Architectural monuments, written sources, and archaeological materials reconstruct how artificial lighting organized Ani’s churches, aesthetics, hierarchy, ritual meaning, and visual communication.
Three episodes in Bishop Mkrtič Nałaš's Diyarbakır career reveal Armenian clerical patronage and agency intertwined with the formation of the Aqquyunlu state during the fifteenth century.
New Julfa emerges as a Safavid crossroads where Armenian, Persian, and European influences converged in churches, Khoja mansions, artists’ practice, and illuminated manuscripts over time.
Wilbrand’s Cilician embassy narrative records Epiphany processions, clergy, discantus, chants, and ceremonial sound while situating Lesser Armenia among diplomatic, military, and ecclesiastical networks.
Comparing illuminated miniatures with medieval Armenian churches, the study treats painted domes as visual documentation of architectural practice, symbolism, aesthetics, and ecclesiastical culture.
Two unpublished texts in Armenian diagrammatic chronicles are analyzed alongside a miniature to compare Adam’s sins, creation places, textual origins, and Latin-Armenian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.
Working from Garmravank, St. Thomas, and Goms, the author documents kilisesi, jamatun, yapım tekniği, koruma değerleri, and toplumsal hafızaya around Vaspurakan monastic ensembles.
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.
A phenomenological reading of Nerses Shnorhali's 1166 letter to Manuel Komnenos interprets his Christology as a compromise between Eastern divinity and Western anthropological emphasis.
Drawing on Armenian Apostolic tradition, the chapter traces Dad and Yeghisha through Arzach and Utik, discusses each Kloster and its Reliquien, and distinguishes the narrative from later Gräber.
Study of palimpsest guard-leaves in Matenadaran manuscript M963 identifies ninth-century Armenian uncial and miniature fragments, then compares their imagery with Byzantine traditions and Bagratid scriptoria.
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.
Mineralogical and chemical tests on the Armenian Chapel's hidden sinopia identify carbon black and red ochre, indicating that painters collaborated with mosaicists during wet-mortar execution.
Analysis of portals designed by Trdat for Ani's late-tenth and early-eleventh-century cathedrals identifies perspective and localized Hellenistic types assembled from several architectural traditions.
A historical and legal reading presents Aghven's assembly under King Vachagan II and its canonical constitution as an early expression of Armenian constitutional procedure.
Architectural analysis dates Dadivank's Cathoghike to 1214 under Arzu Khatun and argues that its blind arcade, archivolts, and rosettes adapt metropolitan ideas associated with Ani Cathedral.
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.
Observation of services and interviews in Vakifli document Armenian religious music through solo, choir, and call-response forms used for feasts, saints, births, weddings, and funerals.
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.
Comparative analysis traces how three-layer midis masonry evolved alongside structural integrity in Armenian churches from the fourth through fourteenth centuries, linking shell construction to changing architectural form.
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