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Paper Title (Use Style: Paper Title) Advances in Social Science, Education and Humanities Research, volume 284 2nd International Conference on Art Studies: Science, Experience, Education (ICASSEE 2018) Armenian Manuscripts of the Crimea in Collections of Moscow* Mikayel Arakelyan The Four Rivers Fund of Oriental Christian Studies Development Moscow, Russia E-mail: [email protected] Abstract — The scientific article presents studies of three results of the study in two/three separate scholarly works in Armenian manuscripts of the 17th–19th centuries. These are the near future. Following this principle, we decided now to Collection of Liturgical Texts, Hmayil and Herbal Treatment focus the reader on the study in three manuscripts recently Guide (Treatment Book), originating from the scriptoria of the found in the collections of Moscow such as the Russian State Crimean peninsula (Bakhchisaray, Kafa and Karasu-bazar). Archive of Ancient Acts (RSAAA) and the Manuscripts‘ Manuscripts are kept in two significant collections in Moscow: Division of the Russian State Library (RSL). These the Russian State Archive of Ancient Acts and the Russian manuscripts are originated from the Crimean peninsula, State Library. A brief codicological characteristic for each however, they differ from each other are in their features and manuscript is given. It is also presented art-historical, content. These are the following codices: Collection of iconography, paleographic analysis of the miniatures and - colophons that allows the scholars to get acquainted with the Liturgical Texts of 1668 1669 created in Bakhchisaray results of a comprehensive study of the manuscripts’ heritage (RSAAA f. 181, No. 1269), Hmayil of 1774 occurred from of the Crimean Armenians of the New Middle Ages. Kafa (RSL f. 180/I, No. 6), and Herbal Treatment Guide (Treatment Book) from Karasu-bazar (RSL f. 180/I, No. 13) Keywords — Armenian manuscripts; miniature; colophon; dates back to 1808. Two artifacts are decorated with iconography; painting; the Crimea; Bakhchisaray; Kafa; miniatures and belong to the manuscripts of an ecclesiastical Karasu-bazar cult, and the third one is the subject of a secular character. The Collection of Liturgical Texts and Hmayil were created I. INTRODUCTION in the period before the Crimea was incorporated by Catherine II into the Russian Empire (1783). It is a Recently, there is a growing public interest in the remarkable fact, speaking about the active manuscripts‘ architecture and art of the Armenian Diaspora historically production and artistic live of the Armenians in the Crimea inhabiting Russia, the degree of integration and the before the possession of Russia. preservation of national traditions. The studying period of the 17th–19th centuries is characterized by the diversity of artistic activity and the formation of new national styles. II. PROVENANCE AND INVESTIGATION DEGREE OF THE Therefore, particularly important is the integrated study of MANUSCRIPTS objects of decorative and applied art, their artistic value and When and how did the manuscripts ended up in the architecture of churches and monastic ensembles as a single collections of RSAAA and RSL? The information contained cultural organism that forms an outlook of Armenian in the colophons enable researchers to trace the historical communities of the south regions of Russia. Thus, in the path of the manuscript from the time of its creation to the course of carrying out of the research project present day. Bibliographic sources, if they can be found, also RFBR: No. 170400643-OGN, a set of unexplored Armenian contribute to the study of provenance. So, we do not know handwritten originals was discovered in the collections of anything about the fate and location of the Collection of mentioned cities in footnote (*) below. We are unable to Liturgical Texts (RSAAA f. 181, No. 1269) from the date of elucidate in a single article all the found material because of its creation in 1669 and until the end of the 19th century, its large volume. On the contrary, we have concluded that it Information could be available if the colophons and later would be expediently to split the material by the collections inscriptions were not destroyed by some vandal (the ink of Astrakhan, Rostov-on-Don, etc. that it will be presented layer was thoroughly erased; a paper is damaged too). Traces *This article is part of research project ‗Armenian Architectural and of vandalism are clearly visible on the surfaces both of the Artistic Heritage of the South of Russia: Temples and Monasteries, Their flyleaf at the beginning of the manuscript and on fols. 200v, Liturgical Objects and Manuscripts of the 17th–19th Centuries (Based on and 201v. However, in the course of study, we identified a Collections in Moscow, Rostov-on-Don, Astrakhan and the Crimea)‘ complete list of references not only on the Collection of granted by the Russian Foundation for Basic Research for 2017–2019 (RFBR: No. 170400643-OGN). The project I implemented in cooperation Liturgical Texts, but also for two other manuscripts that with Dr. Armen Kazaryan (State Institute for Art Studies, Moscow), whose partially shed light on the history of their acquisition by the duties include the investigation of the Armenian architectural heritage of Moscow collections. southern Russia. Copyright © 2018, the Authors. Published by Atlantis Press. This is an open access article under the CC BY-NC license (http://creativecommons.org/licenses/by-nc/4.0/). 19 Advances in Social Science, Education and Humanities Research, volume 284 There is a handwritten inventory of the 18th–19th information like in the case of the Collection of Liturgical centuries attributed both to the authorship of Nikolay Texts from the RSAAA. Thus, in the article by Ter- Bantysh-Kamensky, Alexey Malinovsky and to an Sarkisyants, only incipit miniatures of the scroll are anonymous team of archivists. According to their register, reproduced and without any scientific analysis; Krutova and the date of entry of the Collection of Liturgical Texts into the Lyovochkin only state the presence of an illustrated scroll in Moscow General Archive of the Ministry of Foreign Affairs the RSL collection (study in art is absent here); Arakelyan (MGAMFA) is 1868 (source of acquisition is not published three full-page miniatures and information about mentioned)1. Based on the MGAMFA inventory, an anon the artist and scribe. As far as I know, there are no other author was compiled another brief description of the bibliographic sources for the scroll. Collection of Liturgical Texts, presumably at the end of the 19th century (the manuscript was in this collection prior to History is silent about when and how the Herbal its dissolution by the Bolsheviks in 1920) [1]. Later, the Treatment Guide of 1808 (RSL f. 180/I, No. 13) penetrated archivist A. Speranskaya attached a sheet to this inventory from the Crimean city of Karasu-bazar to Moscow after its with her record signed on 7 March 1937. It is means the creation. However, in footnote 17 of the maim index of the manuscript was already in the collection of the State LSL manuscripts dated 1986 is written: ―Armenian Treatment Book of the 16th century was purchased from Archives of the Feudal Serf Era (SAFSE) [1]. The SAFSE was renamed as the Central State Archive of Ancient Acts in Stroev that included in the foundation 180/I‖ [9]. First of all, 1941. Finally, in April 1992, the Bakhchisaray codex has compilers of the index made a mistake in dating the been enrolled in the foundation No. 181 entitled ‗Department manuscript as the 16th century (sic); secondly, presumably Sergei P. Stroev who does not specify in which particular of Manuscripts of the MGAMFA Library‘ (shelf-mark 3 No. 1269) of the newly renamed collection as the Russian collection the manuscript was located . However, there is a State Archive of Ancient Acts (RSAAA) [2]. note in the inventory of 1947 about the accession of the manuscript to the LSL in 1938 (Acquisition Book No. 139) Scholar Christophor Ivanovich Kuchuk-Ioannesov was [4]. We did not find out other sources of the manuscript, the pioneer, who draw the attention of scientists to the except for the library index and inventory, in which there is a Collection of Liturgical Texts. He made a report about his brief output data in the type of notes. discovery at a meeting of the Eastern Committee of the Moscow Archaeological Society, thereby first introduced the We should be consider three manuscripts in more detail manuscript into a scientific circulation. The Eastern separately and in chronological order since they are not Committee Protocols No. 83 dated 24 February 1903 are linked to each other neither by dating nor by content, and testifying this [3]. There is very important report by Kuchuk- even more they were created in three different scriptoria of Ioannesov from the point of view of science, although it does the Crimea. not contain art-historical and codicological analysis. His message is bring mostly of an exploratory nature, built III. COLLECTION OF LITURGICAL TEXTS (RSAAA F. 181, because of data gathered from the main colophon of the NO. 1269) manuscript translated into Russian that I am demonstrating There are some inaccuracies in the handwritten inventory in the article below. We found no other bibliographic sources and guidebook of the RSAAA, both in the translation of the for this Collection of Liturgical Texts, except for those manuscript‘s title into Russian and in dating, because the indicated in the References here below [1, 2, 3]. compilers translated the title of the manuscript as the ‗Prayers and Psalms for the feasts, table of Dominical letters The fate of the Kafa scroll (Hmayil) of 1774 (RSL 4 f. 180/I, No. 6) is also unknown since the creation of the written in Bakhchisaray in 1670‘ [1, 2]. Actually, the scribe manuscript and until its acquisition by the Lenin‘s State himself gives name to his manuscript as the Tonatsuyts and Library (LSL) in 1946 as recorded in the Acquisition Book Parzatomar that in Classical Armenian means the ‗Liturgical No.
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