Content (Issue 2017-2)

Sunday, July 16th, 2017

ԲՈՎԱՆԴԱԿՈՒԹՅՈՒՆ

ԽՄԲԱԳՐԱԿԱՆ
ՄԵՆՔ ԵՎ ՄԵՐ ՀԱՐԵՎԱՆՆԵՐԸ

ՀԻՄՆԱՔԱՐԵՐ
Դավիթ Ռ. Մոսինյան
ՊԱՏՄՈՒԹՅՈՒՆ, ԼԵԶՈՒ, ՓՈՐՁ

ՊԱՏՄՈՒԹՅՈՒՆ
Երվանդ Հ. Գրեկյան
ԿԱՌԼ ՖՐԻԴՐԻԽ ԼԵՄԱՆ-ՀԱՈՒՊՏԸ ԵՎ ՈՒՐԱՐՏԱԿԱՆ ԱՐՔԱՅԱՑԱՆԿԸ
«Երեք Ռուսաներ»-ի խնդրի շուրջ

ՊԱՏՄՈՒԹՅԱՆ ՏԵՍՈՒԹՅՈՒՆ
Ալբերտ Ա. Ստեփանյան
ԱՐԵՎՄՏՅԱՆ ՊԱՏՄԱԳՐԱԿԱՆ ԿԱՆՈՆԸ ՀԵԼԼԵՆԻՍՏԱԿԱՆ ՀԱՅՔՈՒՄ
Պրագմատիկ և ողբերգական պատմությունք (անգլերեն)

ԳՐԱԿԱՆԱԳԻՏՈՒԹՅՈՒՆ
Արսեն Մ. Գլջյան
ՀԱԿՈԲ ՊԱՐՈՆՅԱՆԸ ԵՎ ԱՐԻՍՏՈՏԵԼԸ

Թադևոս Վ. Տոնոյան
ՉԱՐԵՆՑԻ «ԵՍ ԻՄ ԱՆՈՒՇ ՀԱՅԱՍՏԱՆԻ»
ՏԱՂԻ ԲԱՌԸ

ՓԻԼԻՍՈՓԱՅՈՒԹՅՈՒՆ
Նաիրա Ժ. Մկրտչյան
«ՊԱՏՄԱԿԱՆ (ԱՆ)ԱՐԴԱՐՈՒԹՅՈՒՆ» ԳԱՂԱՓԱՐԸ ԵՎ ՀԱՅՏՆՈՒԹԵՆԱԿԱՆ ԱՎԱՆԴՈՒՅԹԸ
Հայկական տրամասային կառուցումները անցյալից ներկա

ՄՇԱԿՈՒՅԹ
Սարգիս Գ. Պետրոսյան (Գյումրի)
ԸՆՁԱՌՅՈՒԾԸ՝ ՈՐՊԵՍ ԱՐՔԱՅԻ ԽՈՐՀՐԴԱՆԻՇ
Մի հին տեքստի անագրամայում և մի ժայռապատկերում

ՀԻՇՈՂՈՒԹՅՈՒՆ
Սուսաննա Գ. Հովհաննիսյան
ՀՈՎՀԱՆՆԵՍ ԹՈՒՄԱՆՅԱՆԸ՝ ՄԵԾ ԵՂԵՌՆԻ ՀՈՐՁԱՆՈՒՏՈՒՄ

Արարատ Մ. Հակոբյան
«ԴԱՇՆԱԿՑԱԿԱՆ ՏԵՌՈՐԻՍՏՆԵՐԻ ԳՈՐԾԸ»
Մանուկ Խուշոյանի սպանության իրական պատմությունը

ԳԻՏԱԳՈՐԾՆԱԿԱՆ
Արմեն. Ց. Մարուքյան
ՀԱՅՈՑ ՑԵՂԱՍՊԱՆՈՒԹՅԱՆ ՀԵՏԵՎԱՆՔՆԵՐԻ ՀԱՂԹԱՀԱՐՄԱՆ ՀԻՄՆԱԽՆԴԻՐԸ
Ճանապարհային քարտեզի ուրվագիծ

Կարեն Հ. Խաչատրյան
ՌԱԶՄԱԱՐԴՅՈՒՆԱԲԵՐԱԿԱՆ ՀԱՄԱԼԻՐԻ ԿԱԶՄԱԿԵՐՊՈՒՄԸ ՀԱՅԱՍՏԱՆՈՒՄ ԱՆԿԱԽՈՒԹՅԱՆ ԱՌԱՋԻՆ ՏԱՐԻՆԵՐԻՆ(1991-1993 ԹԹ.)

ԼՐԱՏՈՒ
Ալբերտ Ա. Խառատյան
Գևորգ Ս. Խուդինյան
ԱԿԱՆԱՎՈՐ ԳԻՏՆԱԿԱՆՆ ՈՒ ԳԻՏՈՒԹՅԱՆ ԼԱՎԱԳՈՒՅՆ ԿԱԶՄԱԿԵՐՊԻՉԸ
Ակադեմիկոս Վլադիմիր Բարխուդարյանի հիշատակին

ԳՐԱԽՈՍՈՒԹՅՈՒՆՆԵՐ
Գ. Խ. – Կազիմիր ԶալևսկիԱԶԳԱՅԻՆ ԿՈՒՍԱԿՑՈՒԹՅՈՒՆՆԵՐԸ ՌՈՒՍԱՍՏԱՆՈՒՄ

ԱՐԽԻՎ
Ա-Դո
ԱՆԽՈՒՍԱՓԵԼԻՆ
Անդրանիկ Օզանյան և Թովմաս
Նազարբեկյան. զուգակշիռներ
Պատրաստեցին՝
Ռուբեն Հ. Գասպարյանը և Ռուբեն Օ. Սահակյանը

Երուանդ Գ. Փամպուքեան (Պէյրութ)
ՍԻՄՈՆ ՎՐԱՑԵԱՆ – ՍԱՐԳԻՍ ՍՐԱՊԻՈՆԵԱՆ – ԼՈՒԿԱՇԻՆ ԳԱՂՏՆԻ ՏԵՍԱԿՑՈՒԹԵԱՆ ՄԱՍԻՆ

Մարգարիտա Մ. Խաչատրյան
ԿՅԱՆՔԻ ՎԵՐՋԻՆ ՏԱՐԻՆԵՐԻ ՕՐԱԳԻՐԸ
Համաստեղի և Հակոբ Խաշմանյանի նամակագրությունից

ՀԱՎԵԼՎԱԾ
Գեղամ Մ. Բադալյան
ԱՐԵՎՄՏՅԱՆ ՀԱՅԱՍՏԱՆԻ ՊԱՏՄԱԺՈՂՈՎՐԴԱԳՐԱԿԱՆ ՆԿԱՐԱԳԻՐԸ ՄԵԾ ԵՂԵՌՆԻ ՆԱԽՕՐԵԻՆ
Մաս ութերորդ: Սասուն պատմաաշխարհագրական մարզը և
Բաղեշ (Բիթլիս) քաղաքը

CONTENT

СОДЕРЖАНИЕ

WE AND OUR NEIGHBORS

Sunday, July 16th, 2017

Sorry, this article is not available in English. Most VEM articles have an abstract in English; some have been translated to English.

HISTORY, LANGUAGE, EXPERIENCE

Sunday, July 16th, 2017

Summary
HISTORY, LANGUAGE, EXPERIENCE
Davit R. Mosinyan
Key words
– history, past, presence, memory, narrative, ex-perience, language, text, historical knowledge, philosophy of his-tory, phenomenology
What makes it possible to talk about history and understanding relating to the history of consciousness? The fact is that history is not a simple given, that is, it seems that it makes no sense or it is impossible to fix the history here and now, due to which it is difficult to separate history from non-history. If we ap-proach the problem from a different point of view, it becomes clear that we are not talking about what is history in itself, or as a form of historical knowl-edge about historical reality, but rather about how the history is presented for consciousness, i.e. whether there is an experience of history or history is rep-resented exclusively through linguistic texts. Therefore, the question is not ontological or epistemological, but rather phenomenologic.

Loading...

CARL FRIEDRICH LEHMANN-HAUPT AND THE URARTIAN KING LIST

Sunday, July 16th, 2017

Summary
CARL FRIEDRICH LEHMANN-HAUPT AND THE URARTIAN KING LIST
On the Problem of “Three Rusas”
Yervand H. Grekyan
Key words –C.F. Lehmann-Haupt, Biainili-Urartu, chrono-logy, king list, Rusa Sarduriḫi, Rusa Erimenai, Rusa Argištiḫi, To-prakkale, Keşiş-Göl, Gövelek (Ermanc‘).

Among the pioneers of Urartian studies C.F. Lehmann-Haupt was the rst scholar who compiled and presented the chronology of the Urartian kings on a scientifc basis. In his study published in 1894 he considered Rusa, the son of Erimena as the frst king who bore that name.

Like C.F. Lehmann-Haupt, another prominent Assyriologist of that period – François Thureau-Dangin, presumed that Ursa of Urartu, the adversary of Sargon II of Assyria in 714 B.C., was Rusa, the son of Ermiena, whom he considered to be the founder of a new dynasty.

Later on, C.F. Lehmann-Haupt, whom already became known the existence of another king named Rusa, the son of Sarduri, considered him to be the king of Urartu during the Sargon II’s campaign to Urartu in 714 B.C. In contrast to his previous opinion, he posi-tioned Rusa, the son of Erimena at the end of the Urartian king list, after Rusa, the son of Sarduri, and Rusa, the son of Argišti, naming him “Rusa III”.

Apart from the succession of the Urartian kings, many other ideas of Lehmann-Haupt were refused by almost all following researchers. On the other hand, the Keşiş-Göl in-scription ascribed by Lehmann-Haupt to Rusa, the son of Sarduri, was connected with the foundation of the new city Rusaḫinili named after the Urartian king. It was considered as a new political center of the Urartian kingdom after the devastation of the old capital cityušpa by Tiglath-Pileser III of Assyria during his campaign to Urartu in 735 B.C. Thus, Rusa, the son of Sarduri became Rusa I, the son of Sarduri II.

Publication of the inscription on a preserved upper part of a stele discovered not far from the modern city Van in 2002, near the ancient Armenian village Ermanc‘ (Ermanis, nowadays, Gövelek), opened a new page in these discussions, as soon as it became clear that it was the missing upper part of the well-known Keşiş-Göl inscription. In 2006 an-other inscribed stele, the duplicate of that inscription was also discovered at Hefšesorik (nowadays, Savacık). Thus, there was no doubt that both stelae were left by Rusa, the son of Erimena. This discovery made to review the chronology of the Urartian kings in the 8th-7th centuries B.C.

The article discuss the arguments, which allow to consider Rusa, the son of Erimena as “Rusa I” (variant A), “Rusa II” (variant B) and “Rusa III” (variant C) and offers succes-sion of the Urartian kings of the 8th-7th centuries B.C. with different variations. The “vari-ant B” seems more convincing. Moreover, it seems possible to date the period of his reign between 713- 708 B.C. The possible short-term reign of Rusa, the son of Erimena, could explain the small number of monumental stone inscriptions left by him, informing us only about the king’s building activity, and the fact, that one of these inscriptions remained un-fnished.

Loading...

WESTERN CANON OF HISTORIOGRAPHY IN HELLENISTIC ARMENIA

Sunday, July 16th, 2017

Albert A. Stepanian
WESTERN CANON OF HISTORIOGRAPHY IN HELLENISTIC ARMENIA
Pragmatic and tragic histories*

Loading...

HAKOB PARONYAN AND ARISTOTLE

Sunday, July 16th, 2017

Sammary
HAKOB PARONYAN AND ARISTOTLE
Arsen M. Gljyan
Key words
– Paronyan, Aristotle, philosopher, culture, Aris-tophanes, tragedy, comedy, mimesis, catharsis, Goldoni, Boileau, Moliere, Shakespeare.
Paronyan, like Goethe, understood that it is necessary to learn from Shake-speare, Moliere, Boileau, but above all among the ancient Greeks, since their knowledge and experience are an important criterion for humanity. He learned a lot, studying ancient Greek mythology, legends and myths, as well as the heritage of artists and theorists of art. Among the theorists of Greek art, Paro-nian’s special attention was attracted especally to Aristotle. Artists of the An-cient World – Homer, Aeschylus, Sophocles, Euripides and others, reviving the appropriate artistic forms, made the theory of classical folklore of a more seri-ous nature, and Aristotle summed up the experience and ideas of all of them.Paronyan learned a lot from Aristotle, but never imitated him. The younger generations are generally involved in literary culture, appropriating the experi-ence and knowledge of various cultures, but they compose on the basis of a clear understanding of folklore, which is the result of a person’s psychologic development. Paronyan, having passed through the Aristotelian readings, using his knowledge as a methodological index, built his own individuality and cre-ated his immortal works on his own heights of the folklore genre.

Loading...

THE WORD IN CHARENTS’ “I LOVE MY DEAR ARMENIA…” POEM

Sunday, July 16th, 2017

Summary
THE WORD IN CHARENTS’ “I LOVE MY DEAR ARMENIA…” POEM
Tadevos V. Tonoyan
Key words
– words, context, textual logic, contextual logic, abstract, tangible symbols.
Charents’s attitude toward word (language) is one of the main realities in Armenian lingual-thinking and value system. Due to intertextual logic, it was considered for a while that in the text of Charents there was the word “har-vest” instead of the word “word”. It is understandable that the “harvest” is a more tangible symbol than the “word”. However, in the context of the Arme-nian language, the word “word” seems more logical

Loading...

THE IDEA OF HISTORICAL (IN)JUSTICE AND THE APOCALYPTIC TRADITION:

Sunday, July 16th, 2017

Summary

THE IDEA OF HISTORICAL (IN)JUSTICE AND THE APOCALYPTIC TRADITION:
The Armenian discursive constructions from past to present
Naira Zh. Mkrtchyan
Key words
– historical (in)justice, discourse, apocalyptic es-chatology, time, event, truth, delusion, the nodal point
There are close interconnections between the Jewish-Christian understand-ing of history, apocalyptic tradition based on the procedures of distinctions between truth/delusion, good/evil, friend/enemy, justice/injustice and the idea of historical (in)justice. The concept of ‘justice means to give each his due’ is at the foundations of the idea of historical (in)justice. It is enormously important with regard to the present predominant public discourse in Armenia and its practical implications as the idea of historical (in)justice plays the role of a nodal point in that discourse. As a nodal point it partially and temporarily fixes the meanings of all so-called floating signifiers-security, democracy, social jus-tice et c. Depending on that fixations and actual meanings social reality is not only represented in a certain way but also provides an amplitude of social op-portunities and restrictions.

Loading...

LEOPARD AS THE SYMBOL OF THE KING

Sunday, July 16th, 2017

Summary
LEOPARD AS THE SYMBOL OF THE KING
In the anagram of an ancient text and on one of the rock drawings
Sargis G. Petrosyan
Key words
– Armenian highland, king, epic hero, leopard, leopard skin, etymology, taboo, anagram, man, morning, the ver-nal equinox, New Year, offering, arrow, noose, chamois, pictog-raphy
The leopard’s mythological image is the famous zoomorphic symbol of the ancient Mideast legendary king which was associated with the leopard and was drawn primarily on the leopard, afterwards in the leopard’s skin. As informed by Movses Khorenatsi, the Midian king Azhdahak, the rival of the Armenian King TigranYervandian (VI c. B.C.), told that he had the following evil dream: in the country of Haykids (i.e. Armenia), on the top of a high mountain (mount Masis – Big Ararat is meant) a beautiful woman (Mother Goddess is meant) gave birth to three godlike heroes, the first of which headed towards the West, rid-ing a lion, the second, on a leopard, headed for the North, and the third at-tacked Midia, bridling a dragon. In the Indo-European poetic texts of mythological nature the ancient poets chose the words so as to reproduce the sounds of the heroes’ names or the epithets of the characters the poem (hymn) was dedicated to. In the ancient Armenian poem about the New-year death desire of the Armenian King Artash-esPartev (told by GrigorMagistros) the person of the hero-king as a male-leop-ard was coded via the anagram. On one of the rock drawings on mount Ukhtasar in Syunik (pic. 3) the hunter is standing on a leopard. He is armed with a bow, arrows and a lasso, that is to say as a neolithic foot hunter – the prototype of the hero-king. His figure/ body is drawn on the central part of the stone and is surrounded by wild she-goats (on the left stone) and he-goats (on the right stone). The drawing represents the motives of the ancient Armenian myth about the ritual new-year hunting of the King-Leopard.

Loading...

HOVHANNES TUMANYAN IN THE MAELSTROM OF THE GENOCIDE

Sunday, July 16th, 2017

Summary
HOVHANNES TUMANYAN IN THE MAELSTROM OF THE GENOCIDE
Susanna G. Hovhannisyan
Key words
– Hovhannes Tumanyan, Echmiadzin, refugees, orphans, genocide, diaries, drafts, records, children, Nvard, Sate-nik Ohanjanyan, Western Armenia, Van, Alashkert, Erzrum, Mush, Berkri, Tiramerik, Abaga, Khndzorken, Bitlis, Datvan, Panchi, Manazkert.
The article introduces a few episodes of Tumanyan’s activities in Echmi-adzin during the period of the Armenian Genocide, particularly August-Sep-tember of 1915. Tumanyan’s diaries kept many testimonies about the life of orphans and refugees sheltered in Echmiadzin during that period. Heroism of a teacher Hakob Jrbashyan and Arpiar Safrastyan to save 300 children of a bording school of Varag is represented, the incidents, which took place while migrating to Igdir from Shatakh, Archesh, Van, Alashkert, Erzrum, Mush and other regions of Western Armenia, as well as description of massacre which took place in Gortsot, Tiramerik, Abagha, Berkri, Khndzorken, Bitlis, Mush, Datavan, Panchi and other places are represented. There are also facts about material losses of the Armenian people in Manazkert and Western villag-es: statistical data about the refugees who had become victims of epidemic during a month in Echmiadzin, which are expressed in Tumanyan’s telegrams sent to the Armenian National Bureau. 18 out of 100 articles of literary-critical, political-public nature written by the poet during the period from 1914 to 1918 remained unfinished and in draft condition which often remind records. Today these drafts have also value of ratification: they express testimonies and thoughts of the poet as a witness of Genocide. The author emphasized horrors of Genocide and created an image of human-beast. The poet’s orphan-protecting activities started in Echmiadzin which contin-ued until the end of his life. In February of 1920 by the initiative of Haskel / High Commissioner Colonel of Allies (appointed in summer of 1919) / Armenian Orphans and Refugees Subscription Committee was formed and Tumanyan was elected as chairman. Tumanyan’s selfless bravery and multi-layer devoted activities carried out during Genocide period are considered to be a striking example of humanity and patriotism in the history of all nations.

Loading...