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Preserving Armenia's rich literary tradition from a multitude of viewpoints has been the aim of this three-volume work. This third volume joins the previous two in making excerpts of Armenian masterpieces accessible in beautifully rendered English translations, while enabling readers to enjoy the immediacy of these works through lively discussions of the authors and their times. Here the focus is on the eighteenth through twentieth centuries. The volume begins with a comprehensive overview of the entire historical, social, and literary panorama of the periods covered: the Armenian Renaissance, the development of modern Armenian (with its Western and Eastern versions), the emergence of a national identity and democratic thinking (with their impact on literature and theater), and such literary schools as Romanticism, Realism, and Aestheticism. Biographies of more than 130 prominent authors appear in these pages, together with critical comments concerning their works and extensive excerpts from the works themselves. The texts are edited, annotated with footnotes, and presented in a format that permits easy comprehension. Literature unveils a rich pageant of works in historical perspective. The varied experiences from the Armenian past come alive, allowing for new understandings and comparisons to literatures of other nations.
Armenian written literature originated almost 16 centuries ago with the invention of the Armenian alphabet. This anthology, translated into English, takes a comprehensive approach to capturing the essence of of the literature of the entire period covered.
The extreme complexity of Sirach’s text at times makes it almost impossible to come to one clear conclusion as regards certain issues. There are numerous differences between various translations of this deuterocanonical text. In addition, the Armenian translation, being a textual witness to not one but multiple parent texts, has its own complications. This research provides a sustained theological reading of the Armenian text of Sirach on the basis of Yakob Nalean’s commentary written in the 18th century. At the same time it places a great emphasis on the textual evaluation of the various versions of Sirach in Armenian. In this respect an attempt has been made to display the unique features of the Armenian Sirach within the wider scope of the scholarship of this biblical text. Through a comprehensive linguistic and theological analysis of some major parts of Sirach in Armenian, this study assesses the extent to which this book was in use amongst Armenians throughout the centuries. In particular, the numerous references to Sirach in both Armenian and non-Armenian patristic literature are examined, with the aim of dating the first translations into Armenian and tracing the development of the text in the Armenian medieval schools.
This is the first English translation of the major Armenian epic on Adam and Eve composed by Arak'el of Siwnik' in the early fifteenth century. Arak'el writes extremely powerful narrative poetry, as in his description of the brilliance of paradise, of Satan's mustering his hosts against Adam and Eve, and Eve's inner struggle between obedience to God and Satan's seduction. In parts the epic is in dialogue form between Adam, Eve, and God. It also pays much attention to the typology of Adam and Christ, or Adam's sin and death and Christ's crucifixion. By implication, this story, from an Eastern Christian tradition, is the story of all humans, and bears comparison with later biblical epics, such as Milton's Paradise Lost. Michael E. Stone's version preserves a balance between literary felicity and faithfulness to the original. His Introduction sets the work and its author in historical, religious, and literary context.
Poetic elegies for lost or fallen cities are seemingly as old as cities themselves. In the Judeo-Christian tradition, this genre finds its purest expression in the book of Lamentations, which mourns the destruction of Jerusalem; in Arabic, this genre is known as the ritha al-mudun. In The City Lament, Tamar M. Boyadjian traces the trajectory of the genre across the Mediterranean world during the period commonly referred to as the early Crusades (1095–1191), focusing on elegies and other expressions of loss that address the spiritual and strategic objective of those wars: Jerusalem. Through readings of city laments in English, French, Latin, Arabic, and Armenian literary traditions, Boyadjian challenges hegemonic and entrenched approaches to the study of medieval literature and the Crusades. The City Lament exposes significant literary intersections between Latin Christendom, the Islamic caliphates of the Middle East, and the Armenian kingdom of Cilicia, arguing for shared poetic and rhetorical modes. Reframing our understanding of literary sources produced across the medieval Mediterranean from an antagonistic, orientalist model to an analogous one, Boyadjian demonstrates how lamentations about the loss of Jerusalem, whether to Muslim or Christian forces, reveal fascinating parallels and rich, cross-cultural exchanges.
I.B.Tauris in association with the Iran Heritage Foundation Iran's rich cultural heritage has been shaped over many centuries by its rich and eventful history. This impressive book, which assembles contributions by some of the world's most eminent historians, art historians and other scholars of the Iranian world, explores the history of the country through the prism of Persian literature, art and culture. The result is a seminal work which illuminates important, yet largely neglected, aspects of Medieval and Early Modern Iran and the Middle East. Its scope, from the era of Ferdowsi, Iran's national epic poet and the author of the Shahnameh to the period of the Mongols, Timurids, Safavids, Zands and Qajars, examines the interaction between mythology, history, historiography, poetry, painting and craftwork in the long narrative of the Persianate experience. As such, Ferdowsi, the Mongols and the History of Iran is essential reading and a reference point for students and scholars of Iranian history, Persian literature and the arts of the Islamic World.
The Armenian contribution to Ottoman photography is supposedly well known, with histories documenting the famous Ottoman Armenian-run studios of the imperial capital that produced Orientalist visions for tourists and images of modernity for a domestic elite. Neglected, however, have been the practitioners of the eastern provinces where the majority of Ottoman Armenians were to be found, with the result that their role in the medium has been obscured and wider Armenian history and experience distorted. Photography in the Ottoman East was grounded in very different concerns, with the work of studios rooted in the seismic social, political and cultural shifts that reshaped the region and Armenian lives during the empire's last decades. The first study of its kind, this book examines photographic activity in three sites on the Armenian plateau: Erzurum, Harput and Van. Arguing that local photographic practices were marked by the dominant activities and movements of these places, it describes a medium bound up in educational endeavours, mass migration and revolutionary politics. The camera both responded to and became the instrument of these phenomena. Light is shone on previously unknown practitioners and, more vitally, a perspective gained on the communities that they served. The book suggests that by contemplating the ways in which photographs were made, used, circulated and seen, we might form a picture of the Ottoman Armenian world.
The Jewish culture of the Hellenistic and early Roman periods established a basis for all monotheistic religions, but its main sources have been preserved to a great degree through Christian transmission. This Guide is devoted to problems of preservation, reception, and transformation of Jewish texts and traditions of the Second Temple period in the many Christian milieus from the ancient world to the late medieval era. It approaches this corpus not as an artificial collection of reconstructed texts--a body of hypothetical originals--but rather from the perspective of the preserved materials, examined in their religious, social, and political contexts. It also considers the other, non-Christian, channels of the survival of early Jewish materials, including Rabbinic, Gnostic, Manichaean, and Islamic. This unique project brings together scholars from many different fields in order to map the trajectories of early Jewish texts and traditions among diverse later cultures. It also provides a comprehensive and comparative introduction to this new field of study while bridging the gap between scholars of early Judaism and of medieval Christianity.