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An interdisciplinary approach, crucial as it is in most fields of research, proves itself to be unescapable in the study of interactions between the ancient Armenian and Greek worlds and literatures. The volume arises from such an awareness and collects papers presented in a conference which has been organized in 2013 at the University of Genova, thanks to a cooperation with the Université Paris-Sorbonne, following in the footsteps of a tradition inaugurated by Giancarlo Bolognesi in the years '80 and '90. The subject is explored from many points of view: the topic of Armenian translations of Greek texts – with considerations of a methodological nature and the discussion of case-studies –, aspects which pertain to the historical context and the historiographical sources, the wide theme of the Armenian reception of Biblical, Christian and Byzantine literature, and finally philological, linguistic and lexical problems. The aim of this kind of research is to exploit the cooperation among classical philologists, linguists and Armenologists, in order to face the challenge of investigating a subject which requires many different competences.
An interdisciplinary approach, crucial as it is in most fields of research, proves itself to be unescapable in the study of interactions between the ancient Armenian and Greek worlds and literatures. The volume arises from such an awareness and collects papers presented in a conference which has been organized in 2013 at the University of Genova, thanks to a cooperation with the Université Paris-Sorbonne, following in the footsteps of a tradition inaugurated by Giancarlo Bolognesi in the years '80 and '90. The subject is explored from many points of view: the topic of Armenian translations of Greek texts – with considerations of a methodological nature and the discussion of case-studies –, aspects which pertain to the historical context and the historiographical sources, the wide theme of the Armenian reception of Biblical, Christian and Byzantine literature, and finally philological, linguistic and lexical problems. The aim of this kind of research is to exploit the cooperation among classical philologists, linguists and Armenologists, in order to face the challenge of investigating a subject which requires many different competences.
When publishing the English-Russian translation of the manuscript by Sebeos, we adhered to the same principles that guided us in translating “History of Armenia” by Movses Khorenatsi. We considered it our duty to convey the most accurate meaning of the original, retain its expressions, and present our readers with a translation that, if possible, would replace the original for them. About Sebeos himself, we have the most insufficient information. Chamchyan (II. 345) and O. Shakhatuni (Description. I.285) called him "a bishop in the domain of Bagratuni", and they claimed that Sebeos was present at the Dvin Council, convened by Nerses III in 645. O. Sallantian, in his chronological table, called him a writer of the 7th century. This fact is confirmed by the very work of Sebeos, describing the events that took place in the 7th century, where the author notes: “We heard this all from the men captured by the Tajiks. They, as eyewitnesses, themselves told us about this all.” (part III, ch. 30) His entire work is divided into three parts. The first part speaks of the Babylonian origin of the Armenians and their founder Haik, the firstborn in Babylon. The second part provides a synchronistic table of the Armenian, Persian, and Greek kings until the annihilation of the Persian kingdom. The third part consists of 38 chapters. Along with a brief description of the deeds of the Persian kings and the destruction of the Persian kingdom, it reports the constant power struggles among the Armenians that split them into two main sections: one serving the Greeks (Byzantines), and another – the Persians. There were also the Armenians who left both to serve the Turkic Khagan, and later – the Arab invaders. Like Movses Khorenatsi, Sebeos was very honest in relaying the historical matters and did not sugar-coat the facts pertaining to the Armenian people. He noted that, due to their short-lived allegiances and love-hate relationships with the Greek, Persian, and Turkic powers, the Armenians were deemed to be troublemakers. In his letter to the Persian king, the Greek king suggested getting rid of the Armenians by sending them away from their lands: “This is a stubborn and rebellious people. (They) live among us and stir up trouble. Let us (do this –) I shall assemble mine and send them to Thrace; you, too, gather yours and order them to be taken to the east. For if they die, then the enemies will die, and if they kill anyone, they will kill the enemies; and we will live in peace. As long as they remain in their own country, we cannot rest until then.” (part III, ch.6) Sebeos did not mince the words about the Armenians who escaped "the Ismailite slavery" in lieu of "their slavish obedience to the Greeks". According to Sebeos, the Armenians were known as the Haiots both to the Persian and Greco-Byzantian kings. (part III, ch.2) The Armenian historian revealed a little-known fact about the Turkic mother of the Persian King Ormizd: "After the death of Khosrow, the son of Kavat, his son Ormizd reigned over Persia. His mother Kaen, the wife of his father Khosrow, was the daughter of the khagan, the great king of the Tetals." (part III, ch.3) The Tetals were a Turkic nation, known as the Khazars, who later resettled to the territory currently known as Ukraine, established the kingdom of Khazaria, and converted to Judaism. The word Khagan means "the great king" in Turkic. The creation of Sebeos was considered completely lost for a long time. The Armenian Archbishop Shakhatuni was the first to find it in the dusty cellars of the Echmiadzin library. Since 1851 when the book by Sebeos was published as “History” in Constantinople, it has become available to all Armenists, some of whom had already used it in their writings. Other scholars also employed it, citing quotations from it, so that the work by Sebeos in a short time became indispensable for students of the history of the East of the 6th – 7th centuries.
The Bible in the Armenian Tradition provides a concise historical account of the development of the Bible in Armenia and the illustrative traditions that are represented in surviving codices. The author focuses on the origins of the first translations of the Bible into Armenian in the fourth century, which inspired the Armenian alphabet itself. A range of beautiful Armenian Bible manuscripts from collections throughout the world are illustrated in full color and compared with western Bible illuminations. Later printed Armenian Bibles are also examined in detail, revealing fascinating examples of religious differences between the Armenian and the Catholic Christian traditions. This survey of Armenian Bible history is an important reference for biblical scholars and anyone with an interest in the history of Christianity.
This book aims to introduce the Armenian version of Philo's writings also to those scholars not acquainted with Armenian Studies. The subject is approached from different perspectives - historical, hermeneutical, philological, linguistic - with special attention given to the reception of Philo in Armenian Christianity.
Professor Thomson deals here with the origins of Armenian Christian literature and its development as an individual literary culture. At the same time, these studies make available to students of Patristics and Byzantine history some of the wealth of information preserved in the Armenian sources. One set of articles, focusing on the question of origins, looks at the influence and use made of Christian Syriac and Greek writings, both theological and historical, as well as those of late classical antiquity. Others examine how the Armenians viewed themselves in their ambiguous position between Byzantium and Iran, and how those views were expressed in their historical writing. A key theme, as the author would see it, is the formulation of a 'received tradition', and the ways in which later writers interacted with it and used it, removed from its original context, to create their own images of Armenian individuality.
DigiCat Publishing presents to you this special edition of "Armenian Legends and Festivals" by Louis A. Boettiger. DigiCat Publishing considers every written word to be a legacy of humankind. Every DigiCat book has been carefully reproduced for republishing in a new modern format. The books are available in print, as well as ebooks. DigiCat hopes you will treat this work with the acknowledgment and passion it deserves as a classic of world literature.
The Armenian Apocalyptic Tradition: A Comparative Perspective comprises a collection of essays on apocalyptic literature in the Armenian tradition. This collection is unprecedented in its subject and scope and employs a comparative approach that situates the Armenian apocalyptic tradition within a broader context. The topics in this volume include the role of apocalyptic literature and apocalypticism in the conversion of the Armenians to Christianity, apocalyptic ideology and holy war, the significance of the Book of Daniel in Armenian thought, the reception of the Apocalypse of Ps.-Methodius in Armenian, the role of apocalyptic literature in political ideologies, and the expression of apocalypticism in the visual arts.