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Armenian Language; Religions of Armenia; Field research.Publications
Anna Sochová, Zoroastrismus v předkřesťanské Arménii. Nový Orient. 2011, vol. 66, no. 4, s. 36-41. ISSN: 0029-5302.
Anna Sochová, „Arménský historik Ełiše a jeho dílo O Vardanovi a arménské válce v historicko-literárních souvislostech“, in: Parrésia II/III, 2008-2009, s. 81-101. (ISSN 1802-8209)
Anna Sochová, „Český cestovatel Karel Hansa, očitý svědek následků arménské genocidy“, in: Parrésia II/III, 2008-2009, s. 333-339.(ISSN 1802-8209)
Anna Sochová, „Arménský teolog 5. století Jeznik Koghbaci a jeho výklad perského náboženství“, in: Nový Orient1, 2008, s.38-41. (ISSN 0029-5302)
Anna Sochová, „Druhá vlna christianizace Arménie a Kavkazské Albánie“, in: Parrésia I, 2007. s.121-130. (ISSN 1802-8209)
Anna Sochová, „Počátky christianizace Arménie a Kavkazské Albánie v kontextu současných arménsko-ázerbájdžánských územních sporů“, in: „Rýžoviště zlata a doly drahokamů…“ Sborník pro Václava Huňáčka, 2006, s.121-134. (ISBN 80-86818-30-6)Curriculum vitae
Department for the
Study of Religions
Faculty of Arts and Philosophy
University of Pardubice
532 10 Pardubice
tel. 466 036 526
ISBN: (13) 978-1-85207-955-0
Extent: 1 volume, c.1,000 pages, including 1 map box
Editor: A.L.P. Burdett
ISBN: (10) 1-85207-955-X
Paper: Printed on acid free paper
Binding: Library bindings with gilt finish
See sample pages: not available
This collection of documents and maps provides scholars with an independent research publication whose primary aim is to illustrate key events, using material from British government archives, as markers in defining Armenian territory. These 70 years are crucial in the formation of the boundaries of what now constitutes the state of Armenia. The "Armenian Question" came under international scrutiny with the rise of modern nationalism in the Armenian communities living in the Ottoman and Russian empires. Borders had always shifted to and fro on the territory inhabited by Armenians. What changed from the 19th century onwards was that the Armenians - despite being militarily and politically weak - now tried to set a political agenda of their own (ultimately, the creation of an independent Armenian state encompassing a large part of what they considered to be their historical homeland) and to gain the maximum from the rivalry of the Great Powers in Anatolia and the Transcaucasus.
The Armenian Question (as it was called at the end of the 19th and beginning of the 20th centuries) came under international scrutiny as a separate item in international politics only because nationalism in its modern sense had begun to penetrate the Armenian communities living in the Ottoman and Russian empires. Borders had always shifted to and fro on the territory inhabited by Armenians. What changed from the 19th century onwards was that the Armenians - despite being militarily and politically weak - now tried to set a political agenda of their own (ultimately, the creation of an independent Armenian state encompassing a large part of what they considered to be their historical homeland) and to gain the maximum from the rivalry of the Great Powers in Anatolia and the Transcaucasus.
Armenian political demands were always flexible in the period under study. Armenian politicians and thinkers have realised on countless occasions that - because of the constraints imposed by the international balance of power - they can only aim, at a certain political juncture, at something much less than their ultimate political objective. This is why the events described in these documents are to be seen as markers in defining shifts in Armenian national expectations as well. Moreover, a belief has grown, over the years, among many politically-conscious Armenians that only Armenian political control over a certain territory can ensure the survival of the ethnic Armenian character of that part of the imagined historical homeland; hence, the links between political and ethnic boundaries in most Armenian minds.
For the Armenians, Armenia encompasses a much larger territory than the six eastern vilayets of the Ottoman empire. The documents refer to many political events when Armenians were trying to establish political control over the Armenian-populated regions of the Russian Empire (Yerevan and its surroundings, Nakhichevan, Karabagh, Akhalkalak and Akhaltsikhe) and even over Cilicia, which is not considered by Armenians to be part of their historical homeland (the �cradle� of Armenian identity and civilisation). Armenia was only an imagined territory from the Middle Ages until the end of May 1918 with no corresponding consistent administrative unit. The territory known today as Armenia (which was shaped through international agreements made in 1920-21) is much smaller than many Armenians think it should be.
Much documentary evidence has already been published about the position of the Ottoman Armenians during the First World War and in this relatively short collection the documents therefore focus on other points as well. This is not to lessen the significance of the deaths of a great many people.
The two Transcaucasian federations, in the spring and early summer of 1918 and then - under Soviet rule - in 1922-36, were separated from one another by the Independent Republic of Armenia (1918-20) and the internationally recognised sovereign Soviet republic of Armenia (1920-22). The documents relating to the period 1918-21 provide a detailed account of those years. The following territorial questions are covered: the future of the six Ottoman vilayets; the future of Cilicia; arrangements with Azerbaijan over mountainous Karabagh, Zangezour and Nakhichevan; frontier arrangements with Georgia.
The collection concludes with events in the aftermath of the Second World War, when the Soviet Government not only made territorial demands on Turkey and encouraged 100,000 Armenians to return to the Armenian SSR, but also forced thousands of ethnic Azerbaijanis living in Armenia to move to Azerbaijan and thus make room for the incoming Armenian repatriates.
This collection of documents and maps provides scholars with an independent research publication covering nearly one century of modern Armenian history. The primary aim of the work is to illustrate key events, using material from British government archives, as markers in defining Armenian territory.
Arrangement of volumes
01. Carte de l�Arm�nie Russe, 1844.
02. Esquisse de la Fronti�re Russo-Turque, 1878.
03. Map of the Ottoman Dominions in Europe and Asia with the adjacent frontiers of the Russian and Persian empires, London, 1878.
04. Map of vilayet of Bitlis, showing distribution of Armenian and Kurdish population, 1881.
05. Les populations musulmanes, grecques et arm�niennes en Asie-Mineure, 1897.
06. Map of Turkey in Asia, showing limits of Armenians as a settled rural and urban population, 1915.
07. Map to illustrate the Agreements of 1916 in regard to Asia Minor, etc. London, 1918.
08. Possible re-distribution of Ottoman Territory on the Principles of Self-Determination, 1918.
09. La R�publique Arm�nienne, showing administrative divisions, 1919.
10. D�l�gation Nationale Arm�nienne. Map depicting proposed limits of Armenia, c. 1920.
11. Arm�nie. Military and political map, c. 1920.
12. Persia, Russia and Turkey in Asia. Azerbaijan province, Erivan, Erzerum and Van, 1922.
13. Map to illustrate Georgian and Armenian claims to certain Turkish provinces, 1946.
Vahan Mamikonian (Armenian language: Վահան Մամիկոնյան ) (440/445 – 503/510) was an Armenian nobleman from the Mamikonian family. In 481 he rebelled against the Sasanian Empire that controlled the eastern part of Armenia known as Persian Armenia. He was appointed as marzban (governor) of Persian Armenia in 485, and would remain that until his death around 503-510.Contents Background Edit
Since 387, the kingdom of Armenia was divided into two zones of influence, Byzantine Armenia and Persian Armenia. In addition, in 428, the last Arsacid monarch, Artaxias IV, was desposed by his overlord Bahram V at the request of the Armenian Nakharar 's, thus starting the Marzpanate period in Persian Armenia. Very quickly, the Armenians disillusioned: in 449, Yazdegerd II ordered the nobility to convert to Zoroastrianism.  The Armenians revolted under the leadership of Vardan Mamikonian. but were defeated on 2 June 451 (or May 26) at the battle of Avarayr ; most Nakharar 's who participated in the revolt were deported to Ctesiphon. Biography Edit Youth Edit
Vahan was born around 440 - 445.  He was the eldest son of Hmayeak Mamikonian and Dzoyk, he had 3 younger siblings named Vard, Vasak, and Artaxias. His father was killed by guerrillas at Tao in the aftermath of the battle of Avarayr. Vahan, along with Vasak and Artaxias, was captured by the marzban of Armenia and was deported to Ctesiphon; sentenced to apostasy, and was "weakened in their faith," according to his childhood friend and contemporary historian Ghazar Parpetsi. 
The three brothers were sentenced to death, however, were released with the help of the margrave of Gugark. Vahan then regained his possessions, however, he was accused of misappropriation of income of gold mines, and had to pay a large sum of money to the Sasanians. Revolt Edit
Vahan II's arrival to Dvin
In the aftermath of battle of Avarayr. the Armenians were constantly ordered by the Sasanians to go to distant military expeditions, mostly in Eastern Persia. They were also required to accept the growing power of the apostasy, which resulted in the revolt of Vakhtang I of Iberia (r. 447/449 - 502/522), and was positively received by the Armenians. Vahan hesitated to join the rebellion in 481,  making Adhur Gushnasp. the Marzban of Armenia, abandon Dvin and take refugee in Artashat.
Vahan then asked the other rebels to take an oath on the cross of the Gospel to remain faithful to the covenant he would proclaim as the new Marzban of Armenia, and proclaimed Sahak II Bagratuni as the new Marzban. However, Adhur Gushnasp returned from refugee with an force of 7000 horsemen against the insurgents, he was, however, defeated and killed by Vahan and his army at the battle at Akori (northern slope of Ararat),  Vahan hitherto remained in Dvin to protect the capital, in early 483, Sasanian reinforcements came, however, Vahan managed to defeat them at the battle of Nersehapat in Artaz (region of Maku .)
Vahan then received a letter from Vakhtang. who was with his troops near the Kura river searching after the Sasanian army under Shapur Mihran.  Crazed by the lack of promised reinforcements, the Armenians were defeated in 483 at the battle of Akesga  that among other consequences, caused the death of Isaac and Vasak Mamikonian Bagratuni II. Vahan then went to Tao while Shapur Mihran was returning to Ctesiphon, allowing the Armenians regain control of the Arax river during winter. In the spring of 484, Shapur Mihran returns as the head of an new army and forces Vahan to flee to refuge near the Byzantine frontier, at Tao and Taron. Marzban of Armenia Edit
However, an unexpected event changed the course of events: the death of the Sasanian king Peroz I in 484 in war against the Hephthalites. causing the withdrawal of the Persians in Armenia and recovery of Dvin and Vagarsapat. Struggling to suppress the revolt of his brother Zareh, Peroz's successor, Balash (r. 484-488), needed the help of the Armenians: in exchange for military support, he agreed to sign the Nvarsak Treaty. which granted religious freedom to the Christians and the prohibition of Zoroastrianism in Armenia, including much greater autonomy for the Nakharar. Vahan was also recognized as Sparapet and the property of the Mamikonian family and its allies were returned.
During the same period, Vahan was appointed as marzban in 485, and appointed his brother Vard as Sparapet. According to John I Mandacuni and Babgeno, Christianity flourished during his reign;  churches were restored, and the church of St. Gregory was enlarged. The Cathedral Vagarsapat was also rebuilt. The country enjoyed relative peace, despite the failed attempt of the successor Balash. Kavadh I (r. 488-496, 499-531), to impose on the propositions Nevarsak. In 489, Vahan along with Vatchagan III, King of Albania.  repelled an Hephthalite invasion of Transcaucasia. Vahan later died between 503 and 510 and was succeeded by his brother Vard Mamikonian.  According to Cyril Toumanoff. Vahan Mamikonian hypothetically would have been the father of Artavasdes, the father of Samuel I, who was a Sparapet in 555. Family tree Edit
Armen (Claude) Z. Moutafian (born July 21, 1942) is a mathematician and a historian who specializes in Armenian history. Foreign Member of Armenian Academy of Sciences. [ 1 ]Biography
Born in 1942 in Clamart. France. Claude Mutafian is an associate professor of mathematics and senior lecturer from the Paris 13 University in Villetaneuse. Following the publication of several books on algebra, Mutafian devoted himself to Armenian history since 1980, particularly to the relations of Armenia with its various neighbors over time. Ph.D. in history from Paris 1 Pantheon-Sorbonne University. Mutafian is the author of several books on the history of Armenia.Publications
15, rue Jean-Goujon - 75008 Paris || Père Jirayr Tashjian, Directeur
Téléphone. 01 43 59 67 03
Consultation sur place du lundi au jeudi, de 14 heures à 17 heures, et éventuellement sur rendez-vous
Ses ouvrages en anglais
Naissance le 30 octobre 1875 à Alexandropol (l'actuelle Gyumri en Arménie), décès le 17 octobre 1957 à Erevan (Arménie).
Poète lyrique, écrivain et célèbre figure publique.
The Muse of Sheerak
The Muse of Sheerak / auteur(s). Avetik ISSAHAKIAN - Compiled and translated by Mischa Kudian
Mastots Press, London
The Garden City Press Limited
14,5 x 22,5 cm, 48 pages, hardcover
Avetik Issahakian, one of the most popular of Armenian poets, was born in 1875 in Alexandropol (now Leninakan) in the District of Sheerak, dominated by the four-peaked Mount Aragats, in the north-west of Soviet Armenia. His name is closely associated with his native Sheerak, which has been the source of inspiration for many of his works.
Issahakian started writing poetry at an early age, and he gained immediate popularity with the publication of his very first book of verses, when he was barely twenty-three. The present volume consists mainly of his long poem, 'Abou Lala Mahari', which is considered to be his masterpiece. Written in 1909, it is an outburst against the injustice of society at that time. It takes the form of an imaginary flight into the immensity of the desert by the hero, imbued with hatred against Mankind, which he can no longer tolerate.
Included in this volume are also a few of Issahakian's popular short poems.
First Tears 9
Beneath this willow-tree 10
Mount Ararat 11
Dark, leaden clouds 12
A hard, black stone 13
The night came 14
Pretty maiden 15
I saw a lake in my dream 16
When I die 17
Abou Lala Mahari 18
Abu Lala Mahari, poems in seven suras
Abu Lala Mahari, poems in seven suras / auteur(s). Avetik ISSAHAKIAN - Translated from Armenian by Zabelle C. Boyajian
Hayastan Publishing House
17,5 x 22 cm, 60 pages, couverture illustrée en couleurs
Preface by Guevorg Emin, Illustrations by Artashes Houvanian
Abu Lala Mahari
Abu Lala Mahari, renowned Arab poet of the 10th—Hth century, for thirty years lived in Baghdad, the magnificent city of the Khalifs, always lived in glory and munificence; sat at the table of the mighty and the wealthy; argued with the learned and the wise; loved and tempted his fellow-beings; travelled far in the lands of other nations; saw and observed people and their laws, and his penetrating soul understood the man, and comprehended and deeply hated the man and his laws.
And because he did not have a wife and children, he distributed all his wealth among the poor and the needy; and one night while Baghdad slumbered on the bands of the cypress-dotted Tigris River, he gathered his caravan of camels and silently moved out of the city towards the unknown.
New York City as it might have been: 200 years of visionary architectural plans for unbuilt subways, bridges, parks, airports, stadiums, streets, train stations and, of course, skyscrapers
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A tribute to the sumptuous jewelry and the glamorous history of Van Cleef & Arpels
For more than a century, the designs of the French jewelry house Van Cleef & Arpels have represented the marriage of >>more
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Pub Date: 05/24/2016 | In stock
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