Matenadaran

РЕЗЮМЕ В 1326 году в крепости Барикарук в Киликийской Армении была построена церковь во имя Святого Николая Чудотворца. По случаю этого события царский камергер Хетум Нгирци написал стихотворение, в котором прославляет царя того времени, шестнадцатилетнего Левона IV, одним из трёх опекунов которого он был. Этот стих сохранился в рукописи Матенадарана № 1347 на двух листах, позже прикреплённых к ней, которые были скопированы откуда-то иеромонахом Погосом в Иерусалиме. Хотя стихотворение представляет собой небольшое произведение с голубиным характером, состоящее из пяти строф, оно также ценно с исторической точки зрения. Прежде всего, оно важно упоминанием крепости Барикарук, о которой известно очень мало и местоположение которой даже не определено. Информация о строительстве церкви в крепости может способствовать решению вопроса о её местоположении. Стих показывает, что в Барикаруке была не только построена церковь, но и основательно укреплена. Судя по имеющимся данным, это масштабное строительство осуществлялось благодаря крупной финансовой помощи, которую в то время Армянское царство получило от Папы Римского. Хетум Нгирци, известный как опытный дипломат, также оставил труд хронологического и мемуарного характера, и это поэтическое произведение, по сути, является его вторым дошедшим до нас произведением, который публикуется впервые. SUMMARY In 1326, a church dedicated to St. Nicholas the Wonderworker was built in the fortress of Barikaruk in Cilician Armenia. To mark the occasion, the royal chamberlain Hethum Nghirtsi wrote a poem praising the king of the time, sixteenyear-old Leo IV, for whom he was one of three guardians. This poem is preserved in the Matenadaran manuscript N 1347 on two sheets later attached to it, which were copied from somewhere by Hieromonk Poghos in Jerusalem. Although the poem is a short, dovish work consisting of five stanzas, it is also valuable from a historical perspective. First of all, it is significant for its mention of the Barikaruk fortress, about which very little is known, and whose location has not even been determined. Information about the construction of a church within the fortress may help resolve the question of its location. The verse indicates that not only was a church built in Barikaruk, but it was also thoroughly fortified. Judging by the available data, this large-scale construction was carried out thanks to the substantial financial assistance the Armenian Kingdom received from the Pope at the time. Hethum Nghirtsi, known as an experienced diplomat, also left behind a chronological and memoir work, and this poetic work is, in fact, his second surviving work, which is published here for the first time.

Despite their historical significance, the life and activities of Yesai Hasan-Jalalyan, Catholicos of Gandzasar (d. 1728), have remained insufficiently studied and at times misinterpreted. Several historians have accused him of betraying the goals and commanders of the Armenian national liberation movement, as well as of committing suicide. Drawing on historical sources, this article refutes both allegations as erroneous and devoid of factual basis. It demonstrates that Catholicos Yesai remained steadfastly loyal to the liberation cause until his death and maintained close cooperation with the military leadership of the Karabakh Sagnaks. His formal acknowledgment of Ottoman suzerainty in 1726 was motivated by a desire to ensure the safety of the Armenian population under his spiritual authority and was accompanied by secret intelligence work in support of the Armenian forces — even from within the headquarters of the Ottoman military command. The claim that he committed suicide arose from a misinterpretation of the expression zhivot svoy okonchal / skonchal (“живот свой окончал / скончал”), which in Old Russian meant “passed away” and never denoted an act of suicide.

For about fifteen years, King Levon I struggled to defend the legitimate rights of his brother’s grandson, Raymond-Ruben, in order to raise him to the Antioch’s throne. After several attempts, he eventually took over Antioch in 1216. Taking into consideration previous years’ experience, this time the Armenian king tried to prevent Cilicia from being attacked simultaneously by three neighboring states. To this end, he made great diplomatic efforts, not only releasing Muslim captives and sending expensive gifts to al-Malik al-Zahir, but also sending him two skillfully worded letters that no doubt played an important role in making the Ayyubid Sultan of Aleppo change his mind and abdicate from the idea of attacking Cilicia. No less important role was played in this matter by Sultan of Egypt al-Malik al-Adil, who had close ties with King Levon since 1208, acted as his patron and forbade his nephew to participate in the adventure initiated by the Sultan of Iconium. XIII-century Arab historians Kamal ad-Din Ibn al-Adim, Ibn Wasil and Izz al-Din Ibn Shaddad provide exceptional information about the diplomatic steps of the Armenian kingdom, as well as the complex relations between the Ayyubids of Cairo and Aleppo.

In the 16th centuries in the Armenian cultural life, an extremely important event took place, the start of Armenian printing. After the Gutenberg invention, a rapidly developing printingbusiness in Europe drew the Armenian cultural figures’ attention. Until 18th century the Armenian printed books were used by the works of European engraving masters, especially the German motifs by Christoffel van Sichem.

The study of fragments attached to later manuscripts often brings to light the early stage of Armenian miniature art and creates a basis for new research. Of the over 11,000 Armenian manuscripts kept in the Matenadaran, more than 2,200 contain older fragments used as guard-leaves, of which around 300 are illuminated. Most miniatures are marginal, but there are also fragments containing early examples of Canon Tables and headpieces, as well as portraits of the Evangelists, saints, and military commanders. Rare examples of scenes from the Life of Christ have also been found. No comprehensive study concerning the reuse of Armenian manuscript fragments as guard-leaves has been carried out. This paper discusses the fragments attached to mss. M5027, M9310, M49, and M2818. It will raise new questions and offer new insights into the history of Armenian miniature art. My goal is to identify, through a comparative analysis, the probable place and time of the creation of these various fragments and form a better idea of the early stage of the development of Armenian miniature art (9th–11th centuries).

The article highlights the domestic and global preconditions for Christianity to become a state religion in Hayq. The underlying reason and the social-political consequences have been specified, as well. As it follows, the religious situation in Greater Armenia did not allow the country to adopt a neutral position in the military and political race between the two super powers of the time, first because of its syncretic nature and later owing to Zoroastrian reforms. Hence, Greater Armenia faced a most decisive choice in favor of a new type of independence that was possible only through a religious neutrality – a step that Tiridates III realized thereby earning the title of the Great.

Der Beitrag stellt das Buch Das handschriftliche Erbe von Arzach und Utik (Manuscript Heritage of Artsakh and Utik) vor, das 2022 veröffentlicht wurde. Es basiert auf wissenschaftlichen Arbeiten, die sich aber über die Wissenschaftsgemeinschaft hinaus an ein breites Publikum richten. Behandelt wird die komplexe Geschichte der Region, die Verbindung zwischen Arzach und Utik, die Entwicklung der Albanischen Kirche und die Veränderungen von Grenzen und ethnischen Zusammensetzungen im Laufe der Jahrhunderte. Im Zentrum steht die Bedrohung des kulturellen Erbes in Arzach, z. B. durch Geschichtsfälschungen.

Մատենադարանում պահվում է XIII դարի Կիլիկիայում գրված մի ժողովածու՝ ձեռ. թիվ 1898, որի պատվիրատու ընդունված է համարել իշխան ու պատմիչ Հեթում Կոռիկոսցուն: Ժողովածուն ներկայացնում է պատմագիտական մի քանի աշխատություն, որոնց թվում՝ ազգաբանական չորս բնագիր: Դրանք հրատարակած Վ. Հակոբյանը, իսկ ավելի վաղ նաև Ալիշանը համարել են, որ հեղինակը Հեթում Կոռիկոսցին է, և դրա համար բերել են մի քանի փաստարկ: Սույն հոդվածում ազգաբանական գործերն ու դրանցում ներկայացված փաստերը համեմատվում են ժողովածուի մյուս նյութերի, այդ թվում՝ Հեթում Կոռիկոսցու թարգմանած «Պատմություն խրոնիկոնի» գործի հետ, որի արդյունքում երեք տասնյակից ավելի տվյալների ու ձևակերպումների կրկնության, միաժամանակ ոճական ընդհանրություններ են ի հայտ բերվում: Դրանով ավելի է հիմնավորվում բնագրերի՝ Հեթում Կոռիկոսցուն պատկանելու իրողությունը: Միաժամանակ ցույց է տրվում, որ նշված չորս բնագրերում թագավորների տոհմաբանության ներկայացումը վարպետորեն միահյուսված է հայ-լատին ամուսնական կապերի արձանագրմանը: 1898 ժողովածուի ազգաբանական բնագրերը աղբյուրագիտական կարևոր արժեք են ներկայացնում:

The article discusses the concept of the “social”, which is basic for all social sciences and the object of study and perfecting impact. In professional literature, it has been revealed that the concept of the social is determined through predication with other significant phenomena of social life, such as relationships, actions, actors, structures, etc. Authors, in regard to their conception of “wisdom-oriented social science” and concretely of “sociology of wisdom”, suggest their own definition of the “social” as the intention, the image and the fulfilment of the improvement of human existence, coexistence and interaction of human beings as such. The new definition reveals the profound council of wisdom expressing the essential and principally preferable properties of nature, being and inner-perfection of the “social”.