Yovhannēs K‘r.nets‘i’s 1340s grammar combines Dionysian categories with Latin syntax and definitions, producing new Armenian terms for sentence kinds, agreement, case government, and verbal structure.
Etymological analysis of Syunik-Artsakh agricultural vocabulary tests Indo-European roots, native Armenian development, Turkic borrowing, and regular dialectal sound changes across several plant-related terms.
Step‘anos of Tokat’s career as refugee priest, poet, manuscript-maker, and merchant-linked entrepreneur anchors a social history of Armenian book production after wars damaged monastic scriptoria.
Two unpublished texts in Armenian diagrammatic chronicles are analyzed alongside a miniature to compare Adam’s sins, creation places, textual origins, and Latin-Armenian influence.
The study treats gandz poems and their anthologies as a networked liturgical system, following shared images and narratives across genre, ritual performance, sermons, and medieval social use.
The article edits and translates an Armenian invocational prayer preserved from a lost homily on Jonah, probably translated from Syriac and attributed to Jacob of Serugh, using five witnesses in four manuscripts.
Fifteen newly identified Armenian graffiti at Jerusalem's Holy Sepulchre, some dating to the twelfth and thirteenth centuries, record pilgrim names, prayers, and palimpsested inscriptions.
Fieldwork gathered across five United States trips from 1979 to 2008 is organized by genre, age, and sex to describe variation in Armenian-American oral tradition.
Using Classical Armenian as its case, the paper argues that university grammar, readings, exercises, history, and cultural excursuses should be integrated for students from varied disciplines.
The Turkish study situates David the Invincible within the Alexandrian commentary tradition and examines his Armenian and Greek witnesses to the commentary on Porphyry's Isagoge.
Close attention to Saroyan and Hashyan shows historical memory sustaining Armenian-American identity through family continuity, inherited custom, national dignity, and resistance to assimilation.
A rare passage by Eremia K‘ēōmiwrchean opens a window onto everyday debates between Apostolic Armenians and Ottoman Muslims, especially Armenian observations of popular religious practices.
Comparing Armenian and Latin witnesses to Irenaeus, the article investigates a disputed seven-branched term through manuscript variants, the Epideixis, oil-lamp vocabulary, and Presocratic cosmology.
Mehmed II's court produced a six-language grammar and a separate Armenian alphabet primer, while Middle Armenian physicians and manuscripts participated in palace knowledge networks.
Drawing together chronicles, colophons, and historical works, the authors reconstruct Armenian observations of Mongol customs, beliefs, weaponry, language, and everyday life during thirteenth- and fourteenth-century rule.
Reading Karabchievsky's 1978 novella as postcolonial writing, the article interprets Yerevan through architectural impermanence, Soviet symbols, suppressed language, and longing for an estranged past.
Two commissions from Vardan Areweltsi allowed King Hetum I to cultivate learned status while making written Middle Armenian an object of elite study at the Cilician court.
The author edits and translates oracle sayings placed beside John's Gospel in Matenadaran M9650, then compares their sequence and wording with the older Graz Armenian palimpsest.
Reviewing Marr's early Armenian studies, the article highlights his use of cuneiform inscriptions, monastic manuscripts, Khorenatsi variants, apocrypha, and medieval encyclopedia terminology.
Minas Bzhshkean's 1812 treatise combines Rousseau and other traditions to frame musical notation reform across Mekhitarist Venice, Ottoman Istanbul, and Armenian Enlightenment networks.
Drawing on Yerevan State Medical University experience, the authors advocate professional Armenian courses that teach students to compose medical texts and describe diseases accurately.
From classical Armenian forms for Persian and Parthian onward, the study charts Iranian-language names, suffixes, spelling variants, dictionary treatment, and gaps in modern standardization.
Khachatur Abovyan’s Grabar poems, prayers, and Dorpat diaries are examined to trace an educational program joining classical Armenian, dialects, and emerging Ashkharabar.
Beginning with seventh-century Arab conquest, the paper examines the names Armenian historical writers used for Muslims and asks how geography, religion, attributed qualities, and narrative setting shaped recognition of another ethnoconfessional community.
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