Journal ArticlePaywalled
Arevshatyan, Anna S., 2025
Revue des Études Arméniennes, Vol. 43 (2025), pp. 247–256 (Peeters); DOI 10.2143/REA.43.0.3295025
In a letter written to his son-in-law for the feast of the Inauguration of the Church, Grigor Magistros recalls the Illuminator's vision of an angel commanding him to found a martyrium. That site, mentioned by Agathangelos, is not precisely known, and Magistros almost certainly never saw it. Arevshatyan therefore proposes that his description is modelled on a building he had seen: Hagia Sophia in Constantinople, then the principal church of the Christian world. She adds that a miniature in a Matenadaran manuscript containing Magistros's complete works shows him standing beside a magnificent church, possibly alluding to the poetic contest at Hagia Sophia in which the Armenian scholar bested an Arab poet by versifying the whole Bible.
Journal ArticleOpen Access
Dum-Tragut, Jasmine · Khachatryan, Ovsanna, 2025
Matenadaran: Medieval and Early Modern Armenian Studies (MEMAS), Vol. 2, No. 1, pp. 119–143 (Mesrop Mashtots Matenadaran / Brepols); eISSN 3041-5063
Presents the first study of a previously unexamined medical manuscript, Matenadaran codex no. 11161, covering its physical characteristics, provenance, and textual composition. The authors analyze one of its key texts, a book on horses, and compare it with other Armenian medical manuscripts. This lets them date and localize the codex more precisely and situate it in the Armenian medical tradition between medieval Cilicia and early modern Nor Jugha (New Julfa). Khachatryan is based at the Matenadaran; Dum-Tragut heads Armenian Studies at Salzburg.
Journal ArticleOpen Access
Rogozhina, Anna, 2022
Armeniaca. International Journal of Armenian Studies, Vol. 1, No. 1 (2022), pp. 39–48; DOI 10.30687/arm/9372-8175/2022/01/002 (Edizioni Ca' Foscari, Venice)
Outlines the Armenian tradition of the story of the Man of God, known in Byzantium and the West as St Alexius. The Armenian legend survives in two main forms: a short synaxarial text and a fuller Life preserved in fewer manuscripts. Rogozhina analyses the style of the Armenian text, the striking absence of personal names, and other features that may reveal the origins of the tradition. She concludes that the longer Armenian version likely reflects an older, Syriac layer of the legend, while the shorter versions derive from the Greek: making the Armenian material an important witness to the legend's development outside the Constantinopolitan tradition.
