Misplaced Pages

User:Yerevantsi/sandbox: Difference between revisions

Article snapshot taken from Wikipedia with creative commons attribution-sharealike license. Give it a read and then ask your questions in the chat. We can research this topic together.
< User:Yerevantsi Browse history interactively← Previous editNext edit →Content deleted Content addedVisualWikitext
Revision as of 11:19, 17 June 2023 editYerevantsi (talk | contribs)Autopatrolled, Extended confirmed users64,819 edits →Ongoing← Previous edit Revision as of 09:08, 20 June 2023 edit undoYerevantsi (talk | contribs)Autopatrolled, Extended confirmed users64,819 edits →OngoingNext edit →
Line 159: Line 159:


;] ;]

French-Armenian Resistance hero Missak Manouchian to enter France’s Panthéon
https://www.france24.com/en/europe/20230618-french-armenian-resistance-hero-missak-manouchian-to-enter-france-s-panth%C3%A9on?utm_term=France24_en&utm_campaign=twitter&utm_source=nonli&utm_medium=social

https://twitter.com/MinColonna/status/1670427178020864002
It's official, Missak and Mélinée #Manouchian will enter the Panthéon. We salute this decision by the President of the Republic and this fair recognition of the role played by foreigners within the Resistance. #18juin


https://www.humanite.fr/histoire/missak-manouchian/pourquoi-missak-manouchian-doit-entrer-au-pantheon-782738?fbclid=IwAR35HJ86zr6tUhgQ_CBii76TI3evQo-1FgrPk_rdqqTryPkQo5YvYTsyB2s https://www.humanite.fr/histoire/missak-manouchian/pourquoi-missak-manouchian-doit-entrer-au-pantheon-782738?fbclid=IwAR35HJ86zr6tUhgQ_CBii76TI3evQo-1FgrPk_rdqqTryPkQo5YvYTsyB2s
Why Missak Manouchian should go to the Pantheon Why Missak Manouchian should go to the Pantheon

Revision as of 09:08, 20 June 2023

priority
continue improvement
complete

Helpful

Template:Multiple image

Template:Interlanguage_link

{{ill|Razmik Zohrabyan|hy|Ռազմիկ Զոհրաբյան}}

{{ill|Mark Grigorian (journalist)|lt=Mark Grigorian|ru|Григорян, Марк Владимирович (журналист)|hy|Մարկ Գրիգորյան (լրագրող)}}

{{subst:GAN|subtopic=}}

{{Quote frame|XXXXX|align=center}}

{{db-g7}}

<gallery mode="packed" heights="120" perrow="3"> </gallery>

{{TOC limit|3}}

{{efn|XXX}} {{notelist}}

{{subst:Uw-3rr|XXXX}}

{{spaced ndash}}

{{Col-begin}} {{Col-2}} {{Col-end}}

{{Div col|cols=3}} {{Div col end}}

<!--XXXX-->

|ref={{harvid|XXXX|2008}}

{{Collapse top|NAME}} {{Collapse bottom}}

{{DISPLAYTITLE:XXXXXXXXx}}

{{italicstitle}}

{{#tag:ref|XXX|group="n"}} {{reflist|group="n"}}

{{subst:Requested move|NewName|Why}}

{{di-replaceable fair use|date=5 October 2013}}

|ref={{harvid|XXXX|2008}}}}

{{refn| ... }}

<ref>{{harvnb|Gray|Atkinson|2003|pp=437–438}}; {{harvnb|Nakhleh|2005|pp=171–192}}.</ref>

Ongoing

Monte Melkonian

https://hetq.am/hy/article/148927 Ինչու՞ է «Ֆեյսբուքն» արգելափակում Մոնթե Մելքոնյանի մասին հրապարակումներն ու դրանց հեղինակներին

Մոնթեն Հայաստանի և Արցախի ամենահայտնի, ամենասիրված և ամենահարգված մարտիկն է. Ալեք Ենիգոմշյան https://hetq.am/hy/article/157009 https://web.archive.org/web/20230612072739/https://hetq.am/hy/article/157009


Historical_Armenian_population#Previous_(historical)_censuses

update: US, Canada, Australia, Abkhazia,

Kazakhstan 2021 https://en.wikipedia.org/Demographics_of_Kazakhstan#cite_note-census2021-30 Численность населения по гражданству Армения 429

Armenian_Canadians

https://www150.statcan.gc.ca/t1/tbl1/en/tv.action?pid=9810030201 citizenship Armenia 5,320

https://www12.statcan.gc.ca/census-recensement/2021/dp-pd/dt-td/Index-eng.cfm?LANG=E&SUB=98P1013&SR=0&RPP=10&SORT=releasedate Language

Armenian 33,720 https://www150.statcan.gc.ca/t1/tbl1/en/tv.action?pid=9810018201 Mother tongue by language spoken most often at home and other language(s) spoken regularly at home

https://www150.statcan.gc.ca/t1/tbl1/en/tv.action?pid=9810020101 Armenian 37,525 Language spoken at home by single and multiple responses of language spoken at home and mother tongue

https://www150.statcan.gc.ca/t1/tbl1/en/tv.action?pid=9810020001 Armenian 21,970 Language spoken most often at home by other language(s) spoken regularly at home




James P. Bagian

Հարցազրույց Ջիմ Բաղյանի հետ https://www.youtube.com/watch?v=KnrHf-q3_a8 https://ghostarchive.org/varchive/KnrHf-q3_a8

Dadivank

https://armenpress.am/arm/news/1105923.html

https://twitter.com/ArtsakhOmbuds/status/1653401923712696322 🇦🇿 attempts to expel Armenian clergymen from #Dadivank Monastery in the #Karvachar region. The falsification of #Artsakh's history and "albanisation" of its Armenian cultural & religious heritage are unacceptable. We urge @UNESCO to take action by sending its mission to Artsakh.

Draft:Karen Matevosyan
Ghazanchetsots Cathedral
Levon_Mirzoyan
Libaridian, Gerard, ed. (1991). Armenia at the Crossroads: Democracy and Nationhood in the Post-Soviet Era. Watertown, MA: Blue Crane.

Occupation of the Ottoman Bank p.17 On August 24, 1896, a group of Dashnaktsakans (members of the Dashnaktsutiune) occupied a branch of the Ottoman Bank in Constantinople, an act considered the first recorded act of urban terrorism. The group threatened to blow up the building with its occupants (and contents) unless Western governments intervened to put an end to the massacres of Armenians in the Eastern provinces. Western diplomats made an informal pledge to look into the situation; the attackers were led out of the country; the massacres continued and spread to the capital.

p.17 the strategy of Armenian political parties prior to 1920 is best characterized, in the opinion of the editor, by indecision. The political parties did make serious efforts to work through the constitutional system of the Ottoman Empire to bring changes, whenever any possibility or hope of success for such a strategy arose. More often than not, however, they relied on Western Powers to pressure the Ottoman government. This was as much a matter of strategy and the absence of options as of cultural self-definition.

p.17 It is possible to characterize the fedayee or guerrilla movement against the Ottoman Empire as a peasant rebellion, a mechanism to defend families and crops in a disintegrating rural economy; or, as a demonstration of Armenians' virility, therefore an assertion of the right to be taken seriously. It is correct to assert, nonetheless, that the organizers of the movement never made up their mind whether the ultimate purpose of the movement was to destabilize the empire sufficiently to necessitate Western intervention or, as was claimed on occasion, to function as a revolutionary force capable of overthrowing and replacing the regime.

Missak Manouchian

French-Armenian Resistance hero Missak Manouchian to enter France’s Panthéon https://www.france24.com/en/europe/20230618-french-armenian-resistance-hero-missak-manouchian-to-enter-france-s-panth%C3%A9on?utm_term=France24_en&utm_campaign=twitter&utm_source=nonli&utm_medium=social

https://twitter.com/MinColonna/status/1670427178020864002 It's official, Missak and Mélinée #Manouchian will enter the Panthéon. We salute this decision by the President of the Republic and this fair recognition of the role played by foreigners within the Resistance. #18juin


https://www.humanite.fr/histoire/missak-manouchian/pourquoi-missak-manouchian-doit-entrer-au-pantheon-782738?fbclid=IwAR35HJ86zr6tUhgQ_CBii76TI3evQo-1FgrPk_rdqqTryPkQo5YvYTsyB2s Why Missak Manouchian should go to the Pantheon https://www.crossbordertalks.eu/2023/02/20/manouchian/


https://www.jpost.com/christianworld/article-731773 Armenians in Jerusalem live in the crosshairs of hate

Luigi Villari http://armenianhouse.org/villari/caucasus/fire-and-sword.html http://armenianhouse.org/villari/caucasus/heart-of-armenia.html

Father Migrtich Khrimian, or Hairik as his people are wont to call him. My interview with his Holiness was unfortunately of the briefest, as he was in bad health, but it was sufficient for me to realize the wonderful fascination of this “ Grand Old Man” of Armenia, to which all who have had the privilege of knowing him bear witness. ......... he had the dignity of an ancient Patriarch or of a Father of the Church


Armenian Cathedral of St. John the Baptist

Armenian Cathedral of Paris

https://www.diocesearmenien.fr/eglise

http://www.acam-france.org/contacts/contact_eglise.php?cle=162

https://www.patrimoine-religieux.fr/eglises_edifices/75-Paris/75108-ParisVIIIArrdt/151440-CathedraleapostoliquearmenienneSaint-Jean-Baptiste



https://www.capital.fr/conso/dernier-hommage-a-charles-aznavour-a-leglise-armenienne-de-paris-1309963

https://www.lepoint.fr/musique/charles-aznavour-un-dernier-adieu-a-la-cathedrale-armenienne-de-paris-06-10-2018-2260809_38.php

https://www.la-croix.com/Culture/Aznavour-inhume-dernier-hommage-cathedrale-armenienne-Paris-2018-10-06-1300974146


https://arar.sci.am/dlibra/publication/267287/edition/244816

https://azg.am/am/%D6%83%D5%A1%D6%80%D5%AB%D5%A6%D5%AB-%D5%B0%D5%A1%D5%B5%D5%AF%D5%A1%D5%AF%D5%A1%D5%B6-%D5%A5%D5%AF%D5%A5%D5%B2%D5%A5%D6%81%D5%AB%D5%B6-%D5%A4%D5%A1%D6%80%D5%A5%D6%80%D5%AB-%D5%A8%D5%B6%D5%A9%D5%A1/

https://panarmenian.net/m/arm/news/28463

https://hayernaysor.am/wa/posts/373/2021-01-11/

https://arevik.armradio.am/2021/02/12/%D5%A1%D5%A6%D5%B6%D5%A1%D5%BE%D5%B8%D6%82%D6%80%D5%A8-%D5%B4%D5%AF%D6%80%D5%BF%D5%BE%D5%A5%D5%AC-%D5%A7-%D5%A1%D5%B5%D5%B6%D5%BF%D5%A5%D5%B2-%D5%B0%D5%A5%D5%BF%D5%B8%D5%9D-%D5%BA%D5%BD%D5%A1%D5%AF/


https://armenpress.am/arm/news/949427.html https://mediamax.am/am/news/society/30439/


Kirill Shchelkin

https://rg.ru/2011/05/17/schelkin-poln.html

https://opac.flib.sci.am/cgi-bin/koha/opac-detail.pl?biblionumber=285890

https://noev-kovcheg.ru/mag/2022-01/7549.html

С Алиханяном и Кочарянцем – как Кирилл Щелкин за атомную бомбу расписывался

List of Byzantine emperors of Armenian origin

https://arar.sci.am/dlibra/publication/268361 այլ հունական Եկեղեցու հետևորդներ: Հաշ- վի չառնել այդ հանգամանքը' նշանակում է աչքաթող անել միջին դարերի մարդու աշ- խարհայեցողության էական հատկանիշը, որի համար որոջիչը ոչ թե ազգային, այլ կրոնական պատկանելությունն էր: Ուստի Բարսեղ I-ը եթե նույնիսկ հայ էր, ապա այն- քան էր «հունականացած», որ հայ ծագու- մից նրա մեջ ոչինչ չէր մնացել: Դա հաս- տատվում է նրա կրոնական քաղաքակա- նությամբ, որը ոչնչով չէր տարբերվում հայ Եկեղեցու նկատմամբ հունական Եկեղեցու վարած քաղաքականությունից: Այդ քաղա-


Maturin Veyssière La Croze called the Armenian Bible "Queen of Versions"

Coinage of Tigranes the Great

Արտաշէսեան հարստութեան դրամները = Coinage of the Artaxiad dynasty of Armenia / by Պտուկեան, Զարեհ. https://haygirk.nla.am/cgi-bin/koha/opac-detail.pl?biblionumber=2283

Vazgen Sargsyan

hy:Կարինե Խոդիկյան

Anastas Mikoyan

Between Memory and Memorial: Anastas Mikoyan and “Social Lustration” in Armenia

https://arar.sci.am/dlibra/publication/235817/edition/215357/content Անաստաս Միկոյանի արձանի տեղայնացումը՝ որպես «հիշողության վայր»

Armenian cochineal

https://hy.wikisource.org/%D4%B7%D5%BB:%D5%80%D5%A1%D5%B5%D5%AF%D5%A1%D5%AF%D5%A1%D5%B6_%D5%8D%D5%B8%D5%BE%D5%A5%D5%BF%D5%A1%D5%AF%D5%A1%D5%B6_%D5%80%D5%A1%D5%B6%D6%80%D5%A1%D5%A3%D5%AB%D5%BF%D5%A1%D6%80%D5%A1%D5%B6_(Soviet_Armenian_Encyclopedia)_13.djvu/383 

1815–30 թթ․ գործնական քիմիայի հետաքրքիր ուսումնասիրություններ է կատարել էջմիածնի միաբանության անդամ Մահակ Տեր–Գրիգորյանը (Ծաղկարար), որն զբաղվել է Արարատյան որդան կարմիրից ներկանյութ ստանալու խնդրով։ Նրա ձեռագիր աշխատություններում կան ներկանյութը կորզելու բազմաթիվ դեղատոմսեր։ Մշակել է որդի ճարպազերծման և ներկի լուծահանման սեփական եղանակներ, որոնց շնորհիվ նրան հաջողվել է անջատել տարբեր երանգների գունանյութեր։

https://web.archive.org/web/20221211153518/https://arar.sci.am/dlibra/publication/263386/edition/241235/content Ծաղկարար Սահակ Եպիսկոպոս Տեր-Գրիգորյան

https://web.archive.org/web/20210826091904/https://www.qahana.am/am/christian/show/106823018/30 Որդան կարմիրի գործածությունը կիրառական արվեստով չի սահմանափակվել: Այն նաև կաթողիկոսական ու արքայական կնիքների ներկն էր, որը վերջին անգամ պատրաստել է Սահակ եպիսկոպոսը (Ծաղկարար) և գործածել է Հովհաննես կաթողիկոսը (1831-1842 թթ): Սահակ եպիսկոպոսը պատմականորեն վերջին անձնավորությունն էր, որ XIX դարում փորձեց վերականգնել որդան կարմիրի բաղադրատոմսն ու ներկանյութ ստանալ: Նրա թողած ձեռագրերը հիմա չափազանց արժեքավոր են հնագույն գաղտնիքի վերականգնման գործում:


Moscow streets
ru:Улица Авиаконструктора Микояна
ru:Улица Маршала Баграмяна (Москва)
ru:Площадь Туманяна
ru:Улица Хачатуряна (Москва)
ru:Площадь Маршала Бабаджаняна
ru:Улица Айвазовского (Москва)
ru:Улица Алабяна

ru:Армавирская улица (Москва)
ru:Армянский переулок (Москва)
ru:Ереванская улица (Москва)

Malachia Ormanian "...it is a grateful task to pay homage to the Mekhitarists of Venice and of Vienna for the great services they have rendered to the nation by enriching so profusely the Armenian language and literature."

Name of Armenia

https://en.wiktionary.org/Armenia

Name of Georgia

https://vemjournal.org/wp-content/uploads/2021/10/03-%D5%8A%D5%A1%D5%BF%D5%B4%D5%B8%D6%82%D5%A9%D5%B5%D5%B8%D6%82%D5%B6-2021-3.pdf hy:Սարգիս Պետրոսյան

Kingdom_of_Iberia#Name

Armenian Romani

Lom people

գնչուներ, բոշաներ

https://panarmenian.net/m/arm/details/227158

https://newsarmenia.am/am/news/society/society-20140408-43041246/

https://arar.sci.am/dlibra/publication/116226

https://arar.sci.am/dlibra/publication/15224/edition/13452

Iranica

https://iranicaonline.org/articles/ayrarat

https://iranicaonline.org/articles/nakjavan

https://iranicaonline.org/articles/tigran-ii


Mirza Malkam Khan

https://www.encyclopedia.com/history/encyclopedias-almanacs-transcripts-and-maps/mirza-malkam-khan

https://referenceworks.brillonline.com/entries/encyclopaedia-of-islam-2/malkom-khan-SIM_4880

https://iranicaonline.org/articles/freemasonry-ii-in-the-qajar-period

Karas

Kvevri https://onlinelibrary.wiley.com/doi/abs/10.1002/pssc.201700008 These buried clay jars could be the ancestor of the Anatolian pithoi used by the Hittites and later the Greeks, the Armenian karas, the Georgian kwevris, and the Roman dolium

https://www.sciencedirect.com/science/article/abs/pii/S0305440310004115 wine were discovered in Chalcolithic vessels from Armenia. … in the Vayots Dzor province of Armenia. A platform inside the … the jar, interpreted as a pithos or karas

https://www.clutejournals.com/index.php/JABR/article/view/2125 During the kingdom‟s excavations of Karmir Bloor were detected karases (a karas is a very big argil jug which is usually buried under ground),

https://www.nuffieldscholar.org/sites/default/files/reports/2018_AU_Martin-Gransden_Alternative-Varieties-For-The-Australian-Wine-Industry.pdf Traditional fermentation and maturation in buried clay vessels called either Karas (in Armenia) or Qvevri (in Georgia) only represents around 5% of wine produced in both countries



https://www.nature.com/articles/ejhg2015206 Genetic evidence for an origin of the Armenians from Bronze Age mixing of multiple populations


Gohar Hambardzumian

Гоар Амбарцумян Первая женщина-математик в Армении

http://ysu.am/persons/hy/Gohar-Hambardzumyan

http://old.journal.spbu.ru/2000/29/5.html http://vambartsumian.org/index.php?cat=memoirs&sec=0 Гоарик

https://polytech.am/ru/institutes/faculty-of-applied-mathematics-and-physics/faculty/ Параллельно с ростом числа студентов в 1966 году была создана кафедра прикладной математики, первым заведующим которой была доцент Гоар Амазасповна Амбарцумян, а в дальнейшем, с 1969


Nina_Garsoïan

lengthy essay written by Prof. Dickran Kouymjian. Titled “Nina G. Garsoïan: A Professor Who Incubated Scholars, a Scholar Who Vitalized an Historical Era” the essay appeared in Journal of Armenian Studies X, 1 & 2 (2012-2013) https://web.archive.org/web/20220816072302/https://cah.fresnostate.edu/armenianstudies/documents/pdf/2014-Kouyoumjian-Homage%20to%20Nina%20Garsoian.pdf

Mount Aragats

https://www.journals.uchicago.edu/doi/full/10.1086/718333 The Project ArAGATS Kasakh Valley Archaeological Survey, Armenia: Report of the 2014–2017 Seasons


Tevfik Rüştü Aras

https://www.nytimes.com/1931/10/02/archives/turkish-premier-off-on-a-visit-to-greece-ismet-pasha-and-foreign.html?searchResultPosition=87 Leaves with Foreign Min Rushdi Bey for Greece; police arrest two men commissioned by Armenian soc, Tashnak, to assassinate him in Greece; one of them commits suicide

Yousuf Karsh

https://www.nytimes.com/1947/03/23/archives/yousuf-karsh-faces-of-destiny-portraits-by-karsh-158-pp-75.html

https://www.nytimes.com/1972/01/08/archives/karshs-camera-aims-at-person-behind-face.html


Harutyunyan, Varazdat (1992). Հայկական ճարտարապետության պատմություն [History of Armenian Architecture] (PDF) (in Armenian). Yerevan: Luys. ISBN 5-545-00215-4. Archived from the original (PDF) on 2 January 2022.

Russell, James R. (2004). Armenian and Iranian Studies. Cambrdige, Massachusetts: Harvard University Press.

http://treasury.am/

Ejmiatsin with walls

Էջմիածնի Մայր տաճարի սկզբնական տեսքը ըստ Թորամանյանի

Blue Mosque, Yerevan

1934-36

1925

1928-30

Hagop Kevorkian

https://www.metmuseum.org/exhibitions/listings/2011/islamic-art

https://as.nyu.edu/content/nyu-as/as/research-centers/neareaststudies.html

https://npg.si.edu/object/npg_67.4.1_CU

Alphabet Park

hy:Հայոց այբուբենի հուշարձան http://shirak.asj-oa.am/328/1/135-139..pdf https://armenpress.am/arm/news/432208 https://www.azatutyun.am/a/24745783.html

"...Armenian heroes of the past who favored a Russian orientation (e.g., Israel Ori, Joseph Emin, Archbishop Hovsep Arghutian, Dr. Zavriev, General Antranik, Zori Balayan, Silva Kaputikian) ...those who proposed self-reliance (e.g., Davit Beg, Aram Manukian, Nzhdeh)".

Ghazanchetsots

https://commons.wikimedia.org/File:Ilham_Aliyev%27s_visit_to_Shusha_February_2021_74.jpg

https://commons.wikimedia.org/File:%D0%91%D0%BE%D0%BC%D0%B1%D0%B0%D1%80%D0%B4%D0%B8%D1%80%D0%BE%D0%B2%D0%BA%D0%B0_%D1%86%D0%B5%D1%80%D0%BA%D0%B2%D0%B8_%D0%9A%D0%B0%D0%B7%D0%B0%D0%BD%D1%87%D0%B5%D1%86%D0%BE%D1%86_%D0%A1%D1%83%D1%80%D0%B1_%D0%90%D0%BC%D0%B5%D0%BD%D0%B0%D0%BF%D1%80%D0%BA%D0%B8%D1%87_(%D0%A1%D0%B2%D1%8F%D1%82%D0%BE%D0%B3%D0%BE_%D0%A5%D1%80%D0%B8%D1%81%D1%82%D0%B0_%D0%92%D1%81%D0%B5%D1%81%D0%BF%D0%B0%D1%81%D0%B8%D1%82%D0%B5%D0%BB%D1%8F)_%D0%B2_%D0%A8%D1%83%D1%88%D0%B8.jpg

Nemesis

Operation Nemesis

https://armenpress.am/eng/news/1110364.html I consider that a wrong decision was made. Pashinyan about the installation of the "Nemesis" monument in Yerevan

https://armenpress.am/eng/news/1110319.html I wouldn’t want Turkey to perceive Nemesis monument as unfriendly step, Speaker of Parliament Simonyan says in Ankara

https://www.azatutyun.am/a/32397515.html Armenian Parliament Speaker ‘Regrets’ Turkish Reaction to Yerevan Monument

https://armenpress.am/eng/news/1110529.html Yerevan city authorities have no intention of removing Nemesis monument after Turkey’s reaction – RFE/RL

https://www.azatutyun.am/a/32403147.html Արձանի տեղադրումը Հայաստանի ներքին հարցն է. Արմեն Գրիգորյան

https://news.am/eng/news/758016.html Presidential spox: We will not leave unanswered the move accusing Turkey of genocide

https://www.civilnet.am/news/699774 Ավինյանը բացառում է, որ «Նեմեսիս»-ի հուշարձանը կապամոնտաժվի

https://www.azatutyun.am/a/32417039.html «Նեմեսիս»-ի արձանի վերաբերյալ բողոք Անկարայից Երևանը դիվանագիտական խողովակով չի ստացել

https://www.azatutyun.am/a/32425563.html Չավուշօղլուն սպառնում է «նոր միջոցներ ձեռնարկել», եթե Հայաստանը «չուղղի իր սխալը»

Chosen people

Chosen people

Anthony D. Smith: "In this context, we need to recall the vital role played by the early Armenian Church, and especially Mesrop Mashtots, in helping to develop the Armenian language through a new, original script, the better to convert and unite Armenians as a chosen people."

Panossian, 44 Being the first nation to officially accept Christianity as the state religion also gave Armenians—and especially later nationalists—a powerful claim to be a ‘chosen people’.21 ... This has remained the case, even if the idea of being a chosen people is no longer widely believed by contemporary Armenians.

105 The argument went as follows: According to the Bible the Garden of Eden was in Armenia, therefore Adam must have spoken Armenian, and since Adam spoke to God, Jehovah too must have spoken Armenian! Noah (who died in Armenia after the ark landed on Mount Ararat) and his offspring spoke in Armenian too. This Armenian language, spoken by Adam and Noah in Armenia, still exists; it ‘did not mix, it did not disappear, and it did not change, and it is the same that currently exists in Armenia’.75 This made the Armenians the chosen people, the inhabitants of the sacred land of Eden, and speakers of the sacred language, which was also the original language of humanity (all others being derivatives of it).

Cleveland Jewish News https://www.clevelandjewishnews.com/community/circle_of_life/we-are-not-alone/article_7066fd78-1f92-11eb-bfdb-df1028ddae39.html Like the Jews, the Armenians consider themselves a chosen people of God, being the first nation to adopt Christianity as its official religion, and attributing our existence solely to His Providence.

https://www.tandfonline.com/doi/abs/10.1080/714000931 One of the most powerful means to reinforce such uniqueness has been the notion of ‘chosen people’.23 The textual basis of being a ‘chosen people’ was already set in the fifth century by the Armenian historian Agathangelos who wrote about the Armenians’ conversion to Christianity

The idea of being the first Christian nation, and a chosen people, was propagated throughout the centuries by Armenian historians (many of them priests) and the church itself.

https://books.google.am/books?id=YL1FAAAAIAAJ&pg=PA356&dq=armenians+%22chosen+people%22&hl=en&sa=X&ved=2ahUKEwj53cLEwMv7AhVPQvEDHWLKBE0Q6AF6BAgIEAI#v=onepage&q=armenians%20%22chosen%20people%22&f=false The close resemblance of the Jews and Armenians will be observed by the reader : both the chosen people of God . The children of Israel were the chosen people before Christ , and as the Armenians became the first Christian nation after ...

https://books.google.am/books?id=ogGdEAAAQBAJ&pg=PA92-IA2&dq=armenians+%22chosen+people%22&hl=en&sa=X&ved=2ahUKEwj53cLEwMv7AhVPQvEDHWLKBE0Q6AF6BAgKEAI#v=onepage&q=armenians%20%22chosen%20people%22&f=false Holding the belief of being 'the chosen people' formed a national identity with Armenians throughout centuries.


https://www.president.am/en/press-release/item/2019/01/18/President-Armen-Sarkissian-and-Nouneh-Sarkissian-met-with-representatives-of-Armenian-community-in-Abu-Dhabi/


Armenia and Her People: Or, The Story of Armenia by an Armenian books.google.am › books

George H. Filian · 1896 · ‎Full view · ‎More editions The close resemblance of the Jews and Armenians will be observed by the reader : both the chosen people of God . The children of Israel were the chosen people before Christ , and as the Armenians became the first Christian nation after


International Comparative Perspectives on Religion and Education books.google.am › books

Charl C. Wolhuter, ‎Corene de Wet · 2014 · ‎Preview · ‎More editions The resulting encounters with diverse cultural values of the three Empires enhanced the Armenians' intellectual and ... seen as the foundational core in the development of the Armenian national identity as God's uniquely chosen people.

The Medieval Chronicle VI - Page 108 books.google.am › books

Erik Kooper · 2009 · ‎Preview · ‎More editions tonography, in which the history of the Armenian people was viewed as the continuation of the Biblical history of the chosen people of God, and in which the reverses that the Armenians


Ethics after Christendom: Toward an Ecclesial Christian Ethic books.google.am › books

Vigen Guroian · 2004 · ‎Preview · ‎More editions ... of Armenian soil and its future.9 The patriarch thus wove strands of the Armenian " sacred history " and the belief in Armenia as a specially chosen people of God into the warp of the Armenian struggle for national independence .

Medieval scholars

David the invincible

http://serials.flib.sci.am/openreader/Hay%20joxovrdi%20patmutyun_%20h.2/book/index.html#page/590/mode/2up

https://plato.stanford.edu/entries/david/

Amirdovlat of Amasia

https://www.iranicaonline.org/articles/amirdovlat-amasiatsi

https://pubmed.ncbi.nlm.nih.gov/28092465/

Grigor Magistros

"polymath" https://www.degruyter.com/document/doi/10.1515/9783110489941-012/html?lang=en Among Others: Greek in Context in the Letters of Grigor Magistros Pahlawuni (eleventh century) The erudite layman Grigor Magistros Pahlawuni (c. 990–1058) is an example of the appropriation and transformation of Greek learning in Armenian culture.

https://www.cambridge.org/core/journals/byzantine-and-modern-greek-studies/article/byzantophilia-in-the-letters-of-grigor-magistros/0092527E9E7CFE0A2A583A924E2E59AC/share/df5a22360741cba79c759fa101d4965ab9a4ddce Byzantophilia in the letters of Grigor Magistros?

https://ixtheo.de/Record/1750438003 Sciences and Learning in Armenia between Anania Širakac‘i and Grigor Magistros

http://serials.flib.sci.am/openreader/Hay%20joxovrdi%20patmutyun_%20h.3/book/index.html#page/1032/mode/1up Բագրատունիներ. Փիլիսոփայություն, ընդդիմադիր գաղափարախոսություն, նորպլատոնական, բնափոիլիսոփայան, 332-339 Մագիստրոս http://serials.flib.sci.am/openreader/Hay%20joxovrdi%20patmutyun_%20h.3/book/index.html#page/340/mode/1up

Graeco-Armenian

Graeco-Armenian

Kim, Ronald I. (2018). "Greco-Armenian: The persistence of a myth". Indogermanische Forschungen. 123 (1). doi:10.1515/if-2018-0009.

247 It has been generally held since the beginning of the 20th century that Armenian is more closely related to Greek than to any other Indo-European branch. A more recent minority opinion posits an especially close relationship between Greek and Armenian, even going so far as to assume a period of Greco-Armenian unity.

this paper argues that the available evidence does not at all support this stronger hypothesis.

These considerations suggest that pre-Armenian belonged to a dialect continuum encompassing the ancestors of Greek, Phrygian, and Indo-Iranian for some time after the breakup of Proto-Indo-European, but made up a distinct speech community already by the late 3rd millennium BC.

The hypothesis that Armenian is more closely related to Greek than to any other Indo-European (IE) branch goes back to the beginnings of the 20th century. In a lengthy article devoted to the relationship of Armenian with other IE languages, Pedersen (1906: 442; cf. 1924: 225) stated that “… eine betrachtung des schon früher gesicherten etymologischen materials zugleich mit den im vorliegenden aufsatz gewonnenen resultaten mich zu der ansicht geführt hat, dass das Armenische keiner anderen idg. sprache so nahe steht wie dem Griechischen.” Meillet (1925; 1927; 1936: 142–143) investigated lexical, phonological, and morphological isoglosses linking the two languages and similarly concluded that “ces deux

248 groupes proviennent de parlers qui, dans le domaine indo-européen, devaient être voisins les uns des autres” (1925: 1). This view was shared by Bonfante (1937), who listed 24 phonological isoglosses linking Greek and Armenian (see Section 2 below), as well as Solta (1960: 462–466, 483; 1963: 125–126; 1990: 14–17), who confirmed Pedersen and Meillet’s hypothesis of a close relationship between Greek and Armenian based on both morphological and lexical isoglosses.1 Both Solta and Djahukian (1980) concluded that Armenian shares the most lexical isoglosses with Greek, with Indo-Aryan following in second place; Djahukian (1982: 201–205) arrived at the same finding on the basis of phonological and morphological isoglosses. Wyatt (1982: 40) likewise determined from his comparison of lexico-semantic fields that Greek and Armenian shared “at least pastoral items and perhaps more particularly, herding words having to do primarily with sheep and goats.” Schmidt (1980: 38; cf. 1985: 214–217; 1987: 39; 1988: 601) saw Armenian as an “eastern IE language” sharing isoglosses above all with Greek, Phrygian, and Indo-Iranian (see below), but also regarded “the particularly close connections between Armenian and Greek … as proven.”

249 Over the past few decades, however, there has emerged a tendency to interpret Pedersen’s original hypothesis in terms of an especially close mutual relationship between Armenian and Greek: thus already Bonfante (1937: 33) wrote that “le grec et l’arménien forment parmi les langues indo-européennes un groupe extrêmement serré.” In its strongest form, this version posits a “Greco-Armenian” branch of the IE family, comparable to e.g. Indo-Iranian or Balto-Slavic. Hamp (1976: 91) went so far as to declare that the time is not far off “when we should speak of Helleno-Armenian,” and in the following years he repeatedly referred to “Helleno-Armenian” innovations (see e.g. Hamp 1979: 4–5; 1983a; 1983b; 1989; 1992: 58). Greppin (1982) explicitly stated that “proto-Greek and proto-Armenian were indeed one and the same language at a time somewhere before the second millennium” (347), i.e. “proto-Greek and proto-Armenian must be directly taken from the same immediate source” (352). On a more modest level, de Lamberterie (1992: 239) declared the possibility of reconstructing “de véritables mots grécoarméniens d’une certaine ampleur.”

As a result, scholars of IE historical linguistics often operate under the tacit assumption that Armenian must have undergone the same developments observable in Greek, and even posit Proto-Greco-Armenian preforms of apparently cognate formations.

250 But is the tacit assumption of a period of Greco-Armenian unity justified, and with it the methodological practice of looking to Greek in the first place to explain unsolved problems of Armenian historical grammar? It seems to me that much recent scholarship on Armenian historical-comparative linguistics has confused or conflated two quite distinct hypotheses:

1. The prehistoric dialects ancestral to Armenian and to Greek were in close enough geographical proximity and contact that they participated in a number of innovations. In many cases, these isoglosses are shared with one or more neighboring dialects, e.g. those ancestral to Phrygian or the even more poorly attested IE languages of the ancient Balkans, or others which died out without leaving any records of their existence.

2. The ancestors of Armenian and Greek formed a single speech community (naturally with internal variation) for some time after the breakup of PIE. During that period, they underwent a set of exclusive innovations not shared with other IE languages. As a result, it is possible to reconstruct Proto-Greco-Armenian preforms for linguistic material inherited by both Greek and Armenian, just as one may reconstruct Proto-Indo-Iranian ancestors of cognate forms in Indo- Aryan and Iranian, or Proto-Balto-Slavic ancestors of cognate forms in Baltic and Slavic.

251 Does the available evidence justify this kind of prehistoric relationship for Armenian and Greek, i.e. the strong version of the Greco-Armenian hypothesis? In fact, two recent studies have argued that it does not. Clackson (1994), in by far the most detailed examination to date of the linguistic relationship between Greek and Armenian, asserts that “morphological developments … revealed little evidence in favour of the sub-group hypothesis,” and that “lose scrutiny of the phonological and lexical agreements between Greek and Armenian … did not provide sufficient evidence to refute conclusion” (199), though he does not exclude the possibility that the two languages descend from neighboring dialects of PIE (201).


From a computational perspective, Ringe, Warnow & Taylor (2002) tentatively favor a Greco-Armenian subgroup on the basis of their cladistic models, but concede that “the evidence … is significantly poorer than for Italo-Celtic” (102), con-

252 sisting of the six lexical characters ‘day (= 24 hours)’, ‘husband’, ‘not’, ‘wind’, ‘grind’, and ‘young’. Furthermore, “the absence of any phonological or inflectional character makes it qualitatively poorer” than for Italo-Celtic (103), leading them to pronounce Greco-Armenian “by far the weakest of the larger subgroups our methodology has found” (106).

My intention in the following pages is not to challenge hypothesis 1, which I consider highly probable, but rather to argue that the phonological and morphological facts simply do not support hypothesis 2.

263 The largely negative result of the preceding sections confirms the position laid out in the introduction, namely that the list of linguistic innovations exclusively shared by Greek and Armenian is overwhelmingly composed of lexical items. Furthermore, most of these involve general root cognations, not full word equations allowing for reconstruction of an intermediate preform, which raises the possibility that they are either (partial) independent creations or even borrowings from a third language. In this respect, the relationship between Greek and Armenian differs greatly from that of Indo-Aryan and Iranian, or Baltic and Slavic, where it is possible to reconstruct dozens of distinct lexical preforms for Proto-Indo-Iranian and Proto-Balto-Slavic, respectively.

This picture is consistent with the hypothesis that the dialects ancestral to Greek and Armenian were in geographical proximity in prehistoric times, say up to the late 3rd millennium BC, but in no way justify a unitary Proto-Greco-Armenian intermediate in time between Proto-Indo-European and the emergence of the Greeks (and later, the Armenians) in the historical record. I thus concur with the findings of Martirosyan (2013: 85), who on the basis of a detailed review of the lexical evidence concludes: 

… that Armenian, Greek, (Phrygian) and Indo-Iranian were dialectally close to each other. Within this hypothetical dialect group, Proto-Armenian was situated between Proto-Greek (to the west) and Proto-Indo-Iranian (to the east). The Indo-Iranians then moved eastwards, while the Proto-Armenians and Proto-Greeks remained in a common geographical region for a long period and developed numerous shared innovations. At a later stage, together or independently, they borrowed a large number of words from the Mediterranean/Pontic substrate language(s), mostly cultural and agricultural words, as well as animal and plant designations.

264 The continuing popularity of the Greco-Armenian hypothesis is no doubt due in large part to the inertia of established scholarly opinion, as well as the deeply rooted temptation to interpret the often difficult Armenian facts through the prism of the far better understood historical grammar of Greek. This practice has on more than one occasion influenced scholars in favor of or against a particular hypothesis on the grounds that the sound change, morphological formation, distribution of stems, etc. in question is or is not attested in Greek, rather than because it explains the Armenian data better or worse than alternative models. One must therefore resist the temptation to give preference to “Hellenoid” explanations and dismiss too quickly comparisons with other (neighboring) IE branches such as Balto-Slavic, which may in fact be of some importance and even point to shared innovations, as seen above in the case of verbal morphology (Section 4). At any rate, one can hardly disagree with the opinion of de Lamberterie (2011: 367) that “les isoglosses entre l’arménien et le grec mises en évidence, dans les années 1920 et 1930, par Meillet et Pedersen doivent être aujourd’hui restituées dans un ensemble plus vaste.”



Greppin, John A. C. (1987). "The Fate of Arabic Botanical Loanwords in Modern Armenian". Mankind Quarterly. 27 (3). "...Armenian, an Indo-European language most closely connected to Greek..."

...Armenian and Greek languages are close to one another (however, they may form a paraphyletic assemblage)... 

All the unrooted trees agree that there are four supergroups of IE languages (Balto-Slavonic, Romano-Germano-Celtic, Armenian-Greek, and Indo-Iranian); however, some of them are likely not to be clades. On the contrary, even the unrooted trees differ in relative position of the above four groups (Indo-Iranian group is close to Balto-Slavonic languages in the multistate matrices, while to Armenian-Greek languages in the binary matrix) and predominantly in position of the ‘‘wild card’’-behaved Albanian language (close to Romano-Germano-Celtic languages in multistate matrices, close to Indo-Iranian languages in the binary matrix).



BA Olsen, R Thorsø - The Indo-European Language Family, 2022 - books.google.com … The idea of a particularly close relationship between Armenian and Greek has https://books.google.am/books?id=xzKAEAAAQBAJ&pg=PA209&lpg=PA209&dq=%22particularly+close+relationship+between+Armenian+and+Greek+has%22&source=bl&ots=VyLUEdNJj3&sig=ACfU3U3AnVNAMhlHO9R37qgq7kKo1RqBvg&hl=en&sa=X&ved=2ahUKEwjl_pqTsZf6AhWYQfEDHS0WCvQQ6AF6BAgEEAM#v=onepage&q=%22particularly%20close%20relationship%20between%20Armenian%20and%20Greek%20has%22&f=false


https://aspirantum.com/blog/all-you-need-to-know-about-armenian-language

https://www.degruyter.com/document/doi/10.31826/jlr-2019-173-407/html On the place of Phrygian among the Indo-European languages Bartomeu Obrador-Cursach


The early history of Indo-European languages TV Gamkrelidze, VV Ivanov - Scientific American, 1990 - JSTOR … and deciphered manuscripts in close to a dozen ancient languages from sites … of the Greek Armenian-Indo-Iranian dialects began with the breakup of the main Indo European language


A Grammar of Modern Indo-European: Language and Culture, ... books.google.am › books

Carlos Quiles, ‎Fernando Lopez-Menchero · 2009 · ‎Full view Armenian has been traditionally regarded as a close relative of Phrygian, apparently closely related to Greek, sharing major isoglosses with it. The Graeco- Armenian hypothesis proposed a close relationship to the Greek language


Militarism and the Indo-Europeanizing of Europe - Page 233 books.google.am › books

Robert Drews · 2017 · ‎Preview · ‎More editions 122–123: after performing three analyses, the authors state that “all results indicate . . . that Armenian and Greek languages are close to one another (however, they may form a paraphyletic assemblage).”


Bono Homini Donum: Essays in Historical Linguistics in Memory ... books.google.am › books

Yoel L. Arbeitman, ‎Allan R. Bomhard · 1981 · ‎Preview · ‎More editions Earlier, Diakonoff (1976) expressed his strong views that Armenian and Phrygian share a very close relationship12. Neroznak (1976:176-7 and 302) further states that Phrygian occupies an intermediate position between Greek and Armenian.


https://www.academia.edu/8884381/%D5%80%D5%A1%D5%B5%D5%A5%D6%80%D5%A5%D5%B6%D5%A8_%D5%B7%D5%B8%D6%82%D5%B4%D5%A5%D6%80%D5%A5%D6%80%D5%A5%D5%B6%D5%A8_%D5%A5%D6%82_%D5%B8%D6%82%D6%80%D5%A1%D6%80%D5%BF%D5%A5%D6%80%D5%A5%D5%B6%D5%A8 Իսկ այդ հայ-հունական ընդհանուր լեզուն

The Passing of the Great Race The passing of the great race; or, The racial basis of ... books.google.am › books

Madison Grant · 2022 · ‎Preview · ‎More editions 396, speaking of language, says: “That the Armenians were an offshoot of the Phrygians as mentioned in Herodotus VII, 73, is proved by the most modern linguistic results, which show that Armenian comes closer to Greek than to the

Satala Aphrodite

Satala Aphrodite

Bronze Head of Aphrodite/Anahit

10 kilograms (22 lb)

Probably Asia Minor, middle of the 4th century BC

This magnificent head, which has usually been interpreted as representing Aphrodite

Though the back of the head is considerably damaged, the face has fortunately escaped with little injury. On the front of the neck two faults in casting have been repaired by the insertion of strips of bronze and the bronze of the face shows signs of oxidization.

The hair is waved each side with two curls falling on the forehead, and gathered under a thick fillet, in which ornaments have been inserted; a ringlet hangs in front of each ear, and another on each side of the neck. The mouth is slightly open; the eyes have been inlaid with precious stones or enamel.

With this head was found a left hand holding a fragment of drapery, which from the style and condition of the bronze appears to have belonged to this statue. It was therefore suggested that the original was a copy of the Cnidian Aphrodite of Praxiteles, in which the left hand held the drapery at her side, as in the statue in the Vatican. But it is now generally recognized that the head reflects the style of Scopas rather than that of Praxiteles, and the low broad forehead, the intensely gazing deep- set eyes, and the large heavy nose, are all characteristic of the stongly marked individuality of that sculptor's heads. Moreover, it is by no means certain that the head represents Aphrodite, and it has much in common with some of the effeminate fourth-century types of male deities, such as Apollo or Dionysos.

The style of the sculpture is characterized by largeness and simplicity, and the work may be assigned to the middle of the fourth century BC.

This bronze statue was found in Satala, now Sadagh, near Erzinjan in Armenia Minor. This place is notable as the site of the temple of the Armenian goddess Anahit (Persian Anahila) well known to classical authors such as Strabo, Plutarch and Tacitus, who call her the 'Persian Diana'. Anahit is mentioned by Armenian sources in connection with the famous temple at I^rez modern Hrzinjan in the province of Ekegheats (Acilisene), the site where this bronze head was found. Strabo testifies thai Anahit was held in special honour by the Armenians and mentions the custom whereby the most prominent men consecrated their daughters to this temple. Agai'angeghos says that crowns and thick branches were offered to Anahit.

Her statues at Hrez and Ashtishat were made of gold. P'awstos Buzand speaks of a site dedicated to her on Lion Mountain near Erez, 'called the throne of Anahit'. Movses Khorcnatsi refers to her by the name Artemis, the Greek goddess with whom she was identified, whose gilded bronze statue was brought to Arma\ ir from Asia Minor by King Artashes and set up in Rrez. Movses also mentions a statue of Artemis brought to Arlashat from Bagaran. Agai'angeghos confirms what Strabo had said of Anahit, adding that she had a special place in the af fections of the Armenian people. She gives Armenia not onlv life, fertility and protection, but is also the glory of the Armenian race and lis protector. She is the benefactor of all human nature and hence is regarded as mother. In more tangible terms, the great wealth showered upon her sanctuaries was because she was called 'golden mother, the goldcn-boni goddess'. Agat'angeghos in his Historv of the conversion of Armenia to Christianity records that in the first year of his :"eign King Trdat went to the village

and visited the temple of Anahit to offer sacrifice there. The king ordered Gregory the Illuminator also to present to the altar of Anahit offerings of crowns and thick branches of trees. Gregory refused to worship the goddess Anahit, and was then thrown into the deep pit (Khor Virap). Gregory's survival in the prison for nearly fifteen years plays a decisive role in convincing the king of the superiority of Chri.stianity. After the conversion of King Trdat, the images of Anahit throughout Armenia were destroyed. The prc- Chri.stian pagan festival of Vardavar, 'the bearing of roses', celebrated in August and associated with Anahit, is now observed in conjunction with the feast of the Transfiguration of Christ, when in place of rose petals water is sprinkled on the congrcgat ion.

This bronze statue was found in Satala, now Sadagh, near Erzinjan in Armenia Minor. This place is notable as the site of the temple of the Armenian goddess Anahit (Persian Anahita) well known to classical authors such as Strabo, Plutarch and Tacitus, who call her the 'Persian Diana'. Anahit is mentioned by Armenian sources in connection with the famous temple at Erez modern Erzinjan in the province of Ekegheats (Acilisene), the site where this bronze head was found. Strabo testifies that Anahit was held in special honour by the Armenians and mentions the custom whereby the most prominent men consecrated their daughters to this temple. Agat'angeghos says that crowns and thick branches were offered to Anahit. Her statues at Erez and Ashtishat were made of gold. P'awstos Buzand speaks of a site dedicated to her on Lion Mountain near Erez, 'called the throne of Anahit'. Movses Khorenatsi refers to her by the name Artemis, the Greek goddess with whom she was identified, whose gilded bronze statue was brought to Armavir from Asia Minor by King Artashes and set up in Frez. Movses also mentions a statue of Artemis brought to Artashat from Bagaran. Agat'angeghos confirms what Strabo had said of Anahit, adding that she had a special place in the affections of the Armenian people. She gives Armenia not only life, fertility and protection, but is also the glory of the Armenian race and its protector. She is the benefactor of all human nature and hence is regarded as mother. In more tangible terms, the great wealth showered upon her sanctuaries was because she was called 'golden mother, the golden-born goddess'. Agat'angeghos in his History of the conversion of Armenia to Christianity records that in the first year of his reign King Trdat went to the village of Erez in the province of Ekegheats, and visited the temple of Anahit to offer sacrifice there. The king ordered Gregory the Illuminator also to present to the altar of Anahit offerings of crowns and thick branches of trees. Gregory refused to worship the goddess Anahit, and was then thrown into the deep pit (Khor Virap). Gregory's survival in the prison for nearly fifteen years plays a decisive role in convincing the king of the superiority of Christianity, After the conversion of King Trdat, the images of Anahit throughout Armenia were destroyed. The pre- Christian pagan festival of Vardavar, 'the bearing of roses', celebrated in August and associated with Anahit, is now observed in conjunction with the Feast of the Transfiguration of Christ, when in place of rose petals water is sprinkled on the congregation.


A fine bronze head, like that of a Greek Aphrodite, has been found at Satala, which is thought to belong to a statue of Anāhīd.

The Armenians, according to Strabo (Geography 11.14.16), shared in the religion of the Persians and the Medes and particularly honored Anaïtis.

From the 1st century A.D. onward, a temple of this goddess at Eriza (Erez) in Acilisene enjoyed great fame; an unverifiable tradition ascribed its foundation to Tigranes the Great (Moses of Khoren 2.14 in Langlois, Historiens II, p. 88). This holy place, “the wealthiest and most venerable in Armenia” (Cicero Pro lege Manilia 9.23)

Anaïtis was worshipped at Eriza in the guise of a huge gold image. In 34 B.C. (rather than 36 B.C.) this idol was taken away by Mark Antony’s soldiers who smashed it and shared the fragments among themselves (Pliny, Naturalis historia 33.82-83).

There are references to offerings at her altars; and in 36 B.C. one of Mark Antony’s soldiers carried off a famous statue to her in solid gold from the temple at Erez.

Acilisene, being the cult’s main center in Armenia, came to be known as Anaetica, i.e., the land of Anaïtis (Dio Cassius 36.48.1; Pliny Naturalis historia 5.83).

The kings of Armenia were steadfast supporters of the cult at Eriza, which seems to have been closely associated with the national monarchy.

According to Greek version of the Book of Agathangelos, tradition required the kings to travel annually to Eriza on the occasion of the goddess’s festival (G. Garitte, Documents pour l’étude du livre d’Agathange, Vatican City, 1946, p. 78). Tiridates accordingly made this pilgrimage and offered sacrifices as well as wreaths and boughs to Anāhīd (Anahit) in the first year of his reign (Agathangelos, section 21, in Langlois, I, pp. 125-26).

After the conversion of Tiridates, the images of Anahit throughout Armenia were smashed.

...comes almost certainly from a late Hellenistic cult statue.

Shortly afterwards a bronze hand, almost certainly from the same statue, was presented to the Museum. No more of the statue has ever surfaced.

The head has been identified as that of the goddess Aphrodite from its resemblance to other heads on complete Aphrodite statues: it has been suggested that the statue was probably of the 'Cnidian Aphrodite' type, which showed the goddess naked, pulling drapery from a support by her side.

The findspot however, has also suggested that the statue may alternatively represent the Iranian goddess Anahita, who was later assimilated with the Greek goddesses Aphrodite and Athena.

The features of the full, rather heavy face are very regular, the modelling of the cheeks and chin subtle and rounded. The hair is extremely finely worked, its waves, curls and ringlets, including the wisps in the centre of the forehead, contrasting with and setting off the smoothness of the skin. The eyes, now empty sockets, would originally have been inlaid with either precious stones or glass paste, and the lips may have been coated with a copper veneer.

A late Hellenistic date, perhaps in the first century BC, is suggested by the thin walls of the casting. Since no traces of a temple were ever found when the alleged site was excavated, the original setting of this statue remains a mystery;

the exceptional quality of the surviving elements, however, suggest that it must have formed a highly impressive figure.

despite excavations by Alfred Biliotti and David George Hogarth.

A Guide to the Exhibition Galleries of the British Museum, Bloomsbury, 1892, p. 155 § 7. In this Room are exhibited Greek bronzes, dating from the fifth century B. C. onwards, and the Collection of Roman bronzes. In the Centre of the Room: 

The head of a goddess, who has been identified, but not with certainty, as Aphrodite. This fine example of a Greek bronze, sculptured in a large commanding style... 

...the Head of Aphrodite from Satala (no. 26), none of which is more than c.3 mm thick. Within the Head of Aphrodite and cast in one with it are two bronze bridges, each c.8 mm in diameter, one connecting the chin to the lower lip and the other the left side of the temple to the bottom of the crown.


Ancient Anatolia: Fifty Years' Work by the British Institute ... - Page 274 

Dr. Roger Matthews, ‎British Institute of Archaeology at Ankara · 1990 
https://books.google.am/books?id=wElHDwAAQBAJ&pg=PA274&dq=satala+head&hl=en&sa=X&ved=2ahUKEwiIvvvT1pz6AhU4QfEDHc6VB5oQ6AF6BAgEEAM#v=onepage&q=satala%20head&f=false

The present survey confirmed that by far the most accurate and valuable description of the remains at Satala was written by Alfred Biliotti, the British vice-consul at Trebizond (Trabzon), as a result of his visit to the site in September 1874. Timothy Mitford, who published the full report in Anatolian Studies exactly one hundred years later, was equally full of praise for Biliotti's work (Mitford 1974a, 221). Sadly, such a view is not shared by other scholars who have written about Satala and the eastern limes in recent years (cf. Sinclair 1989, 330; Isaac 1990, 38 n. 122, 139). Biliotti's work, which included some excavation, had been prompted by the discovery in 1873 of fragments of a number of bronze statues (fig 22.1), including the famous head of Aphrodite now on display in the British Museum (Burn 1991, 128-9; Wilkinson 1988-9, 230-231 , fig 12). The head came into the British Museum by a circuitous route and was registered (as GR 1873.8-20.1) on August 20, 1873. Biliotti only reached Satala on September 1, 1874, thus disproving the frequently-repeated myth that Biliotti found the head and took it back to the British Museum (cf. Russell 1987, 249; Sinclair 1989, 330).


A History of Technology: The Mediterranean civilizations and ... Charles Joseph Singer · 1956 · ‎Snippet view · ‎More editions A good example of such work is the bronze head of Aphrodite from Satala , Armenia , in the British Museum . In addition to the bridges a number of fingermarks are visible inside the head , proving that the core could not have been made ...


The Glory of Greece and the World of Alexander - Page 166 Michael Davison · 1980 · ‎Snippet view This bronze head found at Satala -present - day Sadagh in eastern Turkey — is thought to represent Anahita , a goddess of Persian origin ; but the features , the slight tilt of the head , and the brow encircled by a stephane

Armenian Bolsheviks and communists

https://www.nytimes.com/2001/05/19/world/georgi-shakhnazarov-dies-soviet-propagandist-was-77.html?searchResultPosition=220 An ethnic Armenian, Mr. Shakhnazarov Georgi K. Shakhnazarov, a propagandist and political scientist of the Soviet era who rose to become a pro-reform assistant to Mikhail S. Gorbachev

Plane incidents

Category:Aviation accidents and incidents in Armenia

1925 Alexander Miasnikian

1958 C-130 shootdown incident

1991 Azerbaijani Mil Mi-8 shootdown

1992 Azerbaijani Mil Mi-8 shootdown

1994 Iranian Air Force C-130 shootdown

2006 Armavia Flight 967 https://hetq.am/en/article/61380

2008 Belavia Flight 1834

2009 Caspian Airlines Flight 7908

2020 Russian Mil Mi-24 shootdown

Agagianian

Gregorio Pietro Agagianian

http://echmiadzin.asj-oa.am/1327/ «Մեր օրերի իրական Վասակը» (Արտասահմանյան հայ մամուլի տեսություն)

http://echmiadzin.asj-oa.am/1203/ Կաթողիկե եկեղեցի

http://echmiadzin.asj-oa.am/1384/ Կարդինալ Աղաջանյանի այցելությունը


his return to Georgia in 1919. Не had been ordained in Rome two years earlier, after winning degrees in philosophy, sacred theology, and canon law, and had served as faculty member of the Pontifical seminary.

During a 14-year stretch in Rome, he rendered useful service as an authority on Oriental canon law. He taught scores of seminarians from the U.S. at the College of the Congregation of the Propagation of the Faith. Seventeen of his former American students have since become bishops.


Few cardinals have seen as much of the world as Agagianian. In 1954 he became the first Prince of the Church to visit Iran. Early in 1959 he became the first man in his post to visit the Far Eastern missions. At his first stop on this 11,000-mile journey, he presided over South Vietnam's first Marian congress in Saigon. The 1,150,000 South Vietnam Catholics are a minority but are the best-organized religious group in a country dominated by strife-torn Buddhists.

Cardinal Agagianian then visited Thailand, Formosa, Hong Kong, Korea, and Japan. In Seoul, Korea, 3,000 Catholics thronged the cathedral for a pontifical Mass sung by the cardinal while hundreds more stood outside the church in a driving rain. Referring to the Catholics in Red China, Agagianian told the congregation, "My mind turns with much pain to our brethren who, not so far from here, are persecuted by the enemies of God."


Pontifical Lateran University Շուտով Լաթերանյան համալսարանում սկսում է ուսումնասիրել քաղաքագիտություն և եկեղեցական իրավունք: 1919թ. ստանում է քաղաքական և եկեղեցական իրավունքի մասնագետի վկայական: Նույն թվին վերադառնում է Կովկաս մինչև 1921թ. ծառայում Թիֆլիսի Գրիգոր Լուսավորիչ կաթողիկե եկեղեցում11:

1921թ. սեպտեմբերի 10-ին Լևոնյան վարժարանի տեսուչ գերապատիվ Սարգիս Տեր Աբրահամյանի առաջարկով Աղաջանյանը վերադառնում է Հռոմ և նշանակվում վարժարանի փոխտեսուչի պաշտոնում, որպեսզի օժանդակեր իր ուսուցչին:

1932թ. հոկտեմբերի 4-ին Ֆրանցիսկոս Աղաջանյանն ընտրվում է որպես Լևոնյան վարժարանի տեսուչ: Պիոս ԺԱ պապը նրան շնորհում է «Գաղտնի Սենեկապետի» պատվաստիճանը:

http://publications.ysu.am/wp-content/uploads/2019/08/004-Lilit_Poghosyan.pdf

Papal legate to the Marian Congress, Saigon, South Vietnam, January 31, 1959

a first Vatican accolade was seen a month ago when Agagianian inaugurated an international training center built by Opus Dei on Rome's outskirts.

Agagianian is "apparently acceptable even to the conservatives of the Curia." 100,000 Catholic Armenians; "He is a brilliant linguist and an expert on communism and the Middle East."


https://www.nytimes.com/1958/12/11/archives/prelates-of-asia-weigh-red-peril-100-catholic-leaders-from-20.html?searchResultPosition=17 https://www.nytimes.com/1958/12/18/archives/prelates-end-sessions-manila-catholic-conference-decries-red-grip.html?searchResultPosition=34

Vatican II

https://www.nytimes.com/1960/06/07/archives/pope-designates-11-cardinals-to-plan-ecumenical-council-german-to.html?searchResultPosition=47 https://www.nytimes.com/1963/06/04/archives/post-awaits-vote-archbishop-of-milan-a-possible-choice-as-new.html?searchResultPosition=48 https://www.nytimes.com/1963/09/27/archives/vatican-revises-councils-rules-procedures-are-simplified-and-debate.html?searchResultPosition=31 https://www.nytimes.com/1963/10/30/archives/vatican-council-bars-emphasis-on-mary-in-separate-document-emphasis.html?searchResultPosition=75 https://www.nytimes.com/1964/10/29/archives/us-bishops-urge-attack-on-racism-they-ask-council-to-issue.html?searchResultPosition=88


https://www.nytimes.com/1964/11/07/archives/missionary-role-stressed-by-pope-he-calls-it-divine.html?searchResultPosition=85

https://www.nytimes.com/1969/07/15/archives/3-cardinals-and-a-layman-will-visit-uganda-with-pope.html?searchResultPosition=27

Armenia-Iran weapons

https://wikileaks.org/plusd/cables/07BAKU766_a.html
https://wikileaks.org/plusd/cables/08STATE134490_a.html
 https://wikileaks.org/gifiles/attach/136/136611_Iran%20Armenia%20Weapons.docx
https://web.archive.org/web/20220724091028/https://webcache.googleusercontent.com/search?q=cache%3Ae80MqYyBBR0J%3Ahttps%3A%2F%2Fwikileaks.org%2Fgifiles%2Fattach%2F136%2F136611_Iran%2520Armenia%2520Weapons.docx+&cd=1&hl=en&ct=clnk&gl=am
https://wikileaks.org/plusd/cables/09YEREVAN20_a.html

2002: Russia's Risky Iran Connection 
Last year Russia resumed sales of conventional arms to Iran, including an advanced air defense system. American intelligence agencies also report that Moscow is secretly transferring ballistic missile technology to Tehran, including suspected transfers through front companies in the former Soviet republics of Moldova and Armenia. 

Leaked Cable Reveals U.S. Anger At Armenian ‘Arms Supplies’ To Iran
US embassy cables: US fury at Armenia over arms transfers to Iran
Ruling Party Leader Denies Armenian Arms Transfer To Iran
Իշխող կուսակցության փոխնախագահը բացառում է Հայաստանի միջոցով Իրանին զենք մատակարարելու հնարավորությունը
WikiLeaks. Հայաստանն ընդունել է Իրանին զենք փոխանցելու փաստը

Ani Cathedral

Ani Cathedral

inscription on the southern wall reads: 

In the year 450 of the Armenians , and 219 of the Romans , in the time of the honored by God  spiritual lord Sarkis Catholicos of the Armenians and the glorious kingship of Kakig  of the Armenians and Shahan Shah  of the Georgians, I Kadratine  queen of the Armenians, daughter of Vasak, king of Syunik, took refuge in the mercy of God and by decree of my husband Kakig Shahan Shah, built this holy cathedral, which was founded by great Smpad, and we erected the house of God, a revived and living spiritual offspring, and a perpetual monument; and I embellished it with precious ornaments, gifts to Christ from me and my family, and sons Smpad, Abas and Ashot; you are commanded by me, Lord Sarkis servant of the church, after the death of this pious queen, to conduct at Vartavar,  Hisnak , forty-one  unceasingly until the coming of Christ; if anybody takes that inscription as unreal, let him be condemned by Christ to six 1433 months with Adam, in the year 1012 of God taking human form ... when believing in Christ of the Armenians this colophon was written by my own hand.

inscription on the wall of the door on the southern side: 

In the year 662 (1213) by the will of God I Dikran servant of Jesus Christ built with my lawful wealth these stairs of this glorious holy cathedral, which after many years were in ruins, and gave as presents to the holy cathedral from my treasury the store in Kagdnots two  festivities and Saint Krikor one by one and two silver skih of the chief altar, and I placed the yoke on the attendants  to celebrate mass in my name every year until the coming of Christ.

It is understood from this inscription that a wealthy believer named Dikran, seeing in 1213 that the cathedral needed renovations, had repairs done and had this inscription written in order for his memory to be blessed by future generations.

On the western side inscription reads:


Կենտրոնական նավը զգալի լայնացնելու, իսկ կողմնայինների լայնությունը նվազեցնելու միջոցով, նա կարողացել է հասնել վաղ միջնադարյան գմբեթավոր դահլիճներին (Պտղնի, Արուճ, Դդմաշեն) հատուկ ներքին տարածության միասնական ընկալման: Ապա մի շարք համահնչյուն միջոցների (փնջավոր մույթեր, պաքաձև կամարներ, որմնակամարներ) օգնությամբ տաճարին հաղորդել է շեշտված վերասլացություն, դինամիկ լարվածություն: Եկեղեցու ներսի տարածության կազմակերպման այս նոր սկզբունքը, որի շնորհիվ ծածկն ասես ճախրում է աղոթասրահի վրա, ինչ- պես բազմիցս նշված է հետազոտողների (0. Շուազի, Հ. Ստրժիգովսկի, Կ. Հովհաննիսյան) 2 կողմից, որդեգրվում ու լայն կիրառություն է գտնում 12-14-րդ դարերում Արևմտյան Եվրոպայի մի շարք երկրներում տարածում ստացած գոթական ճարտարապետության մեջ:

Stepanos Asoghik

1 Պատմիչների տեղեկություններն ու շինարարական արձանագրության բովանդակությունը տարբեր կերպ են մեկնաբանվում առանձին հետազոտողների կողմից: Հիմք է ընդունված Ասողիկի տեղեկությունը․․․

Cultural icons

List of cultural icons of Armenia

List of cultural icons of England, List of cultural icons of Italy, List of cultural icons of Russia

Nikol approval. IRI (& hidden)

https://www.iri.org/search/?_search=armenia
https://www.tert.am/am/news/2021/12/09/Gellup-pashinyan/3739058 Վարչապետի աշխատանքին հավանություն է տալիս հարցված քաղաքացիների 33.4 տոկոսը, իսկ 49.4 տոկոսը հավանություն չի տալիս
Date Poller Fav Unfav Note
Jul 23–Aug 15, 2018 IRI 91% 8% opinion of politician: Nikol Pashinyan
Jul 23–Aug 15, 2018 IRI 82% 17% opinion about the work of each of these institutions: Office of the PM
Oct 9–29, 2018 IRI 85% 13% opinion about the work of each of these institutions: Office of PM
Oct 9–29, 2018 IRI 82% 16% Nikol Pashinyan
May 6-31, 2019 IRI 72% 24% Office of Prime Minister
Sep–Oct 2019 IRI 76% 22% Office of Prime Minister


LGBT

List of LGBT Jews

Armenia's animals and plants

List of mammals of Armenia

Eurovision

Links

https://onlinelibrary.wiley.com/doi/abs/10.1111/nana.12454 A conflict that did not happen: revisiting the Javakhk affair in Georgia

http://lraber.asj-oa.am/6613/ Ժողովրդագրական և հանրալեզվաբանական տվյալները ցույց են տալիս, որ մինչև 1830 թ. միայն Մարտունու Երանոս գյուղում են ապրել 13 տեղաբնիկ ընտանիք, իսկ Զարզեբիլ գյուղում` երկու տեղաբնիկ ընտանիք` 9 անդամով1 :

https://www.jstor.org/stable/596556 The Jews in Pagan Armenia Jacob Neusner

http://lraber.asj-oa.am/3572/ Город Ахалцха. Вопросы этнической истории и традиционного жилища

http://lraber.asj-oa.am/6465/ Russia diaspora

http://lraber.asj-oa.am/4820/ Van city population

http://genhist.asj-oa.am/90/ Van province

http://lraber.asj-oa.am/2916/ Arm sat pop changes

http://echmiadzin.asj-oa.am/14482/ Aragatsotn dialects


http://hpj.asj-oa.am/4534/ Yerevan 1600-1724

http://lraber.asj-oa.am/429/ Ganja gubernia

http://lraber.asj-oa.am/1889/ Basen gavar

http://armstudies.asj-oa.am/71/ 1915 and language

http://armstudies.asj-oa.am/68/ Shushi massacre 1920

http://hpj.asj-oa.am/4699/ Yerevan 1724-1800

Armenian Americans

https://web.archive.org/web/2/https://www.census.gov/population/socdemo/ancestry/Armenian.txt CPH-L-149 Selected Characteristics for Persons of Armenian Ancestry: 1990

A Greek Papyrus in Armenian Script

Category:Greco-Armenian papyrus (BNF) https://www.jstor.org/stable/20190574


Byurakan Observatory

Khachikyan, Eduard (1967). "Բյուրականի աստղադիտարանը [Byurakan Observatory]". Garoun (in Armenian) (6). Writers Union of Armenia.

Armenia’s Byurakan Observatory: A Formula for Success

The Byurakan Observatory: Armenia’s Scientific Crown Jewel

Ara Darzi, Baron Darzi of Denham


Խոջալուի մասին Սերժ Սարգսյանի խոսքերը Թոմաս դե Վաալը ենթատեքստից դուրս է մեջբերել


Armenian orthography reform

http://hpj.asj-oa.am/5079/ http://hpj.asj-oa.am/5516/ http://hpj.asj-oa.am/4853/ http://hpj.asj-oa.am/4923/ http://hpj.asj-oa.am/5373/

Հրաչ Մարտիրոսյան

Abeghian


Saint Sarkis the Warrior

http://echmiadzin.asj-oa.am/13692/ Ս. Սարգսի կերպարը ժողովրդական ավանդազրույցներում

http://echmiadzin.asj-oa.am/10228/ Հայ Եկեղեցու տոնելի սրբերի համառոտ կենսագրությունները

Surp Khach Monastery

http://echmiadzin.asj-oa.am/6432/

Andranik

http://hpj.asj-oa.am/6149/ Անդրանիկ. ծանոթ և անծանոթ հերոսապետը

http://hpj.asj-oa.am/6118/ Զորավար Անդրանիկ Օզանյանի գործունեությունը արտերկրում (1919–1927 թթ.)

Artsakh monuments

http://echmiadzin.asj-oa.am/10336/ Օծվեց Շուշիի Սուրբ Ամենափրկիչ Ղազանչեցոց եկեղեցին

http://echmiadzin.asj-oa.am/2971/ Շուշի քաղաքի Ամենափրկիչ եկեղեցին և Ամարասի ու Գանձասարի վանքերը

http://echmiadzin.asj-oa.am/10164/ Շուշիի պատմական հուշարձանները

http://echmiadzin.asj-oa.am/627/ Գանձասար, 1948

Aram Manukian

http://tert.nla.am/archive/NLA%20TERT/Ashkhatanq_3/1919/1919(h4).pdf

http://hpj.asj-oa.am/6412/ Միլիցիայի կազմակերպումը Վանի նահանգում (1915 թ. հոկտեմբեր – 1916 թ. սեպտեմբեր)

http://echmiadzin.asj-oa.am/789/ Արամ Մանուկյանը և Հայոց նոր պետականության արարումը

http://echmiadzin.asj-oa.am/15197/ Արամ Մանուկյանի պետական գործունեությունը

http://echmiadzin.asj-oa.am/784/ Վան-Վասպուրականի առաջին ժամանակավոր կառավարությունը

http://haygirk.nla.am/cgi-bin/koha/opac-detail.pl?biblionumber=28257

http://haygirk.nla.am/cgi-bin/koha/opac-detail.pl?biblionumber=64520


Saint George's Church, Tbilisi

http://echmiadzin.asj-oa.am/4690/ Թբիլիսիի հայկական եկեղեցիների ճարտարապետությունը

http://echmiadzin.asj-oa.am/3112/ Թբիլիսիի մեյդանի Սուրբ Գևորգ Կաթողիկե Սուրբ Աստվածածին կամ Բերդի Մեծ եկեղեցին (Թբիլիսիի 1500-ամյակի առթիվ)


George Deukmejian

http://www.nytimes.com/1985/04/28/world/california-governor-criticizes-president-on-armenian-issue.html https://www.nytimes.com/1983/04/25/us/killings-of-armenians-marked.html?searchResultPosition=18


Sassuntsi-Davit Tank Regiment

http://echmiadzin.asj-oa.am/21/ «Սասունցի Դավիթ» տանկային շարասյան շքանշանակիր լավագույն հրամանատարները

http://echmiadzin.asj-oa.am/22/ «Սասունցի Դավիթ» տանկային շարասյանուն կառուցելու համար ստացված նվիրատվությունները

http://echmiadzin.asj-oa.am/39/ «Սասունցի Դավիթ» տանկային շարասյան անձնակազմի մարտիկները Հայրենական պատերազմում ցույց են տալիս արիության, խիզախության և հերոսության պանծալի օրինակ

http://echmiadzin.asj-oa.am/51/ «Սասունցի Դաւիթ» հրասայլերը ճակատ կը մեկնին

Armenian victims of the Great Purge

hy:Սիրական Տիգրանյան, hy:1930-ականների բռնաճնշում


Tzarakar
Zvartnots Airport clash July 5, 1988

https://www.nytimes.com/1988/07/06/world/armenians-irate-at-party-conference-results-resume-wide-unrest.html

User:Yerevantsi/1990 May 27

1994 Iranian Air Force C-130 shootdown March 17, 1994

1990s

Daily report. Central Eurasia 80% lack basic food in Armenia https://babel.hathitrust.org/cgi/pt?id=nnc1.cu00733288;view=1up;seq=75

Monte Melkonian

https://hetq.am/en/article/55766

https://web.archive.org/web/20130726070409/http://hetq.am:80/eng/news/8721/monte-melkonian-in-his-own-words.html

https://massispost.com/2011/11/which-%E2%80%9Cavo%E2%80%9D-was-monte/

references

  1. Ormanian, Malachia (1912). The Church of Armenia : her history, doctrine, rule, discipline, liturgy, literature, and existing condition. Translated by G. Margar Gregory. London: A.R. Mowbray. p. 85.
  2. Suny, Ronald Grigor (1993). Looking toward Ararat: Armenia in modern history. Bloomington: Indiana University Press. p. 273. ISBN 9780253207739.
  3. Smith, Anthony D. (2010). "Diasporas and Homelands in History: The Case of the Classic Diasporas". In Gal, Allon; Leoussi, Athena S.; Smith, Anthony D. (eds.). The Call of the Homeland: Diaspora Nationalisms, Past and Present. BRILL. p. 13. ISBN 9789004183735.
  4. Gureghian, Aida (2010). "Eternalizing a Nation: Armenian Hishatakarans in the Seventeenth Century". Church History. 79 (4). American Society of Church History: 787. Claims to be the first state to adopt Christianity led many Armenians to consider themselves the Chosen People of God, much like the Children of Israel, a trope to which, as will be seen later, the Armenian scribes of the early modern period would continuously return.
  5. "We are a God chosen people and have no option but to win: President Armen Sarkissian met in Abu Dhabi with the representatives of the Armenian community". president.am. The Office to the President of the Republic of Armenia. 18 January 2019. Archived from the original on 22 September 2022. We are a God chosen nation and have no option but to win.
  6. Rexová, Kateřina; Frynta, Daniel; Zrzavý, Jan (April 2003). "Cladistic analysis of languages: Indo-European classification based on lexicostatistical data". Cladistics. 19 (2): 123.
  7. ^ Cite error: The named reference Nersessian was invoked but never defined (see the help page).
  8. ^ Boyce, Mary; Chaumont, M. L.; Bier‬, ‪Carol (August 3, 2011). "Anāhīd". Encyclopædia Iranica.
  9. ^ Burn, Lucilla (2004). Hellenistic Art: From Alexander the Great to Augustus. Getty Publications. pp. 87–88. ISBN 9780892367764.
  10. Cite error: The named reference Walters was invoked but never defined (see the help page).
  11. Haynes, D. E. L. (1992). The Technique of Greek Bronze Statuary. Mainz, Rhein: Philipp von Zabern. p. 69.
  12. ^ Healy 1961, p. 99. sfn error: no target: CITEREFHealy1961 (help)
  13. ^ Healy 1961, p. 101. sfn error: no target: CITEREFHealy1961 (help)
  14. ^ Cite error: The named reference Poghosyan2019 was invoked but never defined (see the help page).
  15. Cite error: The named reference fiu.edu was invoked but never defined (see the help page).
  16. Hofmann, Paul (May 29, 1960). "Cardinal Is Chosen To Be 'Protector' Of Opus Dei Order". The New York Times.
  17. Hofmann, Paul (October 12, 1958). "CARDINALS SEEK 'PASTORAL POPE' TO SUCCEED PIUS". The New York Times.
  18. ^ Balakian 2018, pp. 38–39. sfn error: no target: CITEREFBalakian2018 (help)
  19. An old measure of weight. Also means chalice in Classical Armenian.
  20. ^ Harutyunyan 1992, p. 232.
  21. Chakelian, Anoosh (14 October 2020). "Watching the war in Nagorno-Karabakh, I think of my Armenian ancestors fleeing their home". New Statesman. Archived from the original on 4 April 2021. Yet my most vivid memory from that trip is of the view of snow-capped Mount Ararat, a holy icon of Armenia where Noah's Ark was supposed to have landed.
  22. Barron, Liz (June 26, 2017). "My First Week as an Older Peace Corps Volunteer in the Caucasus". peacecorps.gov. Peace Corps. Archived from the original on 4 April 2021. I have a view of Mount Ararat from my bedroom near Artashat in Armenia. The mountain, the national icon of Armenia...
  23. Christofakis, Anastasia (2015). "The Music That Shaped a Nation: The Role of Folk Music, the Duduk, and Clarinet in the Works of Contemporary Armenian Composers Aram Khachaturian and Vache Sharafyan". Florida State University College of Music. p. 19. Archived from the original on 9 November 2020. Armenian musicians today feel that there is no question where the duduk originated, as it has become an iconic instrument for Armenians everywhere.
  24. "History of the Duduk". AGBU (via Society for Safeguarding of the Armenian Folk Music). 2017. Archived from the original on 4 April 2021. ...the Duduk has very iconic values for Armenians.
  25. Archeology of Madness: Komitas, Portrait of an Armenian Icon. Rita Soulahian Kuyumjian · 2001
  26. "A homophobic and transphobic policy is being implemented at the state level in Armenia. Mel Daluzyan". lgbtnews.am. 22 November 2017.
  27. Avetisyan, Armine; Musavi, Nika; Parulava, Dato (16 May 2018). "Forced from home for being queer". oc-media.org. OC Media.
  28. Manning, Paul; Shatirishvili, Zaza (2011). "The Exoticism and Eroticism of the City: The »kinto« and his City". In Darieva, Tsypylma; Kaschuba, Wolfgang; Krebs, Melanie (eds.). Urban Spaces After Socialism: Ethnographies of Public Places in Eurasian Cities. Frankfurt: Campus Verlag. p. 265. ...Parajanov's well-known homosexuality...
  29. Batuman, Elif (13 March 2010). "Sergei Paradjanov: film-maker of outrageous imagination". The Guardian. In 1947, Paradjanov spent a brief stint in a Georgian prison for committing "homosexual acts" (which were illegal under Soviet law) – with, of all people, a KGB officer.
  30. "The Parajanov Case". The New York Review of Books. 18 March 1982. In 1978, Sergei Parajanov was released from a Soviet prison after serving four years of an eleven year sentence. Charged with selling gold and icons illegally and with committing homosexual acts, he was found guilty in closed court.
  31. Wheeler, Angela; Dunbar, William (15 March 2017). "Soviet po-mo: what can we learn from Georgia's forgotten master architect?". The Calvert Journal. Calvert 22 Foundation. Parajanov was openly gay, and both he and Jorbenadze were caught up in the downfall of a homosexual KGB officer in the late 1940s. Jorbenadze left Tbilisi, and may have been sentenced to a term in a mental institution before heading to architecture school in Moscow, while Parajanov served the first of many sentences for "immorality."
  32. ^ Atamian, Christopher (5 February 2018). "Reaching Out to All Armenians: 'Equality Armenia' and the Fight for LGBTQ Rights". Armenian Weekly. The fact that some of Armenia's most revered historical figures—including filmmaker Sergei Parajanov and poets Vahan Tekeyan and Yeghishe Charents—are regarded by many as having been gay would seem to argue in favor of handing the community an olive branch. In the 16th century, the Church had a Catholicos, Grigor Aghtamartsi, who besides being known for his particular devotion to nationalist causes also gave us the only known piece of Armenian medieval homoerotic poetry: "Tagh Siro" ("Love Song").
  33. Razlogov, Kirill (2018). "Parajanov in prison: an exercise in transculturalism". Studies in Russian and Soviet Cinema. 12 (1). Taylor & Francis: 39. Parajanov accepted the conviction on sodomy (he called it 'my vice' in his letters to family) and expected a one-year sentence, but got five years instead, serving four of them (Paradzhanov 2000). Without going into details, we can consider his bisexuality – a wife and a loved child, on the one hand, and numerous confirmed homosexual affairs, on the other – as part of his transculturality...
  34. Paley, Tony (7 October 2014). "The Colour of Pomegranates: a chance to savour a poetic masterpiece". The Guardian. Parajanov, who according to Steffen "was probably bisexual, with a preference for men, especially in his later life"...
  35. Steffen, James (2013). The Cinema of Sergei Parajanov. University of Wisconsin Press. p. 5. ISBN 9780299296537. ...based on the available evidence Parajanov was probably bisexual with a preference for men, especially later in life.
  36. Nichanian, Marc, ed. (2003). Yeghishe Charents: Poet of the Revolution. Mazda Publishers. p. 196. ISBN 9781568591124. First, as I have noted, Charents was bisexual.
  37. Journal of the Society for Armenian Studies, 2005, Volumes 14-16, page 181, "...through several articles, of eroticist and homoerotic pieces by Charents', convincingly pinpointing the poet's bisexual..."
  38. Schumacher, Mary Louise. "Hyperallergic, at Age 9, Rivals the Arts Journalism of Legacy Media". Nieman Reports. Nieman Foundation for Journalism. Veken Gueyikian had a problem. It was 2009, and he was in love with an unhappy arts writer. His husband, art critic Hrag Vartanian...
  39. "Միասեռական Թեքեյանը" (in Armenian). tert.am. 23 September 2010. Archived from the original on 26 April 2019.
  40. "GALAS Marks Two Decades of Service to Armenian LGBT Community". Asbarez. 27 June 2018. GALAS honored several LGBTQ Armenian activists at this year's gala, including James Adomian...
  41. Litoff, Alyssa; Effron, Lauren (9 May 2011). "Chaz Bono's 'Transition': Bono Talks About Gender Reassignment Surgery and What It's Done for His Sex Life". ABC News.
  42. Vitello, Paul (October 15, 2011). "Ray Aghayan, Costume Designer, Dies at 83". The New York Times. Gorgen Ray Aghayan was born on July 28, 1928, in Tehran to a wealthy family of Armenian heritage.
  43. "George Stambolian, Anthology Editor, 54". The New York Times. December 26, 1991.
  44. Bendix, Trish (August 12, 2008). "Lesbian Chic". AfterEllen. Archived from the original on August 12, 2011.
  45. "Greek-American Style Icon Patricia Field: "Don't look at magazines for what to dress"". NEO Magazine. September 7, 2013. Archived from the original on 19 January 2021. My dad was born in Constantinople (Istanbul). My dad was Armenian; my mother Greek.