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GAREGIN A HOVSEPYAN: THE BLISSFUL PATRIARCH AND GREAT SCIENTIST – 2018-3

Summary

Sargis R. Melqonyan

Key words – Garegin Hovsepyan, Saint Echmiadzin, Gevorgian theological seminary, improvement of the Armenian Church, matenadaran, publishing house, the education of the clergymen.

In our previous article dedicated to the reforming activity of Garegin Hovsepyan we had referred to the programs of the popular scientific periodical of the Holy See and to the one connected with the choice of the priests which, certainly, had vital significance for the improvement of the Armenian Church. But according to Hovsepyan the most significant preconditions for improving the Armenian Church were the science and education. By taking into consideration the above mentioned condition in the present article we have analyzed the programs put forward by him in 1900-1917 in the field of science and education.

At the beginning Garegin Hovsepyan printed his ideas on the given issue in the periodical “Ararat” and put forth the idea that in order to achieve the truth it isn’t necessary to contradict science and religion but they both must be viewed in parallel. While leaving aside the ideological part and passing to the practical one Hovsepyan stated the following three main conditions for the development of science in Mother See: a) the presence of specialists who had undergone scientific preparations,
b)the foundation of fully equipped matenadaran of central Armeniology and theology,
c) the provision of means for the publication of the scientists’ ready works.

Though the above mentioned three points really had crucial significance for the development of the science, nonetheless, Garegin Hovsepyan paid great attention to the educational institutions acting under the control of the Armenian Church. The first of them, where Hovsepyan managed to carry out certain improvements still being an archimandrite, was the diocesan school of Yerevan. After being appointed by the catholicos Mkrtich A. Khrimyan as the surveyor of this school the archimandrite Garegin settled down disputable various issues that were present there by confirming a new system of taking exams.

After conscientiously ruling the diocesan school of Yerevan and settling down the controversy issues there in 1905 Garegin was appointed the surveyor of Gevorgian theological seminary. In 1905-1906 during his years at the office Hovsepyan together with Pedagogical council presented an expanded program of improving the seminary: due to this program he was offering to divide the seminary into two sections, namely, Armeniological and theological ones with their corresponding subjects. Thus, he was establishing in Armenian educational system the model of branch specialization of scientific and educational development that was typical for the German educational system. Besides he was offering to form councils for solving a number of issues in order to avoid the polarization of the seminary. In spite of the fact that the programs put forward by Hovsepyan were rather logical, nonetheless, they were severely criticized and caused various contradictions as a result of which he and his ideological friend were forced to leave the seminary in 1906 due to their application for removal.

In 1915 archimandrite Garegin was appointed the surveyor of Gevorgian theological seminary for the second time and remained in that office till late 1917. This time he was offered this office by the catholicos Gevorg E. Surenyants to whose invitation Hovsepyan presented a project of preconditions and after their assurance he agreed to take the office. While being a surveyor for the second time Hovsepyan succeeded in carrying out the vast amount of the provisions put forward still in 1906 as result of which the following reforms were implemented:

a) In the school section of the seminary 7th grade was opened and new assignment of academic hours was fulfilled
b) The upper specialized educational sector was divided into two professional directions, i.e. theological and Armeniological and for each of them a separate curriculum was created.
c) The Pedagogical council of the seminary was assigned to work out the project of the new charter and hand it to the Catholicos of All Armenians
d) By appointing archimandrite Garegin as a surveyor of the seminary catholicos Gevorg E. instructed him to make an educational body as soon as possible and the right of choosing the members for it was from now on endowed to the surveyor.

In spite of the fact that now archimandrite Garegin had enough opportunities as compared to the first period of him being in office for implementing his programs aimed at the improvement of the seminary, however, this time he was impeded by the inter-political events of Armenia conditioned by the Russian revolution of 1917 as a result of which in late 1917 Gevorgian seminary was closed for a time being.

Sergey Aghajanyan, Midday – 2018-3

Summary

Davit V. Petrosyan

Key words – prose, collection, literary text, struggling individual, philosophical glance, psychology, hero.

The review analyzes and evaluates the literary peculiarities of the stories and novelettes enclosed in the collection “Midday” by Sergey Aghajanyan. It states the significance of artistic mentality perceived in aesthetic structures of the prose-writer. The latter creates distinctive works in prose through comparison of visualization system of material presentation. The heroes of Aghajanyan are mostly struggling individuals: at the fatal moments of life they sometimes lose and sometimes reaffirm their individualism. The author presents all these by giving an important place to the nuances that are opened in their inner world.

THE WAY OF THE TRANSLATION OF “NAREK” INTO ESTONIAN LANGUAGE – 2018-3

Summary

Norayr B. Poghosyan

Key words – Gregory of Narek, “Book of Lamentations”, Estonian, translation, literary ties, Peeter Volkonski, critical review, presentation.

In 2017 the Estonian translation of the “Book of Lamentations” by Gregory of Narek was published. The author-translator is Peeter Volkonski who is known as ascholar,musician,film director and poet. He started the translation of the poem when he was still a youth. But he seriously concentrated on the translation work during the last 5-6 years. He started the translation using not only the ashkharabar/new Armenian version of the book but also the English, French, Russian translations. All the way through Mr. Volkonski put the Grabar /Old Armenian version of the original book in the basis of his translation.
P. Volkonski is successful in his efforts to transfer the content, poeticalness and rhyme of Narekinto Estonian language. The literary circles highly evaluated the effort, and the book wasrepublished twice within the short period of time..

THE POLITICAL LEADERSHIP AS AN ISSUE OF INVESTIGATION FOR POLITICAL SCIENCE – 2018-3

Summary

Ludwig G. Vardanyan
Vahe W. Poghosyan

Key words – politics, political science, leadership, political leadership, management, group, organization.

The article considers political leadership as one of the directions of scientific research in the field of political science. Moreover, the prospect of such research depends entirely on the ability of political science to use the intersystem approach to the subject under study. The article makes an attempt to refer to the combination of the terms “leader”, “head”, the notion of “political leadership” as the most important issue in modern political science. Conceptual discussions of political leadership are presented in various aspects: (a) the relationship between political leadership and political management (government), b) the complexity of the formation of political leadership in the psychological aspects (psychoanalytic study); c) discussion of political leadership by observing the relationship between the concepts of “leadership”, “ rule” and “management”, primarily by organizing “social and political” (social, economic, political, spiritual) and various institution

THE HISTORICAL-LEGAL ESTIMATION OF THE MASSACRES OF THE ARMENIANS OF BAKU IN 1918 – 2018-3

Summary

Armen Ts. Marukyan

Key words – Massacres of the Armenians of Baku, Genocide of Armenians, Pan – Turkism, “special intention”, Ottoman Empire, Young Turks, musavatist, Ottoman army, “The special organization”, “Committee of executioners”.

Massacres of the Armenians of Baku of 1918 was not a separate crime against one part of Armenian people butwasone of stages of the Ottoman Empire’s consistent policy of full destruction of all Armenian people planned and carried out by the government of Young Turks which was laterjoined by the musavatists, too. Certain documents and facts confirm the existence of “the special intention” of the commanders of Ottoman army and military formations of musavatists in the extermination of the Armenian population which is a characteristic element of genocide. On the basis of historical facts and the international norms of rights it is possible to claim that massacres of the Armenians of Baku of 1918 can fully be qualified as genocide.

HOW TO REMEMBER AND SUMMON THE VICTIMS OF GENOCIDE? – 2018-3

Summary

Tessa A. Hofman

Key words – immigrant communities, Ottoman genocide, Armenians, Syriacs, immigrants, monuments.

This essay explains the specifics of German history and memory policies with regard to immigrant communities in Germany. Although already in the 1960 spost-war Germany has become a country of massive foreign immigration, it is only currently that the country officially admits its essence as a popular destination for immigrants of foreign origin, of which Turkey born residents and their descendants are still the largest immigrant community, including the descendants of those who survived the Ottoman genocide against indigenous Christians during the last decade of Ottoman rule (1912-1922): Armenians, Syriacs (self-identifying themselves as Armenians or Assyrians) and Greek-Orthodox Christians (Eastern Thrace, Pontos, Asia Minor)with a victim intotal of more than three million. As a rule, it is the dominant majority of a country that determines which of the historic experiences of immigrants are remembered, and how these are remembered. In Germany the authorities of municipal districts decide where and how commemorative plaques, monuments and memorials of genocide remembrance are erected. There is a clear hierarchy in the commemoration of those who were victimized under Germany’s responsibility, and those victimized by third sides, such as the Unionist or Kemalist regimes. The average German tendency in the case of the Ottoman genocide is to allow only peripheral locations or locations on semi-public grounds (cemeteries, church.-grounds). So far, Armenian cross-stones have been erected in 11 German cities and towns beginning from city cemetery in Stuttgart (1987). As a rule, Armenian, Syriac and Pontos Greek Diasporic communities dedicate their monuments only to the commemoration of their own community. A prominent exception of integrated or inclusive commemoration is the Ecumenical Memorial for Genocide Victims in the Ottoman Empire, which has been erected in Berlin in 2012.

THE ICONOGRAPHY OF THE SCENES OF THE STORY OF JONAH AT THE CHURCH OF THE HOLY CROSS OF AGHTAMAR – 2018-3

Summary

Lilit Sh. Mikaelyan

Key words – Aghtamar; Church of Holy Cross; Kingdom of Artsruni; Armenian medieval sculpture; Early Christian art; Iconography; Prophet Jonah; Jewish sources; Kētos; Sea monster; Vishap; Senmurv; Sasanian culture.

The Church of the Holy Cross (915-921) on the island of Aghtamar is famous for its rich sculptural decoration of facades and for the wideness of the stories, in particular on the Old Testament. There are many studies on this monument, nevertheless the interpretations of several compositions and the iconographic origins of some images of it are still in dispute. Among them the story of Prophet Jonah (Jonah 1-4) is notable, which occupies the entire south-western part of the main sculptural band and is the most extensive narrative composition of Aghtamar. On the left side of the large composition there is the scene of the swallowing of Jonah by the whale and then there is the episode of the release of the prophet from the belly of the sea monster,and his rest under the shadow of the gourd bush, and above it is depicted the scene of preaching in Nineveh. The iconography of scenes and images of the Jonah’s story in Aghtamar has early Christian prototypes: the fragment of a sailboat with the figures,the representation of the prophet’s naked figure, as well as,the image of the sea monster date back to the ancient ketos. The baldness of the prophet in the recreation scene comes from the Jewish sources, according to which he had lost his hair being in the fiery belly of the whale. At the church of Aghtamar we have one of the earliest samples of this type of Jonah’s iconography in Christian art. The scene of preaching in Nineveh is also a very early and unique interpretation of the episode, not known in early Christian art indicating a certain creative approach of the artist. At Aghtamar both sea monsters are done with the head of a dog and the body of a fish, but the whale ejecting the prophet has also wings and paws of the predator. The representation of the whale in two different guises in the church of the Holy Cross is unique for the Christian art. The iconography of the second monster and details of its depiction reveal obvious parallels with the image of the so-called «senmurv» in Sasanian art. According to the latest studies, it was the embodiment of Farn – the deity of fortune, glory and heavenly patronage of Zoroastrian mythology. The use of the iconography of the «senmurv» in the image of the whale on Aghtamar bears out its interpretation in a positive way against the orthodox Christian tradition, but is accordant to the symbol of the whale in Jewish exegesis as the savior and patron of the prophet (Midrash, Haggadah, Philo of Alexandria). In the Sogdian culture, close to Sasanian Iran, sea monsters were the patrons of kings and heroes, as we can see in VIII century frescoes in Panjakent. The influence of Iranian art is quite significant for Aghtamar from the perspective of the cultural contacts of the Kingdom of Artsruni with the Arab Caliphate, which resulted in the revival of Sasanian art. We can find the images of the whale as a sea monster in X century monuments of Transcaucasia, too. The bald Jonah in the mouth of a sea monster is known in the décor of Khakhu Cathedral in Tayk, on the relief of the church in KvaisaJvari in South Ossetia, on the fragment of the templon from the church in Dranda in Abkhazia (all dated to the X century). The latter confirms the existence of a common tradition of the depiction of the story in Armenia and throughout Transcaucasia in this period. Later, in XIII century Cilician miniature, as well as on the relief of the high apse in the Church of the Mother of God (1205) of Makaravank, this story is interpreted according to the Western iconography, where the whale has already the appearance of a real fish.

THE COMPARATIVE MONISM OF YERVAND FRANGYAN IN THE CONTEXT OF EARLY XX CENTURY CHALLENGES OF ARMENIAN LIFESTYLE – 2018-3

Summary

Sophia N. Ohanyan

Key words – the history of Armenian philosophy; Positivism; Synthetic Monism; the principle of mutual addition of ideas; Historical Realism.

Doctor of philosophy, eminent Armenian thinker of the early 20th century Ervand Frangyan (1878-1928) aiming to analyze the ARF worldview, disclose the ideological sources of the stated world view, study the role of the party in social political dogmas and in the Armenian national existence turns to the second positivism, that is, to one of the most important schools of philosophy. In his view the ideas of the founders of the school Mach and Avenarius best express the synthetic character of ARF worldview. The principle of mutual addition of ideas underlies Frangyan’s Synthetic Monism or critical-realistic philosophy, which is demonstrated in epistemology, psychology, social and historical philosophy. Nevertheless, historical realism as a theoretical basis of ARF worldview is of particular importance in Frangyan’s philosophical system. According to historical realism, historical process should be considered as an entity with a realistic assessment of the place and role of each party involved in this process.

THE MILITARY VOCABULARY IN “HISTORY OF ARMENIA” OF MOVSES KHORENATSI – 2018-3

Summary

Liana S. Hovsepyan

Key words – Movses Khorenatsi, History of Armenia, vocabulary, military terms, military functions, armament, ammunition, equipment, weapons, military operations.

The article examines Old Armenian military terms used by Movses Khore natsi in his «History of Armenia». In this article the terms used in the text of the «History» are distributed into six semantic groups: 1.Types of troops and soldiers, 2. Military status and functions, 3. Units and subdivisions of forces, 4. Armament: types of weapons, ammunition, equipment, 5. Military operations and their results, 6. Military constructions and locality, disposition of troops. The military vocabulary in Khore na tsi’s «History» gives notion on military technic and military affair in his epoch.