեր է թրքական թուրպեհի ձեւը:Item Գառնիի տաճարին վերականգնումը (թուաբանական վերլուծում)(1982-1984) Յարութիւն ԳալայեանThe proportion of the length to the width of all heathen temples and christian churches reveals the original nature of the construction of the building, and shows to which god or saint it is dedicated. The article examines the metrographs of the temple of Garni (first century A.D.), prepared by A. Sahinian, who reconstructed the temple during the nine-teen seventies, and concludes that the Temple of Garni was dedicated to the Armenian heathen god Vahagn.Item Խադավանք-Խաթրավանք(1982-1984) Բագրատ Ուլուբաբեան; Մուրադ ՀասրաթեանIn the second half of the 12th century, the princely house of Aranshahig was divided into three branches. One of them, the Princedom of Northern Khatchen or Tzar, had the Monastery of Khat as its spiritual and cultural center. During this period the monastery suffered great damage because of Seljuk attacks and an earthquake. But in the early 13th century, under the leadership of Hovhannes Vartapet of Khatchen, the monastery was completely renovated and started to play a central role in the spiritual and cultural life of North-Eastern Armenia. Hovhannes Vartabed built a cathedra, in place of one of the old churches, established a library and founded a center for the copying of manuscripts. The complex of the Monastery of Khat, which includes a cathedral, secondary churches, chapels and living quarters and administrative buildings, is one of the most prominent expressions of the Artsakh School of the Armenian architecture. The authors have presented here for the first time the metrographs of the monastery and discuss its architectural characteristics, and interpreted the relief decorations of the four main pillars of the cathedral as well.Item Հայ միջնադարեան «Վանից պատմութեանց» գնահատման հարցի շուրջ(1982-1984) Լեւոն ԽաչիկեանThe documents both primary and secondary dealing with the growth of Christianity in Armenia are based on traditions, which were recorded in early Armenian literature and were developed in later centuries. Among primary sources are miniature historiographical sources. They do not shed much light on the subject matter which they discuss, but they are of great value for the study of the time and the place where they were written. One of them "The History of Van", was written around 908 AD when the Artzrouni Kingdom was established in Vaspourakan, Armenia. "The History of Van" is of great importance for the study of the political expectations and the ideological movements of the first decades of the 10th century in Armenia, as well as for acquainting us with the centers of the old heathen religion of the Armenians and its remnants. At the same time, it is an important literary document for the study of the Armenian literary language of the time.Item Զաւէն Մ. Մսըրլեան, «ՄԿՐՏԻՉ ՄՍԸՐԼԵԱՆԻ ԱԶԳ.- ՔԱՂԱՔԱԿԱՆ ԳՈՐԾՈՒՆԷՈՒԹԻՒՆԸ», Պէյրութ, 1981 (437 էջ)(1981) Երուանդ Հ. Քասունի