The Birth of Tigra-rāna 'spear' // The First National Congress on Iranian Studies, Tehran – 2002 (original) (raw)
Related papers
"The Gahnamak of Armenian azats and tanuters" and "Zōranamak"
Ալ. Յակոբեան, «Գահնամակ ազատաց եւ տանուտէրանց Հայոց» եւ «Զաւրանամակ», // «Բազմավէպ», Վենետիկ – Ս. Ղազար, 2011, հմր 3-4 [հրատարակուած՝ 2013 թ.], էջ 485-550, 2011
In the research a new historic-philological analysis of Armenian unique, early medieval documents, namely “Gahnamak” (Throne List, Ranking List) and “Zōranamak” (Military List, Military Register), and their scientific-critical texts are presented. This analysis shows, that in the “Gahnamak” the beginning of Sahak Partev’s letter should be conjectured as “[Ա]հա կայ խնդիր արարեալ...” (“Here is requested...”), not “[Իմ` Սա]հակայ խնդիր արարեալ…” (“I, Sahak, was searching...”), as former philologists supposed. Therefore, Sahak’s letter was sent to Armenia from Ktesiphon (the capital of Iran), not per contra, as it was thought by now. According to the new analysis, the “Zōranamak” (Military List, Military Register) was composed approximately in 330-s in one of the Semitic languages (possibly in Syrian) and was translated to Armenian in 5th century. The taking into account the specifics of Semitic graphics allows us to correct the obvious mistakes of the text that reached us. The proposed reading and translations of “Gahnamak” and “Zōranamak” are also provided at the end of the article.
For a millennium or more the Armenia epic or epics known as Sasna tsrer, roughly “The Different Ones of Sassoun,” or by a second title, David of Sassoun, was passed down in oral form from generation to generation around Lake Van, especially in the area of Sassoun. In the century since its discovery it has been transformed from an indigenous, regional tale to the national epic of all Armenians. No literary Armenian source, however, from the fifth to the nineteenth century, knows of David or any of the epic’s principal characters. What follows is the opening introductory paper to the international conference organized at California State University, Fresno in 1978. It presents the history, but also the various problems, with the Armenian epic, that has since the twentieth century has been consecrated at the national epic. See the Preface under Books, David of Sassoun
The Rise of Armenian Historiography in the Late Antiquity: Mythology and History
Journal of History Culture and Art Research, 2019
The Iranian civilization, which was the basis of the Armenian culture until the Conversion to Christianity, was far from the historiographic tradition in comparison to Greeks and Romans even if they portrayed their own history by means of reliefs. In this respect, there is a cultural affinity between the absence of historiography before Christianity in the Armenian society and the absence of the literary tradition in pre-Islamic Iran. However, this cultural relationship, which lasted until the fourth century, modified after the adoption of Christianity by the Armenians and caused to emerge the idea of historiography among the Armenians. Thus, there is a parallel between the beginning of the custom of historiography and the acceptance of Christianity in the Armenian society. The general structure of the Armenian historiography, originally based on patristic roots, was shaped after the Battle of Vartanants (Avarayr) in 451 and turned into an ideological struggle for Armenians. This idea shows that the Armenians tend to create historical depth and common destiny in the late antiquity. Following this, the collapse of the Sassanid Empire and the arrival of Muslims to the world of Armenians naturally opened a new era in Armenian historiography. This period was built directly on the idea of "opposition" and "other". This study aims to establish a direct connection between the acceptance of Christianity by Armenians and the start of historiography tradition by the intellectual Armenians and examine the reasons why historiography flourished for Armenians.
SCIENZE, FILOSOFIA E LETTERATURA NEL MONDO IRANICO Da Gundishapur ai nostri giorni Omaggio a Carlo Saccone per i suoi 70 anni, 2024
Depictions of Central Asian deities related to local forms of Zoroastrianism sometimes appear as standing pairs or as seated on thrones with zoomorphic protomes. Their attributes and the frequent presence of symbolic miniature animals held in their hands on a tray seem to be reflective of codified religious iconographies reproduced more or less faithfully at all the archaeological sites examined herein. It is not always easy to propose firm identifications for the deities in these pairs. In this study, hypothetical identifications are given for two divine pairs that are particularly widespread in pre-Islamic Sogdian art. These identifications are made on the basis of astrological-astronomical arguments, and this method may unravel the mysteries surrounding these images.