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Item Ներսէս Մկրտչեան, «Բուրդուրի բարբառը», Հայկական ՍՍՀ ԳԱ Հրատարակչութիւն, Երեւան, 1971, 233 էջ(1973) Աղպաշեան, ՊարոյրItem «Հայոց Լեզուի Զարգացումը Սովետական Շրջանում», Հայկական ՍՍՀ ԳԱ, Երեւան, 1973, 543 էջ(1973) Աղպաշեան, ՊարոյրItem Հայկականութիւնը Արշիլ Կորքիի Ստեղծագործութեան Մէջ(1973) Berejiklian, AlexanArshile Gorky (Vostanig-Manoug Adoyan, 1904-1948, American Armenian painter, immigrated to the United States in 1920, and lived the nostalgia for his fatherland Armenia and hometown Van until his suicidal death. In his canvases be was constantly spellbound by the Armenian sunshine, land, fruits and colors, which be proficiently translated into painting Arshile Gorky gradually freed himself from the influence of the great masters and developed his own style, amply accentuated in the Armenian manuscript illuminations, and the Armenian countryside Some of these canvases have that unmistakable character. The Artist and His Mother (1926-1936), Image in Khorkom (1936), The Liver is the cock's Comb (1944), Garden in Sochi (1041), The Bethrothal, II (1947), The Plow and the Song (1947), Scent of Apricots (1947), etc.Item Ակնարկ Լիբանանահայ Մամուլի Պատմութեան(1973) Tanielian, JirayrThe Armenian press in Lebanon can boast a rich past. Despite this fact, it has not been given the comprehensive and serious consideration it deserves. The work of Ardashes Der Khatchadourian in the field is worthy of commendation, but it is not without shortcomings. A careful study of the Armenian press in Lebanon reveals that the first Armenian paper, named «Mioutune» (=Union) was handwritten in one copy in 1913 by the Armenian students of the American University of Beirut. It is further to be noted that those who have done research work in this field have failed to mention the names of some 35 publications that have been issued in Lebanon at various times to date. The comprehensive list of these publications is given here, with some corrections in connection with other papers already presented.Item Տիգրան Կամսարականի Բառապաշարին Տարրերը(1973) Աղպաշեան, ՊարոյրTigran Gamsaragan is one of the most talented realistic Armenian writers of the fourth quarter of the 19th century. His novel, The Teacher's Daughter (Varjabedin Aghtchige) is not only of great literary value, but also enhanced the popularization of the Western Armenian dialect. In spite of persisting elements of Old Armenian in his diction, the novelist has contributed greatly, through his new words, new style and-use of the conversational Armenian, to the sound establishment of the Western Armenian dialect.Item L'Ecole des Traducteurs Armeniens de Smyrne au XIXe Siècle(1973) Oshagan, VaheԶմիւռնիան միշտ բացառիկ տեղ մը գրաւած է Օսմանեան Կայսրութեան մէջ, շնորհիւ իր ընկերային ու տնտեսական բարգաւաճ վիճակին, իր մշակոյթի քոզմոբոլիթ նկարագրին, օտար ազդեցութիւններու մնայուն ներկայութեան ու բազմամարդ ոչ-իսլամ (հայ, յոյն ու հրեայ) համայնքներուն։ Արեւմտահայ մշակոյթի պատմութեան համար, Զմիւռնիան է որ ծնունդ տուաւ ժթ. դարու վերածնունդին։ Կարեւոր ազդակները այս շարժումին եղած են օտար միսիոնարները ու մանաւանդ թարգմանիչները` որոնք խմբուած են Տէտէեան եղբայրներու 1853 թ.ին հիմնած տպարանին շուրջ։ Այս հոյլին կորիզը կազմած է Տէտէեան-Չիլինկիրեան-Մամուրեան-Նուպարեան խմբակը, որու ղեկավարութեան տակ թարգմանուած են եւրոպական գրականութեան գլխաւոր հեղինակներու` մանաւանդ վիպասաններու գործերը։ Թարգմանուած կարեւորագոյն հեղինակները եղած են Փրանսական դասականները` Շաթոպրիան, Տիւմա, Հիւկօ, Լամարթին, Կէօթէ, Սիւ, Սքոթ, Վերն եւայլն։ 1853 թ. էն մինեւ 1893 թ. զմիւռնահայեր թարգմանած ու տպած են աւելի քան 200 հատոր գիրք։ Երբ նկատի առնուի թէ նոյն ժամանակաշրջանին թուրքերը թարգմանած ու տպած են ոչ աւելի քան 35 հատոր գործ, մինչ արաբները` միայն 17 հատոր, երեւան կու գայ հայ տարրին ցարդ անտեսուած, բայց անժխտելի կարեւորութիւնը Միջին Արեւելքի զարթօնքի ընդհանուր շարժումին մէջ։Item Տարօնի Ժողովրդական Երգեր(1973) Khatchadourian, ArdashesThe folklore of the Armenian people is quite rich. The literary gleaning of the last hundred years has saved much of the oral creative literature of the Armenian people who have expressed in it their character, daily life and progress through thick and thin. A collection of the popular songs of the world of Taron has been made _ possible through the personal contribution of the Taron inhabitants - Karekin Mgrditchian, Aznive Sevoyan Khoumar Sharoyan, Assanet Ohanian, Kharzo Hotoyan, Sofig Mgrditchian, and Almast -, who barely escaped the massacres of 1915 and took refuge in Syria, A. Der Khatchadourian collected these fragments in the year 1951.Item Հայերէն Երկու Գրչագիր Նիւ Եորքի «Հանրային Գրադարան»ում(1973) Minassian, Levon K.There are two Armenian manuscripts in the Public Library of New York. The first is an anthology, bearing the title «Sahmank Imasdassiragank Davdi Pilisopayi» (Philosophical Frontiers of David the Philosopher), 134 sheets, written on paper, in New Zulpha, in the year 1621, by Father Stephen of Zulpha. The second is a «Mashtotz» (Ritual), 363 sheets, written on parchment in the 15th century, by the scribe Arakyal, the place unknown There is another manuscript in the possession of a New Yorker, Mrs. Rosy Garabedian. It is entitled, «Megnoutune Araradzotz» (Commentary on Beings); 174 sheets, written on paper, in the 17th century, by the scribe Lazar, place unknown.Item Ձեւի Պահանջը (Ճարտարապետութեան Մէջ)(1973) Zarian, ArmenIn Greek classical thinking the human type is conceived objectively; in Armenian medieval thought man is a moral reality. In Greek aesthetic art the statue is its supreme expression; in Armenian art, it is the church. All the elements in Armenian architecture and rules of central harmony are in consonance with the central, square, dome-covered structure, representing man. In the 7th century, as Byzantium attempted to effect a merger of the Armenian church and the Byzantine, in Armenia the idea of merger found expression in the architecture of the Armenian church (Bacavan, 631-639; St. Gayane, 630-641; Mren, 631-639) in which the fundamental form of the edifice is the cross-shaped cupolaed structure. But the Armenian creative architectural mind devised a richer and novel structure in two temples, «Zvartnotz» (642-659) and in «Banaki» (beginning of the 7th century). When form no more reproduces a cosmological import, it is reduced to a mere type, devoid of creativity. The Byzantine Empire created the official edificial type of St. Sophia, over against which, the Armenian mind provided an architectural form that is the supreme expression of its intellectual and spiritual freedom.Item Յովհաննէս Պլուզ Երզնկացիի Բնափիլիսոփայական Հայեացքները(1973) Avedikian, HagopHovhannes Blouz of Erzinka (1230-1293), as a linguist, poet, philosopher, educator, cosmologist, physicist, public servant and ecclesiastic, is one of the most famous Armenian thinkers of the 13th century. As a philosopher, Hovhannes Blouz believes that God has created the universe out of four elements - earth, wind, water, and fire. He also believes that nature spells universal efficacy. Nature has its laws which govern all beings. He believes that there is a universal soul found in man, animal, plant, heavenly bodies, and that everything is subservient to this soul. He believes that all creation is endowed with a common activity. He considers matter as the essence of all beings and as including the spirit and the intellect. There is one characteristic common to all beings, namely, that all have a beginning and an end; the end is the decomposition of parts. Hovhannes Blouz admits that matter has its kinds, and that it is not matter per se but its manifest kind that dies. He believes that knowledge may be acquired through the senses, the mind, and demonstrative reasoning. He asserts that children's knowledge is acquired, and that a child's mind is like a mirror which reflects the pictures it receives from the outside world, or like soft tallow that is capable of acquiring the desired form. This particular theory anticipates John Locke's tabula rasa by centuries. Hovhannes Blouz also professes that justice will be established when the will of the spirit does not enthral the body, nor the will of the body the spirit.Item Մեսրոպ Մաշտոցի Ընկերային Իմաստասիրութիւնը(1973) Kherlopian, KevorkMesrop Mashdotz, the inventor of the Armenian alphabet and leader of the Armenian cultural movement of the fifth century, made a great contribution to the Armenian intellectual development of the time. His philosophical outlook was fashioned in consonance with the needs and aspirations of the nation for a lasting existence. Never disobedient to the principles of the Christian tenets, he proposed such solutions for some of the nonreligious matters ag would make him one of the foremost progressive leaders of his time. To Mashdotz the supreme value wag virtue, which led to redemption and perfection. To consummate salvation, Mashdotz resorted not only to the religious, but also to the cultural, political and other nonreligious imperatives. The ultimate accomplishment was salvation, which was freedom from evil and sin. With pristine devotion to knowledge, education and culture, Mashdotz rejected all egoism and advocated the principle of rational altruism. The universal principle and the national reality were at once juxtaposed. With an original national ideology, he blazed the trail for the great fifth-century translational work in Armenia.Item Լուկուլլոսի Զինուորներուն Թիւը Տիգրանակերտի Ճակատամարտին (Ըստ Դրամագիտական Տուեալներու)(1973) Sabbaghian, BerjIn 69 B.C. when King Tigranes I of Armenia was engaged in wars in Syria, Lucullus, without the blessing of the Roman Senate and without warning, attacked Armenia and besieged its newly-built capital Tigranagert. Tigranes, heading a small army, hastened to Armenia, but he failed to save the city. According to the Roman sources, Plutarch and Appius, Lucullus, with 15,000 soldiers, defeated Tigranes, who was leading an army of 300,000 soldiers. The Roman general, then looted the city, and carried away 8,000 talents of silver, in coins, and distributed among his soldiers, 800 drachmas per capita. On the basis of talent-drachma monetary evaluations, it is possible to figure out the correct number of Lucullus' soldiers -63,892 and not 15,000 as Plutarch and Appius have indicated. Tigranes' soldiers, on the other hand, according to historiographical datas, could not have exceeded 80,000.Item Օշին Թագաւորին Օծման Արծաթներու Դրամագիւտ Մը(1973) Bedoukian, ZarehThe study of a hoard of 129 so-called «coronations» trams of Oshin has led to certain conclusions regarding the raison d'etre of these rare coins. An analysis of weights and silver content (through specific gravity determinations) showed that the coronation trams contain nearly twice as much silver as the common Oshin takvorins. Both in style and silver content, the former are in the same category as the silver trams of Levon I (1198-1218) and of Hetoum-Zabel (1226-1270). Curiously enough, during his short reign, Sempad (1296-1298) also struck coins of the same type and about the same silver content. The trams of Levon I, Hetoum-Zabel, Sempad, and the coronation trams of Oshin can be identified by the presence of a long cross on the coin, referred to as «stauratos» by contemporary documents. It is considered most likely that Oshin made an attempt to continue the issuance of the valuable stauratos and at the same time issued silvers of much lower value of the type struck by his predecessor (and successors). The issuance of silvers of two denominations explains the use of the terms «stauratos» and «takvorins» in medieval commercial transactions.Item Պատասխանատուները Հայոց Դէմ Գործուած Ցեղասպանութեան(1973) Vartan, LevonThe Turkish perpetration of the Armenian genocide was conceived by the Central Committee of the Young Turk’s Party, in the meetings of a special organization. The Central Committee of the Party, by virtue of its being a state within the state and above the governmental and military powers, had all the means to put into effect the extirpation of Armenians. After World War I, the nationalist Turks, under the guidance of Mustafa Kemal, continued the work started by the Young Turks in their genocidal policy. The perpetrators of the Armenian genocide, instead of facing justice, attempted, through their memoirs, to pervert history, hoping to emerge innocent of their criminality. Such were the memoirs of Jemal Pasha, of Talat, of Dr. Rashed, and of many others. After World War I, the victorious powers craftily avoided the setting of a Nuremberg, thus allowing the Turkish perpetrators of the Armenian genocide to enjoy their protection. These powers considered their political and economic interests a priority, and therefore committed to oblivion the just demands of their “small ally”, the Armenians. In view of this indifference, the Armenians attempted to set up a Nuremburg in their own way. They killed some of the chief perpetrators – Talat, Said Halim, Dr. Nazem, Bahaeddin Shaker, Jevanshir, and others. But justice was not brought to consummation, and the blood of more than two million slaughtered Armenians remained without compensation.Item Համաշխարհային Բ. Պատերազմին Հայկական Բարձրաւանդակը Գրաւելու Չգործադրուած Ծրագիր Մը(1973) Messerlian, ZavenOn June 22, 1941, Germany implemented the Operation Barbarossa attacking the Soviet Union. Four days before Germany and Turkey had signed up a non-aggression and friendship pact which invalidated the Turco-Soviet agreement of December 17, 1929. Although Turkey had promised to keep her neutrality in the Russo-German war, she virtually sided with Germany. The Turkish press kindled with pan-Turanian sentiments, meanwhile expressing hope that Turkey would have territorial gains at the expense of the Soviet Union. Exploiting the Turkish expectations, Germany promised Turkey Soviet lands if she joined the Axis. On the eve of the fall of Kiev at the hands of German forces, the Soviet Union requested that England send military aid to Caucasus via Persia, before the Donetz basin was lost to the Germans, for, once Caucasus fell, as a result, the Turks would no more keep their neutrality, While London turned down the Soviet plea, on the one hand, the Mid- Asiatic Bureau of the General Headquarters of the British Middle East Forces, in Cairo, on the other hand, prepared a «Top Secret» military plan, suggesting the immediate occupation of the Armenian Plateau (Kars-Erzerum-Bayazid) by Allied forces, should Germany attack Caucacus or Turkey allow the Germans free passage to Caucasus. The plan bore the signature of Lt. Col. Adrian Simpson, G.S., and it was prepared on September 14, 1941. But when it reached London on October 28th of the same year, the plan was considered an anachronism by the Foreign Office.Item Խաչակիր Առաջին Արշաւանքները Կիլիկիոյ Մէջ Եւ Եդեսիոյ Լատին Կոմսութեան Հիմնադրութիւնը(1973) Kassouni, Yervant H.Tancred and Baldwin, separating from the main armies of the First Crusades at the Cilician Gates, march southwards. In separate battles, the first succeeds in occupying Adana, Msis, and Alexandriak; while the other takes Tarsus. Then, they hasten together to Marash, where the main crusading armies were stationed. Following the advice of Bagrat (the brother of the Armenian prince Basil the Thief of Kessoun), who accompanied him in Constantinople, Baldwin marches northward at the head of a regiment to try his luck. After occupying Ravenda and Telbashir with the military help of Armenians, Baldwin is asked to help Toros the Armenian prince of Edessa, in protecting the city against the Turks. Baldwin however, refuses to serve as a hireling. Thereupon, Toros, already advanced in age and heirless, decides to adopt him and appoint him successor to the rule after his demise. But soon Baldwin takes part in a plot against Toros and allows the rebels to kill him. On march 10, 1098, the first Latin rule is-established in Edessa. Baldwin, whose wife died in Marash, marries Arda, daughter of Toros, the brother of the Roupinian prince Constantine of Cilicia. Considerably emboldened by Baldwin's successes in Edessa, a good number of Crusaders encamped around Antioch come to Edessa to join him. Confiding in the Latins found in Edessa, Baldwin disregards the native Armenians, who, suspicious of his dark designs of wresting their possessions, plot against him. But the furtive scheme is disclosed, and Baldwin plucks out the eyes of the ringleaders, banishes the lesser culprits, and confiscates their property. In 1100, Baldwin's brother Godfrey, ruler of Jerusalem, dies. Baldwin is invited to Jerusalem to succeed his brother as King of Jerusalem. He then appoints another Latin to rule over Edessa, goes promptly to Jerusalem, and is crowned there on the 25th of December, the same year.Item Թոնդրակեցիների Շարժումը Թ-ԺԱ. Դարերում(1973) Hamazasbian, VartkesDuring the reign of the Bagratooni rulers, from the 9th century to the 11th, newer interrelations of social classes paralleled the economic progress in Armenia. Besides the nobility and the great traders, individual clergymen and convents received ownership of vast lands and riches on the one hand, and on the other, the rural masses and craftsmen rose in conflict against the nobility and the clergy under the cover of religious movements or in overt uprising. Of these rebellious movements, equipped with religious profession, the one outstanding was that of the Tondrake community, whose founder and ideologist was Sempad of Zarehavan, from the village of Zarehavan in the province of Dzalgotn. Sempad of Zarehavan and his followers waged bitter war against the religious leaders and rejected most of the ecclesiastical rites and religious traditions, such as baptism, marriage, communion, mortuary feast for the poor, requiem ceremony, etc., which, according to the ideology of the Tondrake community, mainly enhanced the material prosperity of the church and its leaders. The people of Tondrake professed the omnipresence of God and rejected materialism. They knew no discrimination between men and women, and allowed the latter to preach. In the 10th century, the ideology of the Tondrake community won great popularity, even in the ranks of the nobility and the clergy. Soon, however, the nobility and the clergy contrived against the Tondrake community a warfare that found its cruellest perpetration in Sunik. After engaging in ideological and armed conflict for two hundred years, the Tondrake community was peremptorily defeated in 1052 at the hands of the armies of the governor of Mesopotamia, Gregory Magistrus.Item