Of course, he did not underestimate the human and national values of the founders of the Constitution. He saw the matter in the light of the real and concrete changes necessary to make the Constitution fully serve the nation. A small number of national figures were in favor of his proposal, including his friend, the great Armenian satirist Hagop Baronian.
This issue was discussed in the National Assembly and the fierce arguments and differences of opinion led many to once more reflect on Armenian national and educational issues.
Was it not the result of speaking openly that the extremely occupied Muradian, endlessly zealous to reform the educational system, at the end of the s started the most purposeful communications with the Armenian public and wrote the plays Vartan and Aghasi? They were staged at the time in Constantinople and enjoyed great popularity The texts of these plays have not been preserved.
We think that they were composed in verse. His turning to dramaturgy was not at all coincidental. When the latter was returning from India, he stayed approximately one month in Constantinople and most likely became acquainted with Muradian. No matter how nightmarish this life was being presented as chiefly by historians and historical novelists , the intellectuals of Constantinople were living a national life and the Armenian creative mind did not stop creating.
It is not a coincidence that many, including Muradian, turned to ancient times to attempt to restore ties between the past and the period they lived in, not only by citing episodes from the heroic past, but also exposing the flaws of our ancestors from those times, i.
Consequently, it is not the monopoly of this or that historian, or of this or that people, to make historical conclusions as he pleases, to judge, condemn, crown or whistle at great historical personages without review and as an unconditional verdict. Muradian expresses a completely different opinion, very courageous for his time, by naming things by their names with unconcealed emphases.
He was a mystery, he was a writer…the worthy one rests, blessed be his memory, but let us think about those beings which he leaves behind him, who still need him and who are worthy of our compassion and protection.
Now, as I write, it is as if these lines are born from the explosion of my condemning the silence of years without end, perhaps in order to satisfy my patrimonial self-esteem? I am grateful to the great descendant of the Armenians Y. Muradian, whose blood flows in my veins.
By using our site, you agree to our collection of information through the use of cookies. To learn more, view our Privacy Policy. Log In Sign Up. Armenian Studies 53, Followers. Papers People. Th Armenian contribution to biblical interpretation has remained largely unstudied and inaccessible to all but scholars of classical Armenia.
This translation of an Armenian commentary on e Gospels is a small effort to bring to a wider This translation of an Armenian commentary on e Gospels is a small effort to bring to a wider audience one example from the rich tradition of biblical commentary in medieval Armenia. It is one of the earliest extant commentaries written in Armenian and is attributed to one of the most important and gifted Armenian theologians of the early Middle Ages.
Thus, the commentary presents us with valuable insights on biblical exegesis and theology during this period. Save to Library. The administrative history of Byzantine Armenia from the 5th to the 7th century Genesis of the thema Armeniakon in German. The thesis analyses the development of the Late Roman and Early Byzantine administration of those territories which are called "Armenian" in the sources of the time from the 4th century until the development of the thema Armeniakon and The thesis analyses the development of the Late Roman and Early Byzantine administration of those territories which are called "Armenian" in the sources of the time from the 4th century until the development of the thema Armeniakon and the establishment of Arab supremacy in Greater Armenia around CE.
From the 18th century onwards Armenians begin to appear once more in the works of European authors. Jean-Jacques Rousseau was friendly with several Armenians and was seen dressed in Armenian costumes, which he found simple and comfortable. The great German philosopher, Immanuel Kant , however, speaks well of the Armenians: "but in another Christian nation, Armenia, I see a special active and laborious spirit which has taken them from China all the way to the shores of Guinea.
This intelligent and diligent people have representatives over the entire old continent and the relations which they have established with all other nations of the good relations of the Greeks. By using our site, you agree to our collection of information through the use of cookies.
To learn more, view our Privacy Policy. Log In Sign Up. Add Social Profiles Facebook, Twitter, etc. Victoria Rowe. Unfollow Follow Unblock. Other Affiliations:. Refugees and the End of Empire, eds. Virdee, more. This chapter investigates the positioning of Armenian women in the late Ottoman Empire in the context of nationalist ideologies, deportation and forced assimilation policies between and The chapter offers a new reading of
0コメント