By N. Garsoïan
Armenian mediaeval historians, who've centred totally on political excessive issues, have tended to brush aside the greater than 4 centuries dividing the 2 royal epochs of the Arsacids (ending, A.D. 428) and the Bagratids (inaugurated with the coronation of Ashot I, A.D. 884), as a 'Dark Age'. The goal of the current research, to the contrary, is to aim the exam of a section of the 'Interregnum' (600-750) as a interval of non secular synthesis and social renewal, in addition to of highbrow and especially creative effervescence. In such an interpretation, the 'Interregnum', regardless of the adverse nature of its external and inside political surroundings, turns into the hypothetical locus within which, the identification of Armenia turns out to were solid, as that of a kingdom present open air the framework of a political country. for that reason, the aim of the current research is to eschew a political procedure, which has proved at most sensible episodic and fragmentary, to be able to search, in a interval without a centralized country, a distinct cause of the continual survival of 'Armenia', despite the various vicissitudes of its tumultuous heritage.
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Additional info for Interregnum: Introduction to a Study on the Formation of Armenian Identity
477-478: “Get accord marque un toumant ddcisif dans I’histoire de I’^glise armdnienne. Ddsormais Tautoritd arabe s’assortit d’une reconnaissance rdciproque du calife et du catholicos. En devenant le garant officiel de la bonne foi de sa nation et en sollicitant le maintien des positions traditionnelles de son 6glise, le patriarche excluait du m6me coup toute forme de rapprochement avec les Grecs, ... " The same favourable view of Armeno-Arab relations is given in the account by the kat'olikos Yovhannes the Historian, mentioned above, see II, n.
Eremyan has proposed the thesis that Armenian churches with three windows in the main apse were those of Armenian-Chalcedonians and that other monuments, in particular the famous church dedi cated to St. ^® This thesis, though by no means unanimously accepted, has been recon sidered recently by Donabddian who notes that the threefold fenestration in the main apse also occurs in a number of other Vllth century churches, specifically at Mren, Agarak, St. Sergius of Ardk, the cathedrals of Aruc and T‘alin, as well as Sisian and a few early Georgian churches, though surprisingly not in the church of St.
Qu/tpiuil^uiplib Cuibnjwbwp puut l^mdmp hnpm Ifuipqbp qljwpqu qpbnLnpiugb b pui^tiLSb ^inbSuipwhmg fi ippuij mSbbiujb bplfpjiii;” = [PS]-SEB- T/H-J, I, p. 91-92. , lii, p. 174-175 = [PS]-SEB-T/H-J, I, p. 151. For the case of Nerses III (641661), see below p. 61-62, and n. 16 for the relevant text. On the alternating positions of the kafolikoi of this period, see GarsoIan-MahS (1997), p. 59. , (1997), p. 62-63; MAHfi (1993), 469-471, GarsoIan (1999a), p. 386-390, Dagron (1993), p. 40-43, 46-49, Sidorov (1988).
Interregnum: Introduction to a Study on the Formation of Armenian Identity by N. Garsoïan