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Anania Shirakatsi
Անանիա Շիրակացի
1963 statue of Anania Shirakatsi holding aglobeat the entrance of theMatenadaran
Bornc. 610
Shirak,Ayrarat,[1]Sasanian Armenia
Diedc. 685(aged around 75)
Arminiya
NationalityArmenian
EraEarly Middle Ages
SchoolHellenizing School
Main interests
Mathematics,astronomy,geography,chronology

Anania Shirakatsi(Old Armenian:Անանիա Շիրակացի,Anania Širakac’i,anglicized:Ananias of Shirak) was a 7th-centuryArmenianpolymathandnatural philosopher,author of extant works covering mathematics, astronomy, geography, chronology, and other fields. Little is known for certain of his life outside of his own writings, but he is considered the father of theexactandnatural sciencesin Armenia—the first Armenianmathematician,astronomer,[2][3]andcosmographer.[4]

A part of the ArmenianHellenizing Schooland one of the fewsecular scholarsin medieval Armenia, Anania was educated primarily by Tychicus, inTrebizond.He composed science textbooks and the first known geographic work inclassical Armenian(Ashkharhatsuyts),[5]which provides detailed information aboutGreater Armenia,Persia and the Caucasus (GeorgiaandCaucasian Albania).

In mathematics, his accomplishments include the earliest known table of results of the four basicoperations,[3][6]the earliest known collection of recreational math puzzles and problems,[7]and the earliest book of math problems in Armenian.[8]He also devised a system ofmathematical notationbased on theArmenian alphabet,although he was the only writer known to have used it.

Name

[edit]

His name is usuallyanglicizedas Ananias of Shirak (Širak).[9]Anania is the Armenian variant of the biblical name Ananias, itself the Greek version of the HebrewHananiah.[10]The second part of his name denotes his place of origin, the region of Shirak,[2]though it may have become a sort of surname.[11]In some manuscripts, he is calledShirakuni(Շիրակունի) andShirakavants’i(Շիրակաւանցի).[12]

Life

[edit]
A statue of Anania at the Alphabet Park nearArtashavanbyArtush Papoyan[hy](2005).[13]

Background

[edit]

Anania[a]Shirakatsi lived in the 7th century.[14]The dates of his birth and death have not been definitively established.Robert H. Hewsennoted in 1968 that Anania is widely believed to have been born between 595 and 600;[15]a quarter-century later he settled on c. 610 as a birthdate and 685 as the year he died.[16]Agop Jack Hacikyanet al. place his birth in early 600s but agree on 685.[17]James R. Russell,Edward G. Mathews, and Theo van Lint also concur with 610–685,[18][4][3]while Greenwood suggests c. 600–670.[8]Vardanyan places his death in the early 690s.[19]

Anania is the only classical Armenian scholar to have written anautobiography.[15]It is a brief text, characterized as "somewhat self-congratulatory"[20]and "more a statement of academic pedigree" than autobiography.[21]It was probably written as the preface to one of his scholarly works, possibly theK’nnikon.[4]He was the son ofYovhannesand was born in the village of Anania/Aneank’ (Անեանք) or in the town ofShirakavan (Yerazgavors),[22]in the canton of Shirak, in the central Armenian province ofAyrarat.[23]Aneank' may be connected to the later city ofAni,theBagratid Armeniancapital.[24]

Anania probably came from a noble family.[4]Since his name is sometimes spelled as Shirakuni (Շիրակունի), Hewsen argued that he may have belonged to the house of theKamsarakanor Arsharuni princes of Shirak andArsharunik’,respectively.[15]Greenwood suggests that it is more likely that Anania came from the lesser nobility in Shirak, who served the house of Kamsarakan.[25]Broutian describes his father as a "minor Armenian nobleman."[26]Vardanyan believes he either came from the Kamsarakan family or that they were hispatrons.[27]

Anania is traditionally thought to have been buried in the village of Anavank’; however, the tradition probably originated from the name of the village.[3]

Education

[edit]

Anania received his early education at the local Armenian schools, possibly at Dprevank’ monastery,[28]where he studied sacred texts and earlier Armenian authors.[15][29]Due to the lack of teachers and books in Armenia, he decided to travel to theByzantine Empireto study mathematics.[8][29]After first traveling toTheodosiopolis,then to the Byzantine-controlled province ofFourth Armenia(probablyMartyropolis),[1]where he studied under the mathematician Christosatur for six months.[1]He then left to find a better teacher and learned about Tychicus,[b]who was based at the monastery (or martyrium) ofSaint EugeniosinTrebizond.[15][8]Redgate placed this in the 620s.[1]Greenwood has speculated that Tychicus, not mentioned elsewhere, may actually beStephanus of Alexandria.[30]

A statue of Anania atYerevan State University

Anania devoted a significant part of his autobiography to Tychicus (born c. 560), with whom he spent eight years in the 620s or 630s.[31]Tychicus had studied theArmenian languageandits literaturewhile serving in theByzantine armyin Armenia.[20][32]Wounded by thePersians,he retired from the military and later studied inAlexandria,Rome,andConstantinople.[20][32]Tychicus later returned to his native Trebizond, where he established a school c. 615.[32]Tychicus taught many students from Constantinople (including from the imperial court) and was renowned among Byzantine kings.[33][8]He provided Anania special attention and taught him what Anania called a "perfect knowledge of mathematics".[17]In Tychicus's vast library, Anania found "everything,exotericandesoteric",[18]including sacred and secular Greek authors, including works on the sciences, medicine, chronology, and history.[34]Russell believed his library may have includedPythagoreanandalchemicalbooks.[18]Anania considered Tychicus to have been "predestined by God for the introduction of science into Armenia."[32]

Educator and scientist

[edit]
List ofMoon Phasesby Anania Shirakatsi

Anania himself established a school in Armenia upon his return.[17]That school, the first in Armenia to teachquadrivium,is presumed to have been located in his native Shirak.[3][32]He was disappointed with the laziness of his students and their departure after learning the basics.[32]Anania complained about Armenians' lack of interest in mathematics,[20]writing that they "love neither learning, nor knowledge."[35]Nicholas Adontzconsidered it an exaggeration, "if not an absolute slander, to deny the Armenian innate love of investigation."[36]The 12th-century chroniclerSamuel of Anilisted five of Shirakatsi's students,[3]who are otherwise unknown.[37]Anania financed his research in several fields with the money he earned teaching.[32]

Relationship with the church

[edit]

Thomson wrote that as a lay scholar, Anania was a "rarity in early Armenia."[20]Hewsen termed him the only lay classical Armenian author besidesGrigor Magistros,[15]adding that he had a close relationship with the Armenian Church.[38]Malachia Ormaniandid not list him among lay authors.[c]Hacikyan et al. describe Anania as a "devout Christian and well versed in the Bible" who "made some attempts to reconcile science and Scripture."[40]In his later years, Anania may have been a monk in the Armenian Church.[15]This is based on his religious discourses and attempts to date the feasts of the church.[41]John A. C. Greppindoubts that Anania was ever in any religious order.[42]Several scholars consider him a church ideologist akin toCosmas Indicopleustes,whom he actually criticized.[43]

Hewsen noted that some of Anania's "more revolutionary ideas" were suppressed by the Armenian Church after his death.[44]Greppin suggested that Anania, a largely secular author, had fallen into a "bad clerical odor."[42]S. Peter Cowedisagreed withAshot G. Abrahamian's hypothesis that his name was "censored in the Middle Ages because of ecclesiastical disapproval" and argued that it is "more applicable to Soviet practice than that of the relatively tolerant Armenian and other eastern churches."[45]Soviet historians represented him as a founder ofirreligiousandanti-clericalthought in Armenia, who pioneereddouble-truth theory.[46]Vazgen Chaloyan called him a "progressive representative of the feudal period of Armenian science."[47]Gevorg Khrlopianwent as far as to argue that Anania was an enemy of theArmenian Churchand fought against itsobscurantism.[38]Hewsen opposed this view, suggesting that, instead, he was an "independent thinker of sorts."[15]

Philosophy

[edit]
A bust at theMatenadaran

Anania is considered by modern scholars to be a representative of theHellenizing Schoolsince many of his works were based on classical Greek sources.[48][49]He was the first Armenian scholar to have "imported a set of scientific notions, and examples of their applications, from the Greek-speaking schools" into Armenia.[50]He was well versed in Greek literature,[51]and the influence ofGreek syntaxis evident in his works.[52]Anania was also knowledgeable about native Armenian and Iranian cultural traditions;[8]several of his works provide important information on lateSassanian Iran.[8]

James R. Russelldescribes him as analchemistand aPythagoreanwho "does not usually rely on mythology to explain natural phenomena."[53]Anania accepted the importance of experience, observation, rational practice and theory, and was influenced by the ideas of the 5th-centuryNeoplatonistphilosopherDavit Anhaght(the Invincible), and Greek philosophersThales of Miletus,Hippocrates,Democritus,Plato,Aristotle,Zeno of Citium,Epicurus,Ptolemy,Pappus of Alexandria,andCosmas Indicopleustes.[54]Aristotle'sOn the Heavenshad a significant influence on Anania's thought.[35]According to Gevorg Khrlopian, Anania was heavily influenced byYeghishe'sAn Interpretation of Creation,the anonymousInterpretation of the Categories of Aristotle,and the works of Davit Anhaght,[55]who had established Neoplatonism in Armenian thought.[54]Anania was also the first Armenian scholar to quotePhilo of Alexandria.[29]

Anania was the last known lay scholar in Christian Armenia untilGrigor Magistros Pahlavuniin the 11th century.[15][20]He advocatedrationalismin studying nature and attackedsuperstitiousbeliefs andastrologyas the "babblings of the foolish."[56][57]He adopted theclassical theory of four elements,which considered all matter to be composed of four elements: fire, air, water, and earth. He believed that while God directly created these elements, He did not interfere with the "natural course of the development of things." He asserted that the creation, existence, and decay of natural bodies and phenomena occurred through the union of these elements—without the interference of God.[58]Both living and non-living matter came into existence from a synthesis of the four elements.[58]

Anania accepted that theEarth is round,describing it as "like an egg with a spherical yolk (the globe) surrounded by a layer of white (the atmosphere) and covered with a hard shell (the sky)."[38]He accurately explainedsolarandlunar eclipses,thephases of the Moon,and the structure of theMilky Way,[56]describing the latter as a "mass of dense but faintly luminous stars."[38]Anania also correctly attributedtidesto the influence of theMoon.[44][57]He described the topmost sphere as theaether(arp’i), the source of light and heat (through theSun).[59]

Works

[edit]

Anania was apolymathandnatural philosopher.[60]About 40 works in various disciplines have been attributed to Anania, but only half are extant. They include studies and translations inmathematics,astronomy,cosmology,geography,chronology,andmeteorology.[3]Many of his works are believed to have been part of theK’nnikon(Քննիկոն,from "canon",Greek:Kanonikon), completed circa 666,[3][61]and used as the standard science textbook in medieval Armenia.[4][62]Artashes Matevosyantermed it the first secular Armenian science textbook,[63]while Valentina Calzolari described it as a "monumental encyclopedic work."[64]Greenwood argued that theK’nnikonwas a "fluid compilation, whose contents fluctuated over time, reflecting the interests and resources of different teachers and practitioners."[65]

Modern scholars have praised Anania's writing as concise, simple, and to the point, retaining the reader's attention and citing examples to illustrate his point.[56][54]

Mathematical

[edit]
An arithmetic book by Shirakatsi

Anania was primarily devoted to mathematics,[4]which he considered the "mother of all knowledge."[3][15]His mathematical books were used as textbooks in Armenia.[20]

Of Anania's several mathematical works, the most important is the book ofarithmetic(Hamaroghut’iun,Համարողութիւն;orT’vabanut’iun,Թւաբանութիւն),[66]a comprehensive collection of tables on the four basicoperations.[56]It is the earliest extant known work of its kind.[3][6]The operations reach up to a total of 80 million, which is the highest number.[6]A possible theoretical part is believed lost.[56]

Problems and Solutions(alternatively translated asOn Questions and Answers), a collection of 24 arithmetical problems and their solutions, is based on the application of fractions;[56][7]it is the earliest such work in Armenian. Many of its problems allude to real-world situations: six connect to the princely house of Shirak, theKamsarakans,[6]and at least three to Iran.[8]Greenwood calls the problems "a rich source for seventh-century history whose value has not been sufficiently recognized."[67]

The third work, probably an appendix of the book of arithmetic, is titledXraxč̣anakank’(Խրախճանականք), literally "things for festive occasions". It has been translated into English asMathematical Pastimes,[66]Fun with ArithmeticorProblems for Amusement.It also contains 24 problems "intended for mathematical entertainment in social gatherings."[56]According to Mathews this may be the oldest extant text of its kind.[7]

Numerical notation

[edit]

For his mathematical works, Anania developed a unique numerical notation based on 12 letters of theArmenian alphabet.For the units, he used the first nine letters of the Armenian script (Ա,Բ,Գ,Դ,Ե,Զ,Է,Ը,Թ), similar to the standard traditionalArmenian numerical system.The letters used for 10, 100, and 1000 were also identical to the traditional Armenian system (Ժ,Ճ,Ռ), but all other numbers up to 10,000 were written using these 12 letters. For instance, 50 would be writtenԵԺ(5×10) and notԾas in the standard system. Thus, the notation is multiplicative-additive as opposed to the ciphered-additive standard system and requires knowing 12 letters, instead of 36, to write numbers less than 10,000. Numbers greater than that could be written using multiplicative combinations of just 2 or 3 signs, but using all 36 letters.[68]

Stephen Chrisomalis believes this system was created by Anania since it only occurs in his works and is not found inGreek,Syriac,Hebrew,or any otheralphabetic numeral system.[69]Allen Shaw has argued it was just a variant of the Armenian numerals designed specifically for the representation of large numbers.[70]No other writer used it.[69]

Astronomical

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A manuscript of Anania'sCosmology.

One of Anania's most significant works is theCosmology(Տիեզերագիտութիւն,Tiezeragitut’iun).[71]Abrahamian's version is composed of ten chapters, with an introduction titled "In the Fulfillment of a Promise", implying a patron.[72]It covers the sun, the moon, celestial spheres,constellations,theMilky Way,and meteorological changes.[73]

Works used for the parts of theCosmologyinclude the Bible (mostly thePentateuchandPsalms) and works by theChurch Fathers.Anania cites the work ofBasil of Caesarea,Gregory the Illuminator,and Amphiolocus (perhaps, of Iconium).[74]Some chapters of the work, such as "On Clouds" (also called "On the Sky" or "Concerning the Skies" ), are largely based on Basil'sHexameron.[75]Anania also repeats the classical Greek notions in the fields of astronomy, physics or meteorology.[76]Pambakian wrote about the significance of theCosmology:

In conclusion, when viewed as a Byzantine text, theCosmology's originality may be sought in the way in which pagan and Christian traditions are combined (and often intrinsically intertwined), and much may be learned about the ‘making of science’ in the context of the seventh-century. Within the specific context of Armenian literature, this text deals with many aspects of natural philosophy in unprecedented depth.[77]

Another of Anania's astronomical works,Tables of the Motions of the Moon(Խորանք ընթացիք լուսոյ,Xorank’ ënt’ac’ik’ lusoy),[66]is based on the works ofMeton of Athensand his own observations.[78]

Perpetual calendar

[edit]

In 667 Anania was invited byCatholicosAnastas I of Akori (r. 661/2–667) to the Armenian Church's central seat atDvinto establish a fixed calendar of the movable and immovable feasts of the Armenian Church.[20][79]The result was aperpetual calendarbased on a 532-year cycle (ՇԼԲ բոլորակ),[4]combining thesolar cycleand thelunar cyclesince they coincide every 532 years. It was first proposed byVictorius of Aquitainein 457 and adopted by theChurch of Alexandria.[38]Anania's calendar was never implemented by the Armenian Church;[4][20]Hovhannes Draskhanakerttsibelieves that Anastas's death prevented a church council from ratifying it.[80]

Geographical

[edit]
Armenia according to Anania's Geography (Ashkharhatsuyts), based onSuren Eremian

TheAshkharhatsuyts[20](Classical Armenian:Աշխարհացոյց,Ašxarhac’oyc’,lit. "showing the world" ) is an anonymously publishedworld map,believed to have been written sometime between 610 and 636.[81]It lacks a drawn map, but contains "earliest surviving detailed description of Armenian lands."[82]According toElizabeth Redgate,it was written "probably shortly before AD 636".[83]Its authorship has been disputed in the modern period; formerly believed to have been the work ofMovses Khorenatsi,most scholars now attribute it to Anania.[84]Hewsen calls it "one of the most valuable works to come down to us from Armenian antiquity."[85]

TheArmenian Geography—as it is alternatively known—has been especially important for research into the history and geography of Greater Armenia, the Caucasus (GeorgiaandCaucasian Albania) and theSasanian Empire,[8]which are all described in detail.[40][85]The territories are described before theArab invasions and conquests.[16]The information on Armenia is not found elsewhere in historical sources,[7]as it is the only known Armenian geographical work prior to the 13th century.[5]Cowe described it as "the only one of its kind in Armenia until the introduction of moderncartographyin the seventeenth century. "[86]

TheAshkharhatsuytshas survived in long and shortrecensions.[85]According to the scholarly consensus, the long recension was the original.[87]For the description of Europe, North Africa and Asia (all theknown worldfrom Spain to China),[7]it largely uses Greek sources, namely the now lost geography ofPappus of Alexandria(4th century), which in turn, is based on theGeographyofPtolemy(2nd century).[4][8][85]According to Hewsen, it is the "last work based on ancient geographical knowledge written before the Renaissance."[38]Edmond Schütz called it an "outstanding work of medieval sciences, a rich post-Ptolemaidheredity. "[88]

It was one of the earliest secular Armenian works to be published (in 1668 byVoskan Yerevantsi).[89]It has been translated into four languages: English, Latin (both 1736), French (1819), and Russian (1877).[90]In 1877,Kerovbe Patkanianfirst attributed it to Anania as the most probable author.[91]

Another geographical work of Anania,The Itinerary(Մղոնաչափք,Mghonach’ap’k’), may have been a part of theAshkharhatsuyts.It presents six routes fromDvin,Armenia's capital at that time, to the major settlements in different directions, with distances in miles (մղոն,mghon), referring to theArabic mileof 1,917.6 metres (6,291 ft), according toHakob Manandian.[92]

Chronology

[edit]

Anania's major chronological work, theChronicle,listed important events in order of their occurrence.[20]Written between 686 and 690, it is composed of two parts: a universal chronicle, utilizing the lost works ofAnnianus of Alexandriaand the lost Roman imperial sequence fromEusebius'sChronographia,and an ecclesiastical history from amiaphysiteperspective, which records the sixecumenical councils.[93]

Another chronological work, known as theCalendar(Tomar), included texts and tables about the calendars of 15 peoples: Armenians, Hebrews, Arabs, Macedonians, Romans, Syrians, Greeks, Egyptians, Ethiopians, Athenians, Bythanians, Cappadocians, Georgians, Caucasian Albanians, and Persians.[94][95]The calendars of the Armenians, Romans, Hebrews, Syrians, Greeks, and Egyptians contain texts, while those of other peoples only have the names of months and their length.[96]

Other

[edit]

Anania wrote several books on weights and measures. He extensively used theworkofEpiphanius of Salamisto present the system of weights used by the Greeks, Jews, and Syrians, and his own knowledge as well as other sources for those of the Armenians and Persians.[97][7]

Anania wrote several works onprecious stones,[41]music, and the known languages of the world.[7]

Anania's discourses on Christmas/EpiphanyandEasterare discussions on the dates of the two feasts. In the first, he uses a lost work he ascribes toPolycarpof Smyrna and insists that the Armenian custom of celebrating Christmas and the Epiphany on the same date is truer to the holidays' intent than celebrating them separately as is common elsewhere in the Christian world.[41][66]

Traditions and legends

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Anania also wrote onherbal medicine,though none of his medical writings have survived. He is traditionally credited with the discovery of the miraculous flower calledhamasp’iwṙorhamasp’iur(համասփիւռ).[18]One 16th centurymanuscriptmentions that he dealt with its therapeutic properties. It has been identified by modern scholars asSilene latifolia(white campion). He is credited with discovering the plant in Dzoghakert (near modernTaşburun,Iğdır,Turkey)[98]and using it medically.[99][100][101]

The authorship of the "Book of the Six Thousand" (Vec‘ hazareak), which Russell describes as the "most important Armenian magical text of the Middle Ages", has traditionally been attributed to Anania.[18][102]According to a later legend, he taughtalchemyto the king ofVenice.[18]

Influence in the Middle Ages

[edit]
2009 statue of Anania inGyumri

Anania laid the foundations of theexact sciencesin Armenia and greatly influenced many Armenian scholars who came after him.[40][d]Hovhannes Imastaser(Sarkavag) and other medieval scholars extensively cited and incorporated Anania's works.[54]In a 1037 letter,Grigor Magistros,a scholar from thePahlavuninoble family, asked CatholicosPetros Getadardzfor Anania's manuscripts of hisK’nnikon,which were locked up at thecatholicosatefor centuries.[107][108]Grigor used these as a textbook at his school at theSanahin Monastery.[109]Anania may had also influenced Byzantine Armenian scholars, such as the 9th century philosopherLeo the Mathematician[110]and the 14th century mathematician and grammarianNicholas Artabasdos Rhabdas.[111]

Reemergence in the modern period

[edit]

In the printed age, passing references to Anania were made as early as 1742 byPaghtasar Dpir,but it was not until the latter half of the 19th century that Anania and his work became a subject of scholarly study.[112]In 1877Kerovbe Patkanianpublished a collection of Anania's works in the originalclassical ArmenianatSt Petersburg University.[113]TitledSundry Studies(Մնացորդք բանից,Mnats’ordk’ banits’),[114]it is the first-ever print publication of his works.[40]Galust Ter-Mkrtchianpublished a number of Anania's works in 1896.[113]TheRussian Academy of SciencespublishedJoseph Orbeli's Russian translation of Anania'sProblems and Solutionsin 1918.[113][115]

Systematic study and publication of his works began in the Soviet period.[113]Ashot G. Abrahamian,who began his research at theMatenadaranin the 1930s, first published one of Anania's arithmetical texts in 1939,[113]followed by a complete compilation of Anania's work in 1944.[116]Abrahamian's work was not received with universal acclaim. One critic objected to his 1944 compilation for attributing disputed works to Anania.[117]Abrahamian andGaregin Petrosianpublished an updated edition in 1979.[118]Some criticism persisted:Varag Arakeliannoted a number of errors in translations from classical Armenian and concluded that a new translation of his works was needed.[119]Another Soviet scholar,Suren T. Eremian,studied theGeography.He insisted on Anania's authorship and published his research in 1963.[120]

The first translation of Anania's work into a European language was done by the British OrientalistFrederick Cornwallis Conybeare,who translated into English Anania'sOn Christmas,in 1896, andOn Easterand Anania's autobiography, in 1897.[121][113]Lemerle noted that Conybeare translated Anania's autobiography from a Russian translation, and it contains numerous serious errors.[122]Renewed interest in Anania's work emerged in the West in the 1960s. A French translation of his autobiography appeared in 1964 by Haïg Berbérian.[123]Robert H. Hewsenauthored an introductory article on Anania's life and scholarship in 1968.[124]Hewsendedicatedhis 2001 bookArmenia: A Historical Atlasto Anania, whom he called "Armenia's First Scientist."[125]

2005 Armenian postage stamp depicting Shirakatsi

Modern assessment

[edit]

Anania is considered by modern scholars as the "father of the exact sciences in Armenia."[126]Modern historians consider him as the greatest scientist of medieval Armenia[127]and, possibly, all Armenian history, up to the 20th century astrophysicistViktor Ambartsumian.[128][129]He is widely regarded as the founder of thenatural sciencesin the country.[46]He was the first classical Armenian scholar to study mathematics and several scientific subjects, such as cosmography and chronology.[130][122]Nicholas Adontzargued that Anania "occupied the same position in Armenian education asLeo [the Mathematician]did in Byzantine education. He was the first to sow the seeds of science among the Armenians. "[131]Hacikyanet al. wrote inThe Heritage of Armenian Literature:

Shirakatsi was an educator and an organizer of ideas and materials rather than an original thinker. He was often in the forefront of scientific thinking, but at other times he repeated the accepted theories of his time.[40]

In the Soviet Union, Anania was often regarded the earliest astronomer among its peoples,[132][133]and he was listed alongsideIslamic Golden AgescholarsAl-Khwarizmi,al-Biruni,Omar Khayyam,Nasir al-Din al-Tusi,andUlugh Beg.[134]

Greenwood argues that studying Anania and his works "resonated with twentieth-century political beliefs and offered a suitable subject for academic research in ways that works on medieval theology or Biblical exegesis did not. Anania came to be projected as a national hero from the distant Armenian past, linking and affirming past and present identities."[135]

Tributes

[edit]

References

[edit]
Notes
  1. ^He will be referred to by this name throughout this article, as surnames were not widely used in Armenia at the time.
  2. ^also transliterated asTukhikos[3]andTykhikos;[18]Greek:Τύχικος,Classical Armenian:Տիւքիկոս
  3. ^Ormanian wrote that among the fifty known writers between the 5th and 12th centuries, only Grigor Magistros and the physicianMkhitar Heratsiwere laymen.[39]
  4. ^These includeHovhannes Draskhanakerttsi(d. 925),[40]Anania of Narek(d. 980s),[7]Grigor Magistros(d. 1058),[7]Stepanos Asoghik(11th century),[40]Hovhannes Kozern(11th century),[7]Hovhannes Imastaser (Sarkavag)(d. 1129),[103]Nerses Shnorhali(d. 1173),[104]Samuel Anetsi(12th century),[105]Vanakan(d. 1250),[54]Kirakos Gandzaketsi(d. 1271),[40]Hovhannes Erznkatsi(d. 1293),[106]Grigor Tatevatsi(d. 1410),[7]andHakob Ghrimetsi(d. 1426).[104]
Citations
  1. ^abcdRedgate 2000,p. 188.
  2. ^abHewsen 1968,p. 32.
  3. ^abcdefghijkMathews 2008a,p. 70.
  4. ^abcdefghivan Lint 2018,p. 68.
  5. ^abThomson 1997,p. 222.
  6. ^abcdHewsen 1968,p. 42.
  7. ^abcdefghijkMathews 2008a,p. 71.
  8. ^abcdefghijGreenwood 2018.
  9. ^Hewsen 1968,p. 32;van Lint 2018,p. 68;Redgate 2000,p. 188
  10. ^Acharian 1942,p. 148.
  11. ^Hayrapetian 1941,p. 3.
  12. ^Hayrapetian 1941,p. 3;Vardanyan 2013,p. 9;Broutian 2009,p. 2;Abeghian 1944,p. 374
  13. ^Atanesyan, Laura (2010)."Քանդակագործ Արտուշ Պապոյան [Sculptor Artush Papoyan]"(PDF).Armenological Studies(13). Shirak Armenology Research Center,Armenian National Academy of Sciences:135–139. Archived fromthe original(PDF)on 2016-03-04.
  14. ^Hewsen 1968,p. 32;Hacikyan et al. 2002,p. 56;Sarafian 1930,p. 99;Thomson 1997,p. 220
  15. ^abcdefghijHewsen 1968,p. 34.
  16. ^abHewsen 1992,p. 15.
  17. ^abcHacikyan et al. 2002,p. 56.
  18. ^abcdefgRussell 2004,p. 293.
  19. ^Vardanyan 2013,p. 17.
  20. ^abcdefghijkThomson 1997,p. 221.
  21. ^Greenwood 2011,p. 142.
  22. ^Abeghian 1944,p. 374;Acharian 1942,p. 149;Tumanian et al. 1974,p. 362
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  39. ^Ormanian, Malachia(1912).The Church of Armenia.Translated by G. Margar Gregory. London: A. R. Mowbray. pp.202-203.
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  88. ^Schütz, Edmond (1998)."Review of The Geography of Ananias of Shirak. (Ašxarhačoyč). (Geisteswissen-schaften), No. 77".Acta Orientalia Academiae Scientiarum Hungaricae.51(1/2): 248–251.ISSN0001-6446.JSTOR43391701.
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  102. ^Russell, James R.(2008)."Magic Mountains, Milky Seas, Dragon Slayers, and Other Zoroastrian Archetypes".Bulletin of the Asia Institute.22:72.ISSN0890-4464.JSTOR24049235.
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Bibliography

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Books on Anania

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General books

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Book chapters on Anania

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Encyclopedia articles

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Journal articles

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Further reading

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  • Tee, Garry J. (1972)."Two Armenian Savants".Prudentia.4(2).University of Auckland.
  • Mahé, Jean-Pierre(1987). "Quadrivium et cursus d'études au VIIe siècle en Arménie et dans le monde byzantin d'après le" K'nnikon "d'Anania Širakac'i".Travaux et Mémoires(in French).10.Centre de recherche d'Histoire et Civilisation de Byzance: 159–206.
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