Koutoujian easily takes Waltham, but Clark, Addivinola win primaries

Wicked Local, MA
Oct 16 2013

Koutoujian easily takes Waltham, but Clark, Addivinola win primaries

By Eli Sherman
Wicked Local Waltham

WALTHAM – Middlesex Sheriff Peter Koutoujian easily took his hometown
of Waltham in the Fifth Congressional District primary but state Sen.
Katherine Clark of Melrose beat him and five others for the Democrat
nomination, while Frank Addivinola of Boston won the Republican nod.

Koutoujian was met with a burst of applause as he entered the ballroom
at his post-election party at the Westin Hotel in Waltham. Koutoujian
told some teary-eyed supporters not to cry because they, as a team,
ran a great campaign.

`We did everything we could and that’s something that we should be
proud of because whenever you take on any endeavor you should never
ever regret it,’ Koutoujian said. `The end result wasn’t what we
wanted, but never will we look back and think we should have done
something more.’

Supporters were disappointed after Koutoujian’s concession speech, as
many thought he had the votes to win. Waltham resident Keith Whitmore
said he really thought Koutoujian would pull it off.

“I was totally shocked,” Whitmore said. “Peter has always run great
campaigns and I thought he was well-known enough through Middlesex
County. … Maybe some people thought the same and didn’t get to the
voting booth.”

Turnout was 19 percent, and 4,148 of 5,622 total Democrat voters went
for Koutoujian.

Waltham City Clerk Russ Malone predicted early in the day that about
30 percent of the city’s voters would come out for the congressional
primary.

`I figured it would be a little bit higher. … Waltham voters are
passionate when they come out,’ Malone said. `We also had a hometown
guy.’

Still, it was more than the 16.9 percent who showed up for the special
U.S. Senate primary election in April. Ed Markey eventually won that
special election, opening up his U.S. House seat in the Fifth
District.

The general election for the Fifth District seat, between Clark and
Addivinola, is Dec. 10.

Earlier on Election Day, Waltham resident Jennifer Patton cast her
ballot at precinct 7-1 at about 4:30 p.m. and said that although it
was a good group of candidates, she voted for Koutoujian.

`I just think that he is the best person for the job,’ Patton said.
`It was a really competitive field, but Peter is the best person to go
represent us down in Washington.’

Councilor at-large Kenneth Doucette, who works for Koutoujian in the
Middlesex County Sheriff’s Office, said he voted for Koutoujian
because he sees his leadership skills from their work together.

`He responds to constituents and other elected officials,’ Doucette
said. `I’ve seen him in meetings and he’s a great leader and I truly
believe he can go to Washington and work with both sides of the
aisle.’

The Democrat results, according to the City Clerk’s Office, were:

-William Brownsberger: 155

-Katherine Clark: 657

-Peter Koutoujian: 4,148

-Martin Long: 20

-Paul John Maisano: 37

-Carl Sciortino: 433

-Karen Spilka: 172

The Republican results were:

-Frank Addivinola: 392

-Michael Stopa: 129

-Tom Tierney: 289

http://www.wickedlocal.com/waltham/features/x915432262/Koutoujian-easily-takes-Waltham-but-Clark-Addivinola-win-primaries

Russia’s ombudsman calls for visa regime with CIS states

Russia’s ombudsman calls for visa regime with CIS states

October 14, 2013 | 18:00

Russia’s ombudsman Vladimir Lukin offers to introduce visa regime with
CIS states as a part of struggle against illegal migration.

`I support the introduction of visa regime. But at the same time I am
for giving the people that have lived and worked honestly for a long
time and have not been involved in corruption and crimes the right to
normal life,’ he told Interfax.

He called for tough measures against illegal migrants who are violating the law.

http://news.am/eng/news/175920.html

Chinese Language Instruction Comes to Gyumri School

Chinese Language Instruction Comes to Gyumri School

Yeranuhi Soghoyan

11:54, October 19, 2013

A Chinese language class was officially launched in a Gyumri senior
school on October 7.

The town’s Vahan Tekeyan School #2 entered into an agreement with the
Confucius Institute of Yerevan’s Bryusov Linguistic University.

School Principal Hovhannes Petrosyan says that the class will be open
to pupils, students and anyone interested in learning the basics of
Chinese.

The monthly fee for pupils is 10,000 AMD, 12,000 for students, and
15,000 for all others.

The class will be taught by an instructor from Yerevan twice a week.
Classes will last for two hours.

http://hetq.am/eng/news/30119/chinese-language-instruction-comes-to-gyumri-school.html

Un Centre National de la Mémoire Arménienne inauguré près de Lyon

Le Parisien, France
20 oct 2013

Un Centre National de la Mémoire Arménienne inauguré près de Lyon

Un Centre National de la Mémoire Arménienne (CNMA), “lieu pédagogique
incontournable, ouvert à tous”, a été inauguré dimanche à Décines
(Rhône), en présence de la ministre de la Culture Aurélie Filippetti.

“N’oublions jamais ce qui s’est produit en 1915. Rappelons aux enfants
d’Arménie, de la France et du monde où mène cet oubli par l’homme de
son humanité, dont le siècle passé nous a donné tant de sinistres
exemples”, a déclaré Mme Filippetti.

“Le travail historique doit se poursuivre (…) Mais les faits sont
établis, et le génocide arménien a été reconnu par une loi de la
République”, a poursuivi la ministre pour qui “la propagande de sa
négation ne peut être admise”.

“C’est pourquoi, conformément à l’engagement du Chef de l’Etat, le
gouvernement examine les moyens juridiques permettant d’assurer cette
vigilance dans le respect des principes fixés par notre Constitution
et de nos obligations internationales et européennes”, a-t-elle
ajouté.

Soulignant que le CNMA était “ouvert à tous”, sa directrice Katia
Boudoyan a expliqué à l’AFP vouloir “dépasser la démarche du centre
culturel traditionnel en proposant des conférences et expositions qui
s’inscrivent dans le champ de la réflexion”.

Installé dans un immeuble ultramoderne de 900 m2, le centre dispose
d’une bibliothèque spécialisée, d’un espace d’archives de 100 m2 et
d’une salle de conférence de 80 places.
Environ 12.000 ouvrages et 110.000 documents composent la base
documentaire du CNMA, “dont une partie est traitée, normalisée et
numérisée”. Ils concernent “l’histoire, les mémoires, la langue, la
culture, les arts et les migrations arméniennes ainsi que la vie des
communautés” en France et en Europe.

Une équipe d’universitaires, qui pourront “accompagner des étudiants”
pour des “travaux et des thèses”, doit être progressivement
constituée.

Onze conférences-débats ou événements culturels devraient être
proposées dans l’année au centre, qui accueillera également des
groupes scolaires.

Dimanche, deux expositions en visite libre ont ouvert les festivités:
“Se reconstruire en exil. L’arrivée des réfugiés arméniens en France”
et “Le livre arménien de la renaissance à la Lumière: une culture en
Diaspora”.

Pour sa construction, débutée en 2010, le CNMA a bénéficié pour moitié
d’un financement public-privé et pour l’autre de dons. Il fonctionne
avec trois salariés et une trentaine de bénévoles, selon la
directrice.

Quelque 500.000 personnes d’origine arménienne vivent en France, dont
“150 à 200.000” dans la région Rhône-Alpes, selon elle.

A Lyon, un mémorial du génocide arménien avait été inauguré le 24
avril 2006 pour commémorer le 91e anniversaire de ce drame reconnu en
2001 par la France – sans en spécifier les responsables – et toujours
nié par la Turquie.

Selon les Arméniens, 1,5 million de victimes ont été tuées entre 1915
et 1917 alors que la Turquie ne reconnaît qu’entre 300.000 et 500.000
morts.

http://www.leparisien.fr/lyon-69000/un-centre-national-de-la-memoire-armenienne-inaugure-pres-de-lyon-20-10-2013-3243281.php

Portraits de Syriens: "Pourquoi aller en Arménie alors qu’on est che

L’Express, France
20 oct 2013

Portraits de Syriens: “Pourquoi aller en Arménie alors qu’on est chez nous ici?”

Par Hala Kodmani, envoyée spéciale à Raqqa, publié le 20/10/2013 à 09:38
Araxi, 52 ans, pharmacienne arménienne de Raqqa où sa famille est
établie depuis un siècle, résiste à l’idée de devoir quitter la ville
sous pression.

Raqqa, grande ville du nord de la Syrie, est administrée depuis le
mois de mars par la rébellion. Notre envoyée spéciale a rencontré
quelques-uns de ses habitants qui témoignent sur leur vie quotidienne
à l’heure du pouvoir djihadiste. Pendant une semaine, L’Express vous
livre ces tranches de vie. Aujourd’hui, une Arménienne.

Araxi reçoit ses invités en fin d’après-midi sur sa belle terrasse au
deuxième étage d’une maison en plein centre de Raqqa. Ses deux jeunes
filles se relaient avec les plateaux de café, de thé puis de sirop de
grenade. Elles sont rentrées toutes les trois, il y a quelques jours
de Lattaquié. “J’espère rester cette fois-ci,” dit, sans avoir l’air
de se plaindre, l’élégante veuve quinquagénaire aux cheveux teints en
blond. Elle a fait plusieurs aller retours ces six derniers mois entre
la grande ville côtière, à moins de 200 km, bien contrôlée par les
forces de Bachar el-Assad et son Raqqa natal, tombée aux mains de la
rébellion en mars dernier. Comme la plupart des Arméniens, qui
figurent parmi les premiers habitants de cette ancienne bourgade,
devenue capitale provinciale, elle s’est repliée par précaution avec
sa famille “en attendant de voir… c’est le sort de tous les Syriens
aujourd’hui.”

Elle n’a pas encore eu le temps de passer à la pharmacie qu’elle
tenait avec son fils ainé de 27 ans, resté à Lattaquié. L’affaire
familiale, ouverte par son beau-père dans les années 1960, est
maintenant gérée par un employé. “Il y fait ce qu’il veut, de toute
façon, avec la pénurie de médicaments et l’appauvrissement des
clients, on ne peut plus compter sur les revenus de l’officine”,
observe la dame que les problèmes de survie matérielle ne semblent pas
inquiéter. Elle peut compter sur les économies amassées pendant des
années de travail au côté de son mari d’abord, puis seule en attendant
que son fils soit diplômé de l’Université d’Alep.

“Les Arméniens ont été les premiers et longtemps les seuls commerçants
et artisans à Raqqa”, rappelle Araxi dont la famille, comme des
centaines d’autres, s’est réfugiée dans la ville au lendemain des
massacres de 1915 en Turquie. Elle se lance dans le récit familier des
souvenirs de coexistence harmonieuse entre communautés depuis un
siècle. “Quand j’étais enfant, notre maison communiquait avec celle de
nos voisins musulmans par une fenêtre de la terrasse. Comme nous
avions une vraie salle de bain avec chauffe-eau à mazout, ma mère nous
lavait à la chaîne avec les cinq enfants des voisins qui passaient par
la fenêtre. Pendant le Ramadan, nous mangions léger dans la journée
pour pouvoir partager avec nos amis le repas de rupture du jeûne
tandis que pendant la période de notre carême, on leur passait les
plats de nos spécialités maigres par la fenêtre.”

Araxi écarte encore l’idée de quitter Raqqa: “Beaucoup de nos amis
sont partis en Arménie. Il suffit d’aller se présenter à l’ambassade à
Beyrouth pour obtenir un passeport. Mais pourquoi aller là-bas alors
qu’on est chez nous ici. D’autant que le niveau de vie y est encore
plus bas qu’en Syrie après deux ans de guerre.”

Quelques jours plus tard, la principale église de Raqqa était attaquée
par les extrémistes de l’Etat islamique d’Irak et du Levant qui
tiennent la ville. Araxi et ses filles ont dû repartir à Lataquié. “En
attendant…”

http://www.lexpress.fr/actualite/monde/proche-orient/portraits-de-syriens-pourquoi-aller-en-armenie-alors-qu-on-est-chez-nous-ici_1291922.html

BAKU: Insulted Akif Nagi wants revenge

Turan Information Agency, Azerbaijan
October 19, 2013 Saturday

Insulted Akif Nagi wants revenge

Baku/18.10.13/Turan:

The head of the Karabakh Liberation Organization (KLO), Akif Nagi, is
outraged with the suppression of the rights of Azerbaijanis in Russia
and calls for adequate measures. Today’s statement of the KLO
expressed concern with regards the restriction and violation of the
rights of Azerbaijanis in the formal and informal levels in Russia.

The KLO calls on the Russian authorities to put an end to this illegal
practice, otherwise such actions will cause a boomerang effect, the
KLO statement said.

“In Azerbaijan, unlike in Armenia, there are 100,000 Russians. They do
not have any problems. However, the situation in Russia is different.
“Azerbaijan can take adequate measures against Russian, similar to the
steps taken in Russia against Azerbaijanis,” Turan agency was told by
Akif Nagi, commenting on the statement of the KLO.

KLO is a public organization dealing mainly with the Karabakh conflict. -05D-

Armenian items coming up for auction

The following listed lots are coming up for auction on October 17th.
As you’ll read in the notes, they are `From the collection of a
gentleman of New York’. It will be a shame if they fall into the wrong
hands! Do you know who might be interested in bidding on them? The
color manuscripts are expected to be sold from $20k to 30k.

36262: Nerses Shnorhali. Hisus Vordi (Jesus the Son).

Description

Nerses Shnorhali. Hisus Vordi (Jesus the Son). Venice: Saligataui
Printing House, 1643. First Edition (first printing). Octavo. 527
pages. Illustrated with five engravings, as well as with ornaments in
the body and margins; and ornamental head- and tail-pieces. In a
wonderful contemporary red calf or goat skin binding, gilt extra, with
center medallions of the Crucifixion on the front board and Madonna
and Child on the rear board. One clasp still present, all edges gilt.
This is the second and last book published by a pioneer of Armenian
printing, Hovhannes Ankiuratsi (known in Italy as Giovanni Molino). He
had settled in Venice in the late 1630s with the aim of publishing the
Bible in Armenian. However, many obstacles, including the lack of
authorization by the Vatican, caused him to fail in this effort. The
present book is the first printing of a famous poem by Catholicos
Nerses Shnorhali (Nerses the Graceful), a saint of the Armenian Church
(1102-1173). Nerses Shnorhali was the Bishop of the Armenian Apostolic
Church and a poet and composer of church hymns. Number 38 in the
Catalogue of Armenian Books. From the collection of a gentleman of New
York.

36259: [Armenian Church]. Lyturgia Armena. Rome: Typis

Description

[Armenian Church]. Lyturgia Armena. Rome: Typis Sacrae Congregationis
de Propaganda Fide, 1677. Later edition. Folio. [2, title leaf], 50
pages. Printed in Armenian types in red and black throughout. Woodcut
vignette on title, verso of title, p. 3 and p. 10. Ornamental woodcut
initials and borders or printer’s ornaments throughout. Page 21 is a
sectional title page for Ministerium Missae, same imprint, same year,
with continuous pagination. Handsomely bound in full black crushed
morocco by Wallis, with gilt double fillet borders and gilt spine
titles. Double-ruled gilt inner dentelles. Though first printed in
1630 by Propaganda Fide, this is the finest typographic work in this
type from the press; some of this typographical material is still
housed at the Imprimerie Nationale in Paris. From the collection of a
gentleman of New York.

36257: [Armenian Psalter]. Girk Saghmosats (Book of Psalms)

Description

[Armenian Psalter]. Girk Saghmosats (Book of Psalms). [Amsterdam]:
Printing House of Ghukas Vanandetsi, 1714[-1715]. Stout octavo. 838
pages. 6.25 by 4.25 inches. Numerous full-page woodcuts (approximately
150) by C. Van Sichem after Dürer, Holbein, Goltz, Heemskerck, and
others. In Armenian character throughout. Narrow borders, marginal
woodcut ornaments and initials. Original binding of wooden boards and
brown calf, richly gilt on the sides with oval block of the
Crucifixion, scrolls in corners, and borders. Spine gilt in
compartments with five raised bands, and a red morocco lettering
label. All edges gilt with gauffered borders. Front cover detached and
rear cover cracked. Wear to binding with some loss but still a
handsome example and a good candidate for expert restoration. Number
291 in the Catalogue of Armenian Books. From the collection of a
gentleman of New York.

36265: Sharaknots (Hymnarium). Amsterdam: Printing Hous

Description

Sharaknots (Hymnarium). Amsterdam: Printing House of Holy Echmiadzin
and St. Sargis, 1664-1665. First edition of the collection of Hymns of
the Armenian Church. Octavo. 779 pages. Illustrated with forty-nine
fine engravings as well as head- and tail-ornaments, decorative
initial letters, and ornaments in the margins. Contemporary binding of
reddish-brown calf, elaborately stamped in gilt and with center
vignettes. Gauffered edges. Binding worn, with front cover detached
and clasps lacking, cracked down the center of the spine, and with
other bumps and nicks with some loss, and small worm holes. Sheets are
foxed and browned in places, and with some thumb-soiling. Small amount
of worming to the pages in the rear of the book, mostly in the margin
and extending at one point into the fore-edge. It contains Armenian
musical notation and marginal notes. Published by Karapet Andrianatsi
and Oskan Yerevantsi (the publisher of the first Armenian Bible in
1666). Number 55 in theCatalogue of Armenian Books. From the
collection of a gentleman of New York.

36249: Ghevond Alishan. Sisvan (Cilicia). Venice: Print

Description

Ghevond Alishan. Sisvan (Cilicia). Venice: Printing House of St.
Lazarus, 1885. Folio. XV, 592 pages. Black morocco-grained cloth.
Illustrated in the text, and with one map. Paper browned and with
scattered foxing and soiling, bookseller inkstamps on the half title
and title. else a very good copy. A major classic work on Armenian
Cilicia by one of the foremost members of the Mekhitarist
Congregation, which is highly appreciated by scholars in Armenian
Studies until today.From the collection of a gentleman of New York.

36251: Jamakargutiun hasarakats aghotits (Order of Hour

Description

Jamakargutiun hasarakats aghotits (Order of Hours of Common Prayers).
Amsterdam: Printing House of Tovmas Vanandetsi, 1705. Second edition.
Octavo. 6 by 3.75 inches. 632 pages. Thirty full-page engravings in
the text, head- and tail-pieces, ornaments in the margins and
decorative initials. Attractive contemporary binding of full
reddish-brown leather elaborately paneled in gilt and with center
vignettes of the Crucifixion. Spine decoratively tooled in
compartments with four raised bands. All edges gilt and beautifully
gauffered. Binding showing wear with slight loss at the edges,
evidence of worming to the boards, and also to the printed sheets
(with slight loss of text in a few places). A very handsome examples,
in good condition. It is a breviary (collection of prayers, hymns, and
readings of the Armenian Apostolic Church), containing Armenian
musical notation (it is the second printing of the breviary; the first
breviary was published in 1642). Number 226 in theCatalogue of
Armenian Books. From the collection of a gentleman of New York.
36253: [Armenian Illuminated Manuscript Four Gospels].

Description

[Armenian Illuminated Manuscript Four Gospels]. Copied by scribe
Barsegh. The colophon is undated and does not give the place. The
text, written in bolorgir, may have been copied between the 13th and
the 16th centuries. It includes two pages (written on both sides) of
an older manuscript in transition erkatagir script (used in Armenian
manuscripts in 11th-12th centuries), used as endliners attached to the
covers. Quarto, 9 by 6.5 inches. Some pages, and probably portraits,
are lacking. The manuscript has 479 pages, with very good
illustrations, and smaller marginal illustrations. Old brown leather
over boards, elaborately stamped in blind. Heavily worn, joints
cracked or cracking, leaning backwards, staining to edges and
endleaves, as well as some sheets. General wear and soiling to paper,
darkened a bit at the edges. Some illustrations with color scraped or
rubbed. Altogether a lovely example of an early manuscript, with
wonderful illustrations and calligraphy. Should be seen. From the
collection of a gentleman of New York.

36261: Hakob Nalian. Meknutiun aghotits yev nerboghinat

Description

Hakob Nalian. Meknutiun aghotits yev nerboghinats Srboyn Grigori
Narekatsvo (Commentary of Prayers and Panegyrics of Saint Grigor
Narekatsi). Vol. I-II. Constantinople: Printing House of Gabriel
Sebastatsi Barseghian, 1745. Folio. 1,136 pages. 12 by 8 inches.
Illustrated with eleven engravings, including full-page (page 722,
picture of Grigor son of Mkritch, illustrator), and numerous woodcut
ornaments to margins and initials. Contemporary brown leather stamped
in gilt and blind. All edges gilt and elaborately gauffered, though
the fore- and bottom-edges are now somewhat worn away. Marbled
pastedown endpapers, free endpapers lacking. Binding lightly worn and
rubbed, but still very handsome. Bumped at top of spine and with
head-band somewhat loose. Hinges cracked, with preliminary leaf in
front nearly loose. First title a little tattered and with a small
dampstain to the gutter margin. Scattered foxing and soiling to
sheets, but for the most part a very clean copy, in very good
condition. Written by Hakob Nalian, Armenian Patriarch of
Constantinople, this is the earliest printed commentary of Grigor
Narekatsi’s works (never reprinted). It is a work highly regarded
among scholars of Armenian medieval literature. Number 485 in the
Catalogue of Armenian Books. From the collection of a gentleman of New
York.

36248: Aghot Matuyts yev Jamagirk (Prayer Offer and Book of Hours))

Description

Aghot Matuyts yev Jamagirk (Prayer Offer and Book of Hours).
Amsterdam: Printing House of Holy Echmiadzin and St. Sargis, 1667.
Twelvemo. 5.5 by 3.5 inches. 275 pages. Full contemporary embossed
brown leather, spine in compartments with three raised bands, remnants
of clasps, gilt edges elaborately gauffered. Full-page engravings,
head- and tail-pieces, decorated initials and shoulder ornaments.
Binding edgeworn and with joints cracked, some loss at head and foot
of spine and at corners. Sheets lightly foxed and browned. Altogether
a very good copy. This book came out of the printing house founded and
managed by Bishop Oskan Yerevantsi. It is the standard collection of
prayers, spiritual songs, and readings of the Armenian Apostolic
Church. Number 61 in the Catalogue of Armenian Books. From the
collection of a gentleman of New York.

36250: [Armenian Illuminated Manuscript of the Four Gospels

Description

[Armenian Illuminated Manuscript of the Four Gospels]. Copied on
parchment by archimandrite Hovhannes and illustrated by monk Nerses in
the monastery of Holy Virgin Plea-Fulfilling (Khndrakatar Surb
Astvatzatzin), in the district of Yekegheats (province of Upper
Armenia, currently Western Armenia, in territory of Turkey). The
colophon is dated 1584. The manuscript was copied by Hovhannes in the
year of his consecration as archimandrite. The manuscript has 571
pages (285 hand-numbered leaves or folios), with fifteen full-page
miniatures and smaller marginal illustrations. Contemporary embossed
leather over boards, with flap to cover the fore-edge attached to the
rear board. Vellum endleaves. Binding worn with some loss, cracked at
the spine and along the joints. Occasional soiling and other minor
flaws, but altogether a magnificent manuscript in very good condition.
>From the collection of a gentleman of New York.

36254: [Armenian Illuminated Manuscript of the Four Gosels

Description

[Armenian Illuminated Manuscript of the Four Gospels]. Copied on
vellum by Priest Grigor in Karahat, in the province of Gandzak
[currently Ganja, in Lower Karabagh, in Azerbaijan]. Colophon dated
March 20, 1659. Stout octavo, 6.25 by 4.75 inches. The manuscript has
637 pages, with 12 full page miniatures and smaller marginal
illustrations. Period binding adorned with semi-precious stones,
though only six of the seventeen settings are still complete with
their stones. Remnants of clasps to rear cover. The cover was
ornamented by jeweler Niaz in 1675, with brass framework laid over
embossed leather. It has a second colophon recorded by priest
Yeghiazar in 1737, most likely in Jerusalem. Alogether, a lovely
manuscript. Leaves and binding are somewhat tired and handled, but
still attractive. Calendars in the front, large miniatures and
marginal ornaments are all most beautifully and skillfully painted.
36258: Movses Khorenatsi. Azgabanutiun tohmin Hapetian

Description

Movses Khorenatsi. Azgabanutiun tohmin Hapetian (Genealogy of the
Family of Japhet). Venice: Printing House of Antoni Bortoli, 1752.
Third edition. Twelvemo. 6 by 3.5 inches. Xii, 423, 92 pages [second
title page]. Four engravings, engraved head- and tail-pieces and
initial letters. Contemporary brown leather paneled in blind, spine in
compartments with four raised bands and blind-stamped devices. All
edges gilt and elaborately gauffered. Marbled pastedown endpapers
(free endpapers wanting). Remnants of clasps, with some leather loss,
binding worn and chipped at the extremities, including with some loss
at the base of the spine. Rear hinge cracked and starting to separate
a bit at the top, sheets soiled and lightly foxed in a few places, but
overall a sturdy, attractive copy in very good condition. This is the
third printed edition of the History of the Armenians (Patmutiun
Hayots) by Movses Khorenatsi (5th century A.D.), the first complete
history of Armenia ever written in medieval times. This edition by
Archbishop Sargis of Constantinople, by order of the Mekhitarist
Congregation, followed the first printing of 1695 in Amsterdam,
including the title, which tended to stress the genealogical aspect of
the book for the Armenian people. It included both the History of the
Armenians and the Atlas traditionally ascribed to Khorenatsi, which in
later times started to be ascribed to seventh century scientist Anania
Shirakatsi. Number 529 in theCatalogue of Armenian Books. From the
collection of a gentleman of New York.

36260: Mateos Vanandetsi Hovhannisian and Ghukas Vanand

Description

Mateos Vanandetsi Hovhannisian and Ghukas Vanandetsi Nurijanian.
Voskea durn dpratan (Golden Door to School). Amsterdam: Printing House
of Tovma Vanandetsi, 1699-1700. Octavo. 5.75 by 3.5 inches. 62 pages.
[Bound with:] Hognadimi Astvatzabanakan, baroyakan yev kaghakakan
iroghutiants sahmank (Definitions of Multiple Theological, Moral, and
Political Events). Amsterdam: Tovma Vanandetsi, 1704. Octavo. 64
pages. [And:] Mateos Vanandetsi Hovhannisian and Ghukas Vanandetsi
Nurijanian, Bnabanutiun imastasirakan kam tarerabanutiun
(Philosophical Physics or Study of the Elements). Amsterdam: Tovma
Vanandetsi, 1702. Octavo. 120 pages. Eighteenth-century French
straight-grain morocco, boards bordered and edged in gilt, spine
elaborately stamped in gild, all edge gilt. Marbled endpapers with
gilt turn-ins. One folding engraved plate and other illustrations in
the text. There is a short folding description in French of the
contents of books (it is likely that it was attached at the time when
the binding was done). A lovely book, in very good condition. The
binding actually contains three books, all of them published in the
same printing house. The first is a sort of children’s encyclopedia,
including the principles of writing and reading, as well as science
knowledge, for the use of Armenian students. The second is a
collection of theological and moral questions, while the third is a
treatise of physics and meteorology, including also some information
about world geography. Ghukas Vanandetsi and Mateos Nurijanian were
related to each other, as well as with the owner of the printing
house, Bishop Tovma Vanandetsi. They authored two of these three
books, while the third (Hognadimi) was translated by Ghukas Vanandetsi
into Armenian. Numbers 181, 221 and 201, respectively, in the
Catalogue of Armenian Books. From the collection of a gentleman of New
York.

36252: Girg Srbo Awetarani (Book of the Holy Gospel). V

Description

Girg Srbo Awetarani (Book of the Holy Gospel). Venice: Printing House
of Michiel Angelo Barboni, 1685-1686. Second edition. Quarto. 7 by 5
inches. 450 pages. Four engravings and decorative head- and
tail-pieces, and decorative initials. Contemporary, or near
contemporary, full brown embossed leather, spine with five raised
bands. Staining and soiling to sheets and endleaves, one engraving
with repaired tear, some shoulder ornaments trimmed close, some pages
repaired with added paper or backing. Considering all faults, still a
good copy and example. Published in Venice by Martiros Aguletsi three
decades before the establishment of the Mekhitarist Congregation, it
is the second edition of the four gospels and more complete than the
first (1680). Notes on concordances on the margins and the bottom.
Number 125 in the Catalogue of Armenian Books. From the collection of
a gentleman of New York.

36256: Girk kochetsial joghovatzu (Collection of Stories and Sermons)

Description

Girk kochetsial joghovatzu (Collection of Stories and Sermons).
Constantinople: Printing House of Boghos Hovhannisian, 1793. Octavo. 6
by 4 inches. 450 pages. One engraving and two head-piece ornaments, as
well as tail-piece and ornamental initials. Contemporary blindstamped
brown leather, now in poor condition with loss at the corners and
spine, and damage to the boards. Binding broken away from the text
block at the front hinge, and preliminary leaves, including the first
with the Adam and Eve engraving, are torn and tattered at the bottom
of the gutter margin. Some pages lacking, sheets soiled and with some
dampstains, a few corners torn or torn away. Previous owner’s notes
and drawings to endleaves. A poor copy. This is a collection that
contains stories about Adam and Eve, and “other saint ancestors.” It
also contains “useful sermons, said by the saint doctors, with easy
syntax, for the benefit of the public.”
Number 906 in the Catalogue of Armenian Books. From the collection of
a gentleman of New York.

36263: Nor Ktakaran Srbo Avetarani Dearn Mero Hisusi Kristosi (New
Testament of the Holy Gospel of Our Lord Jesus Christ).

Description

Nor Ktakaran Srbo Avetarani Dearn Mero Hisusi Kristosi (New Testament
of the Holy Gospel of Our Lord Jesus Christ). Venice: Printing House
of Antoni Bortoli, 1720. Printed by order of the Mekhitarist
Congregation. (Antoni Bortoli had a privilege for printing in the
city, given by the Senate of Venice.) Octavo. 5.75 by 4 inches. 832
pages. Seven engravings plus head- and tail-pieces and ornamental
initials. Lacks title page and colophon. Contemporary reddish-brown
leather, covers bordered with a single gilt rule and triple-blind
rules and corner pieces. Center medallions stamped in gilt, with the
Crucifixion on the front and the Madonna on the rear. Spine in
compartments with four raised bands, tooled with gilt rules and center
devices. Gauffered gilt edges. Binding damaged where clasps once were,
with the loss of some leather, rubbed and worn around edges,
especially at corners. Head-and tail-bands loose, front endpaper torn
with piece missing. Previous owners writing on endleaves, infrequent
light soiling or foxing (sheets generally very clean), first engraving
just attached at bottom of gutter margin. Despite these few faults,
still an attractive copy in an appropriate period binding. Very good.
Number 316 in theCatalogue of Armenian Books. From the collection of a
gentleman of New York.

36264: Saghmos Davti vor yev kochi Saghmosaran (Psalms of David, also
called Psalter).

Description

Saghmos Davti vor yev kochi Saghmosaran (Psalms of David, also called
Psalter). Venice: Printing House of Antonio Bortoli, 1755. Octavo. 5.5
by 3.5 inches. 384 pages. [Bound with:] Tomar karcharot (Abbreviated
Calendar), by Abbot Mekhitar of Sebastia. Venice: Antoni Bortoli,
1755. Octavo. 40 pages. Nine engravings, ornaments at the beginning
and end of chapters, decorative initials and margin illustrations.
Excellent contemporary binding of red leather elaborately tooled in
gilt, ornate gilt and gauffered edges, metal clasps present. Green
silk moiré pastedown endliners, floral free endpapers. Boards slightly
warped and cracking at the joints, one corner worn through, leather on
clasps worn. Old bookseller ticket on verso of front endpaper,
previous owner’s ink name. Dampstaining to the top fore-edge corner of
some leaves, occasional foxing and soiling, but generally a very clean
copy in good or better condition. Printed by order of the Mekhitarist
Congregation. It combines both books under one cover. The abbreviated
calendar authored by Mekhitar of Sebastia, founder of the
congregation, was first published alone in 1733 and then reprinted
several times. It appears together with the Psalter in several
editions. Number 559 in the Catalogue of Armenian Books. From the
collection of a gentleman of New York.

http://historical.ha.com/c/item.zx?saleNo=6100&lotIdNo=55021

Criticize, but decently

Criticize, but decently

October 19 2013

Our high-rank clergymen need to get used to current situation, when
they are not beyond criticism, and when we, the ordinary believers,
express our dissatisfaction regarding their, to say the least,
intemperate behavior. However, the criticism is beautiful within its
reasonable limits; there is nothing sound in rude and arrogant attacks
of the Catholicos and the Holy See. Calling my church leader a `devil’
is sacrilege, obscenity and injustice. Apart from everything, it is
offensive, first of all, to me as a representative of given faith. (To
the point, despite knowing that ardent opponents `are going to
attack’, I must say that I support the harshest critics of present or
former presidents, but insulting, humiliating qualification are
unpleasant to me, they offend my dignity as a citizen). Karekin II is
not a devil at all, he is a ordinary Armenian high-ranking official
with the mercenaries typical to given environment, with intellectual
level and with completely lack of `spiritual fire’. The current
Patriarch is neither the first nor the last Catholicos of our history,
who does not have the qualities of being a spiritual leader. Bishop at
Shirak Diocese of the Armenian Apostolic Church Michael Ajapahyan, to
confirm that `who is not an Apostolic, he is not an Armenian’, in my
opinion, a wrong and splitting thesis, says that to understand the
music of Komitas you definitely need to be a man of our faith. Let’s
leave aside the circumstance that in this case to understand Bach’s
music you should be a Catholic, and thus we admit by default that Bach
belong only to Catholics, and Komitas is only ours. I just wanted to
remind how the relations of our prominent musician and `bosses’ of the
Holy See are arranged after the death of Catholicos Khrimian Hayrik.
They were relations between the talented individual and average,
spiritually self-contained leaders. Thus, `shining’ among the priests
are as rare as in other specialties. … As a response to my criticism
to the high clergymen, the following `murderous’ counterargument is
usually brought: `and are you perfect to write such things, first,
consider the beam of timber that is in your own eye.’ Of course, there
are thousands logical answers to it, but I will try to find the
shortest. No, I am not perfect, I am too far from being perfect. We
all have a long way to go. His Holiness, too.

Aram Abrahamyan
Read more at:

http://en.aravot.am/2013/10/19/162092/

Zaruhi Postanjyan. `They are not graspers of the chance’

Zaruhi Postanjyan. `They are not graspers of the chance’

October 19 2013

No matter how the members of the Standing Committee of NA Foreign
Affairs and Deputy Foreign Minister Shavarsh Kocharyan asked Zaruhi
Postanjyan to withdraw her draft law and wait for a better time or to
try to do another way that her draft law on `Recognition of Nagorno
Karabakh Republic’ not to get voted, she remained steadfast. As a
result, the Committee in the ratio of three votes pro and two votes
cons will present this draft law with negative conclusion to the next
session. Interestingly, one of the voters voting `con’ was de jure
member of the `Heritage’ party Alexander Arzumanyan, the other was the
Republican Party member Hamlet Harutyunyan who demonstratively left
the session, saying that he will not participate in the discussion of
the issue presented by Zaruhi Postanjyan, but in the end he came and
voted `con’. Those voting `pro’ were Nikol Pashinyan from the ANC,
Tevan Poghosyan from `Heritage’ and Armen Rustamyan from ARF. The
other members present at the session, Republican Samvel Farmanyan,
Razmik Markosyan, Shirak Torosyan, `Rule of Law’ party member Khachik
Harutyunyan and independent MP Edmon Marukyan did not participate in
the voting. There should be at least five `pros’ for the draft law to
be endorsed. After the session, to our questions whether Ms.
Postanjyan expected such a result, she said that she expected for
better, she thought that, eventually, their conscience will all of a
sudden awaken, but, unfortunately, so far `the conscience is with the
devil, it does not belong to them’. Ms. Postanjyan unequivocally
opposed the opinions repeatedly voiced during the session that, now,
it is not the convenient moment to recognize NKR. `You heard how many
times they said that we need to grasp the chance, but they were also
saying that there were moments that they missed, they are not graspers
of the chance, and again they are going to miss the chance. Today,
also, they are going to miss the chance with their participation.’ The
details of the discussion will be available a bit later.

Melania BARSEGHYAN

Read more at:

http://en.aravot.am/2013/10/19/162102/

Where to Invest Our Resources?

Where to Invest Our Resources?

By Raffi Bedrosyan // October 17, 2013 in Headline, Opinion

When visiting Armenia for the first time, one’s itinerary invariably
includes a multitude of churches and monasteries. Modern Armenia is
the land of churches. Historic Armenia in Anatolia was also a land of
churches, with nearly 4,000 churches and monasteries. The Van Lake
region alone had over 300 churches. The ancient city of Ani, dubbed
the `city of 1,001 churches,’ contained 40 churches. We are proud of
our churches, awed at their architectural beauty and intricate
construction techniques, and amazed at their settings, perched as they
are on inaccessible mountaintops.

Poetry reading and music at Sourp Giragos Church (Photo by Arif Temel)

Yet, this obsession with churches, when combined with our tragic
history, makes me think, `I wish we had fewer churches to visit, and
instead many more victory monuments like Sardarabad. I wish our
Armenian kings, princes, political leaders, and wealthy notables in
the past had spent less time, talent, resources, and money on these
churches, and instead more on fortifications and defense of our lands
and territories.’

Delving into the reasons why these churches were built, it becomes
apparent that it was not merely to meet the religious needs of the
population; rather, it was to bring glory to the benefactor and
perhaps help him `ease into heaven.’ Throughout history, our religious
leaders have told benefactors that there is no better way to serve
God, Jesus Christ, and Armenians than to build another church.
Therefore, regardless of political, economic, or social realities and
upheavals, Armenians continued to build churches, in both historic and
modern Armenia, as well as in all corners of the world, often times
disregarding other needs and priorities. This was the case in medieval
Armenian kingdoms in historic Armenia, in Cilicia and Eastern Anatolia
up until 1915, then in the diaspora, and now in modern Armenia.

When future generations look back on our 22 year-old Armenia and on
the diaspora, they will see the challenges we faced in establishing a
new country from the ruins of the Soviet Empire, while at the same
time fighting the deadly Karabagh war, dealing with the closed borders
and economic blockade by Turkey and Azerbaijan, the disastrous 1989
earthquake, and most critically, the continuing depopulation of
Armenia due to a lack of employment and investment opportunities. And
they will also see examples of vast church-building activities both in
Armenia and the diaspora. In 1997, in the midst of urgent needs to
reconstruct Armenia and Karabagh, Armenians found the money to build
the St. Gregory Illuminator Cathedral in Yerevan. In 2001, diasporans
in Los Angeles started the construction of a huge cathedral, while
there was and is still scarce resources to keep Armenian schools open.
In 2011, an oligarch donated all the funds to build the St. Hovhannes
Cathedral in Abovyan, while the starving local population had almost
emptied the town. Just last month, wealthy Russian Armenians opened a
vast new cathedral in Moscow. The Etchmiadzin Catholicosate has become
a Vatican-like complex continuously expanding with new buildings. The
combined total expenditure on these large churches, as well as several
other smaller church projects, easily exceeds $200 million. These
projects are not funded from revenue-generating sources or regular
budgets, but instead, from one-time significant donations from
benefactors, mostly from the diaspora. They will not generate any
revenue, either, but will create a continuing need for additional
donations for upkeep and maintenance.

One wonders if these donations could be used for more worthwhile
projects, such as helping Armenians remain in Armenia, or helping
Armenians remain Armenian in the diaspora. There seems to be a widely
accepted belief that neither the government nor the church is in touch
with the concerns and needs of the common people. During a recent
private audience with the Catholicos, he was asked what the Armenian
Church can do to keep our youth more interested in the church and
attached to their Armenian roots. His curt response was, `This should
be done at home and at school.’ The much-anticipated Bishops Synod,
assembled last month for the first time in 600 years, did not produce
any tangible resolutions to address the concerns of the common
Armenian, be it in Armenia or the diaspora. Most benefactors do not
want to invest in Armenia, due to a fear that government corruption
and required bribes will make their investment useless – and, in so
doing, will fail in creating economic benefits for either themselves
or the Armenian population. Unless the government takes concrete steps
to change the valid perception that investments only end up in the
hands of the governing oligarchs, there will not be much participation
in the desperately needed economic growth of Armenia. In the meantime,
church leaders will continue to preach the tried and true argument
that the most beneficial donation a benefactor can make for himself
and his family is giving to the church.

Of course, there are truly worthwhile church-building and restoration
projects, with strategic and significant benefits for all Armenians.
One example is the restoration of the Ghazantchetsots Church in
Shushi, undertaken immediately after the Karabagh war. During the war,
Azeris controlling Shushi used this historic church as an arms depot
and military center, from which they continuously bombarded
Stepanakert in the valley. They knew that Armenians would never attack
or fire on their own church. When Armenian commandos victoriously
entered Shushi in May of 1992, they found the church in shambles,
burned, desecrated, and full of human excrement. Today, it stands as a
symbol of victory against all odds.

The other critical restoration project is the total reconstruction of
the Diyarbakir/Dikranagerd Surp Giragos Church in Turkey in 2011, the
first time a church was restored as a functioning church (and not
merely a museum) in historic Armenia after being destroyed in 1915.
This project was strategically significant for a number of reasons:
First, the restored church is concrete evidence against the denialist
state version of history of the government of Turkey, as it
demonstrates that there was a large Armenian presence in Anatolia
before 1915. Secondly, it immediately became a religious and cultural
center, helping the Turkish and Kurdish population of Turkey
understand the realities of 1915 through media events, conferences,
and concerts. Third, and for the first time since 1915, the foundation
that restored the church started the process of reclaiming the
properties belonging to the church (but confiscated after 1915) with
several properties already secured through negotiations and courts.
Fourth, the church became a living genocide memorial, attracting tens
of thousands of Armenian visitors from the diaspora and Armenia
annually, and starting a dialogue while fostering closer relationships
with liberated Kurds and Turks who have faced the historical truths of
1915, and now demand their government to do so as well. Last but not
least, the most significant outcome of the restoration of this church
has been the emergence of `hidden Armenians.’ Islamized Armenians have
started `coming out,’ visiting and praying in the church, getting
baptized, participating in Armenian-language courses, helping build an
Armenian museum on church grounds, contributing to the security and
administration of the church, demanding acceptance of their real
identity by the government, and so on. The church acts like a magnet
for these people. More than 100 people visit on average per day,
coming from all over Anatolia, and not just Diyarbakir, to try to find
their Armenian roots. New initiatives are underway to restore and
reclaim other destroyed Armenian churches and monasteries in historic
Armenia.

It is my sincere hope that future government and church leaders, as
well as future benefactors, will decide more wisely on what projects
to invest in, giving higher priority to the needs and wants of the
Armenian people compared to their own.

http://www.armenianweekly.com/2013/10/17/where-to-invest-our-resources/