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Item Արաբերէն-Հայերէն Բառարան. Կազմողներ Ս․ Ս․ Չուլջեան եւ Յ․ Ս․ Սարգիսեան, Պէյրութ, 1969(1970) Chatoyan, ParseghItem Սովետահայ Ժամանակակից Վէպը Եւ Զօրայր Խալափեան(1970) Shahinian, KrikorIn the last decade a young generation of writers has shown itself in Soviet Armenia especially prose writers. The following names are representatives of this prose writers: Berj Zeitountzian, Vartkes Bedrossian, Atalian, Kalantarian, Garen Simonian, Moushegh Manougian, Kevork Arshagian, Hrat Matevosian, Zorair Khalapian and others. Krikor Shahinian, in this article, presents Khalapian's novel Where Were You, O Man of God, and through it he exposes the innovation of young soviet Armenian prose writers in subject matter, outlook, narration and form.Item Մերձաւոր Արեւելքի Հայ Գեղարուեստական Արձակը(1970) Sarkissian, OnnigArmenian literature in the Arab Middle East is at present about 50 years old. Onnig Sarkissian, in this article, discusses the Armenian prose in the Arab Middle East and makes a general survey of works of known writers presenting their literary world and their success in the field. The writers he presents are: Seza, Arek Dirazan, Hagop Mentzouri, Antranig Zarougian, Yetvart Boyajian, Simon Simonian, Sempad Panossian, Kevork Ajemian, Zaven Biberian, and others.Item Հնաբանութիւնները Եւ Գրաբարեան Ոճերն Ու Դարձուածքները Մուրացանի Պատմագեղարուեստական Երկերուն Մէջ(1970) Aghbashian, BarouyrMouratzan (Krikor Der Hovhannesian, 1854-1908) is a prominent Armenian novelist whose historical novels form a rich inheritance of Armenian literature. Barouyr Aghbashian, in this article, discusses the presence of ancient Armenian (krapar) in Mouratzan's historical novels, pointing out that his masterly use of krapar has given colours to his novel.Item Արմենակ Հայկունի. Արեւմտահայ Առաջին Նախառոմանթիքներէն(1970) Oshagan, VaheArmenag Haygouny - poet, playwright, short story writer, novelist, essayist, translator - is one of the most prominent figures of mid 19th c. West Armenian literature. His rebellious character gained him many enemies among the authoritative circles of his time. Vahe Oshagan, in this article, tries to assess Haygouny's right place in Armenian Literature. Although Haygouny has been influenced by European Pre-Romanticism, he has still kept his individualism. His novel Eliza remains the first serious trial in West Armenian novel writing.Item Tracé de Monuments Anciens Autour du Bassin de la Mediterranne et en Armenie(1970) Paboudjian, PascalԱնցեալին՝ ծանօթ Վիթրիվիուս ճարտարապետը կը յայտնէ թէ հռոմէական ամփիթատրոններու յատակագիծները համադրելու համար կը գործածուէին երկու հաւասարակողմ եռանկիւններ՝ շրջանակի մը մէջ ներգծուած. A գծանկարը, տիակրամ:: Իսկ յունական ամփիթատրոններու յատակագիծներուն համար կը գործածուէին քառակուսիներ՝ շրջանակին մէջ ներգծուած, B տիակրամը: Մեր ներկայ ուսումնասիրութիւնը ցոյց կու տայ թէ վերոյիշեալ գծանկարները գործածուած էին նաեւ հելլենիստական եւ հռոմէական դամբաններուն mausolée յատակագիծները գծելու համար. օրինակ՝ Տիոքլեսիանոսի դամբարանը: Այս սովորութիւնը կ'անցնի Կոստանդիանոս կայսրին շինել տուած շրջանակաձեւ, բազմանկիւն եւ աստղաձեւ դամբարան-մատուռներու եւ եկեղեցիներու ընդմէջէն: Այս շարունակուած է նաեւ Միջերկրականեան աւազանին շուրջ գտնուող Բիւզանդական երկիրներու, Միջնադարեան Արեւմուտքին, ինչպէս նաեւ Արաբական ճարտարապետութեան մէջ մինչեւ ԺԲ. դար: Հայերը սերտ յարաբերութիւններ հաստատած ըլլալով ժամանակակից մշակութային կեդրոններու հետ, որդեգրած եւ գործածած են անոնց մեթոտները եւ Է. դարուն բարեփոխելու՝ ստեղծած են հետեւեալ կոթողները. Բագարան, Մաստարա, Զուարթնոց, Հռիփսիմէ, Իրինտ եւ Հովիւի եկեղեցիները: Անոնց կառուցման համար գործածած են A կամ B գծանկարները, իւրաքանչիւրը առանձինն կամ երկուքը՝ միատեղ: Բոլոր ժամանակներու մէջ, երկրաչափական այս գծանկարներու գործածութիւնը օգնեց գեղեցիկ համաչափութիւններ որոնելու եւ յատակագիծներու զանազան մասերէն նաեւ միութեան կապեր յառաջ բերելու: Անոնք երբեք չսահմանափակեցին արուեստագէտին ստեղծագործական թռիչքը: Հետեւաբար, կառուցուած ճարտարապետական գլուխ գործոցներուն մէջ օգտագործուած ըլլալով հանդերձ նոյնանման համադրական միջոցները, հարազատօրէն կը ցոլացնեն յղացող ժողովուրդին ստեղծագործական կարողութիւնը եւ կը վկայեն անոր ճաշակին նրբութեան մասին:Item Մեր Հոգեւոր Երգասացութեան Սկզբնաւորումը Եւ Զարգացումը(1970) Badmakerian, AshodThe author makes a study of the origin and development of Armenian church hymnody. Based on the testimonies of Armenian narrators, whom he quotes extensively, he confirms the fact that early Eastern Christian churches - Assyrian, Coptic, Ethiopian, Armenian - have been swayed by the benedictory chants of the Hebraic temple, and that the first Christians and Apostles were Jews, keeping the "Law" and frequently attended the religious ceremonies, at the Temple of Solomon. Later, subjected to persecution, they withdrew from the Temple and established their own places of worship, without relinquishing the traditions and chants of the Jewish Temple. To these traditions, however, they gave a Christian imprint. This new religion and its art, which was borrowed from the Hebraic Temple, were established in the Diaspora. The author then indicated that area of Armenia which was under Persian rule, was subject to Assyrian influences. The prayer and praise chants of Bardadzan the Assyrian and Yeprem Khouri were translated into Armenian and were sung in the Armenian Church. The Greek Church too has left its impress on the Armenian Church, Armenian youths who were sent to Athens, Alexandria, and other cultural centers for higher studies, brought with them to Armenia the spirit and inspiration of the Greek arts. The author then explains at some length the origin of the Armenian Mass which he relates to the Hebraic ceremony of the Paschal Feast. Armenian Church hymnody, in its pure strain, begins to take form as of the 12th century, through efforts of NERCES SHNORHALI, who was at once poet and hymnologist. To free the Armenian Church from alien influence, Shnorhali resorts to the expressions of popular art; namely, its prosody, rythm, and diction. With these elements he composes Church hymns, in a completely novel style, which meets with great popularity, for in these new hymns the people finds the genuine ring and inspiration that moved the heart. After the pattern set by Shnorhali, successions like Krikor Degha, Hovhannes Yerzinkatzi, Frig, and others, begin to write secular poetry also. Shnorhali ushers in the Armenian Renaissance of the 12th century; noteworthy, Europe experiences her own four centuries later, in the 16th century.Item Արտաշէսեան Հարստութեան Վերջին Գահակալներուն Անունները(1970) Donabedian, Asbed H. M.The aim of this article is threefold. First, to give the reader a general idea about the various coins so far attributed to the last three rulers of the Artaxiad Dynasty, namely, Tigranes IV, Queen Erato, and Tigranes V. Second, to make the public conscious that the numismatics of the Artiaxiad Dynasty is an excellent field for research. Third, to supply the numismatists, with some extremely rare data and documents that are of prime importance for research. The article is confined to discussing coins of some Artaxiad Kings. For the sake of clarity, before making any attributions, a brief historical background is given about each of the ruler in question. The very reason for this is the existence of five such homonymous monarchs. Very little is said about the coins of Tigranes I, II, and III and are discussed in a very perfunctory manner: however, more emphasis is laid upon those of Tigranes IV, Tigranes IV and Erato, and Tigranes V. Six out of the seventeen coins described in this article, that is nos. 6, 7, 9, 10, 12, 17 belong to the writer's collection of Artaxiad coins, so far the world's greatest exceeding a hundred pieces.Item Խաչակիրներ Անտիոքի Դիմաց (Էջ Մը Հայ-Խաչակրական Յարաբերութեանց Պատմութենէն)(1970) Kassouny, Yervant H.In the year 1096, October 18, the armies of the First Crusade were in the vicinity of Antioch. Instead of immediately attacking the city, they decided to besiege it and wait till further development of the events. As time passed, however, their food supply got shorter, and the fear of the famine supervened. Prices went high. Many were dispatched to help the Crusaders, among which there were Armenian princes and monks from Cilicia, among which there were Armenian princes and monks from Cilicia. The local Christian population - Armenians and Assyrians also tried to help them. They succeeded in buying foodstuff from various places, and bringing it to the Crusaders; but the prices were too high; so only the very rich among the Crusaders were able to buy the food. Concerning this Steven Runciman writes: "Their (Armenians' and Assyrians' Y.H.K.)" motive was not philanthropy but gain." (A History of the Crusades, Vol. I, London, 1965, p. 221). Presenting the period and the conditions in their entirety, and relying on the givens of the chroniclers, this study proves that Steven Runciman is mistaken in this conclusion, and that, not the Armenians exploited the Crusaders, but the latter are led astray in their own judgments and have found themselves confronted with the unexpected.Item Հայկական Երկու Պատուիրակութիւնները (1918-1919)(1970) Der Khatchadourian, ArdashesAt the end of 1918, when the Allied victory was certain, the Armenians reinforced their political activities. Both the Republic of Armenia and the Armenians abroad thought that a peace conference was going to be the result of the victory, so they began to cooperate and to formulate their demands. Due to geographical conditions and to personal ambitious, two separate Delegations were created in order to pursue the Armenian demands. The first Delegation was the Armenian National Delegation, headed by Boghos Nubar Pasha and representing the Armenians of the Diaspora. The second one was the Delegation of the Republic of Armenia, headed by Avetis Aharonian. Our article tries to study how these Delegations were created, what were their aims and what attempts were made in order to unify the two Delegations.Item Խտրականութիւնը Օսմանեան Կայսրութեան Մէջ(1970) Vartan, LevonSegregation in the Ottoman Empire never was a novelty nor a fact just brought to light in the nineteenth century. It was there in the Ottoman Empire since the fall of Constantinople in 1453. Segregation in the empire was a government as well as a religious and social policy. It received its force from the teachings of the Sheriat and the laws promulgated especially to create a wide gap between the Moslem and the Christian populations of the Ottoman Empire. Thus, once the policy enforced, it helped to distinguish the two major classes of the Ottoman society and to render easier the confiscation and appropriation, requisitioning and carting away of the rayas’ ownings; it also furthered and helped to engross the pillaging and looting desires of the Kurds, the Circassians and other marauding elements. Moreover, it was this policy of segregation which debarred the rayas of the right of self-protection and let loose all the evil forces to kidnap or massacre the non-Moslems especially in the eastern vilayets of the Ottoman Empire. This paper examines the differences existing between clothing, headgears, shoes, rights of arm-bearing, houses, gardens, merry-making, wedding-ceremonies, ringing of bells, singing and chanting, burial ceremonies, horse-riding, etc. of the Moslem inhabitants of the Ottoman Empire on the one hand and the Christian Armenians on the other. With ample evidence and documentation, it sheds light on the prevailing differences; moreover, it tells the sad and gloomy story of the Armenian rayas’ daily life in a society which drew its right of existence from the very being of these same rayas. The paper is composed of two parts: the first deals with the everyday life of the Armenians, while the second examines the Ottoman official brutal permits which come almost from all the parts of the Ottoman Empire.