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Khorikyan Hovhannes on the LOCATION of the HEPHTHALITES 472-486

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Khorikyan Hovhannes on the LOCATION of the HEPHTHALITES 472-486 ԵՐԵՎԱՆԻ ՊԵՏԱԿԱՆ ՀԱՄԱԼՍԱՐԱՆ ԱՐԵՎԵԼԱԳԻՏՈՒԹՅԱՆ ՖԱԿՈՒԼՏԵՏ ԱՐԵՎԵԼԱԳԻՏՈՒԹՅԱՆ ՀԱՐՑԵՐ Նվիրվում է ԵՊՀ արևելագիտության ֆակուլտետի հիմնադրման 50-ամյակին № 14 ԵՐԵՎԱՆ ԵՊՀ ՀՐԱՏԱՐԱԿՉՈՒԹՅՈՒՆ 2018 ЕРЕВАНСКИЙ ГОСУДАРСТВЕННЫЙ УНИВЕРСИТЕТ ФАКУЛЬТЕТ ВОСТОКОВЕДЕНИЯ ВОПРОСЫ ВОСТОКОВЕДЕНИЯ Посвящается 50-летию основания факультета востоковедения ЕГУ № 14 Ереван Издательство ЕГУ 2018 YEREVAN STATE UNIVERSITY FACULTY OF ORIENTAL STUDIES JOURNAL OF ORIENTAL STUDIES Dedicated to the 50th anniversary of the foundation of the faculty of Oriental Studies of YSU № 14 YEREVAN YSU PRESS 2018 Հրատարակվում է Երևանի պետական համալսարանի արևելագիտության ֆակուլտետի գիտական խորհրդի որոշմամբ Խմբագրական խորհուրդ` Մելքոնյան Ռուբեն բ.գ.թ., պրոֆեսոր (խմբագիր) Մելիքյան Գուրգեն բ.գ.թ., պրոֆեսոր Խառատյան Ալբերտ պ.գ.դ., պրոֆեսոր, ՀՀ ԳԱԱ թղթակից-անդամ Սաֆրաստյան Ռուբեն պ.գ.դ, պրոֆեսոր, ՀՀ ԳԱԱ ակադեմիկոս Հովհաննիսյան Լավրենտի բ.գ.դ., պրոֆեսոր, ՀՀ ԳԱԱ թղթ.-անդամ Հովհաննիսյան Դավիթ բ.գ.թ., պրոֆեսոր Սաֆարյան Ալեքսանդր պ.գ.թ., պրոֆեսոր Ոսկանյան Վարդան բ.գ.թ., դոցենտ Քոչարյան Հայկ պ.գ.թ., դոցենտ Սարգսյան Լևոն պ.գ.դ., պրոֆեսոր Կարապետյան Ռուբեն պ.գ.դ. Տեր-Մաթևոսյան Վահրամ պ.գ.դ. Գրեկյան Երվանդ պ.գ.դ. Րեպենկովա Մարիա բ.գ.դ., պրոֆեսոր (Ռուսաստան) Կուզնեցով Վասիլի պ.գ.թ., դոցենտ (Ռուսաստան) Էքմեքչյան Լեռնա PhD (ԱՄՆ) Իլյա Յակուբովիչ բ.գ.դ, պրոֆեսոր (Գերմանիա) Ահմադջան Ղուրոնբեկով բ.գ.դ., պրոֆեսոր (Ուզբեկստան) © ԵՊՀ հրատ., 2018 ԲՈՎԱՆԴԱԿՈՒԹՅՈՒՆ ՀԱՅԱՍՏԱՆԻ ՀԱՆՐԱՊԵՏՈՒԹՅԱՆ ՆԱԽԱԳԱՀ ԱՐՄԵՆ ՍԱՐԳՍՅԱՆԻ ՈՂՋՈՒՅՆԻ ԽՈՍՔԸ ԵՊՀ ԱՐԵՎԵԼԱԳԻՏՈՒԹՅԱՆ ՖԱԿՈՒԼՏԵՏԻ 50-ԱՄՅԱ ՀՈԲԵԼՅԱՆԻՆ 11-12 ԱՐԱԲԱԳԻՏՈՒԹՅՈՒՆ Մկրտումյան Գայանե ՄՈՒՍՈՒԼՄԱՆՆԵՐԻ ԿՈՂՄԻՑ ՏՐՎԱԾ ՀՐՈՎԱՐՏԱԿ- ՊԱՅՄԱՆԱԳՐԵՐԻ ԴԵՐԸ ՔՐԻՍՏՈՆՅԱ ԲՆԱԿՉՈՒԹՅԱՆ ԿՅԱՆՔՈՒՄ 14-27 Ռաֆայելովա Քրիստինե ՄԱՐԴՈՒ ՖԻԶԻԿԱԿԱՆ ՀԱՏԿԱՆԻՇՆԵՐԸ ԵՎ ՍՈՑԻԱԼԱԿԱՆ ԿԱՐԳԱՎԻՃԱԿԸ ԲՆՈՐՈՇՈՂ ՀԱՄԵՄԱՏՈՒԹՅՈՒՆՆԵՐԻ ՀՈԳԵԼԵԶՎԱԲԱՆԱԿԱՆ ԱՌԱՆՁՆԱՀԱՏԿՈՒԹՅՈՒՆՆԵՐՆ ԱՐԱԲ ԵՎ ՀԱՅ ԼԵԶՎԱՄՇԱԿՈՒՅԹՆԵՐՈՒՄ 28-39 Ikilikyan Sona ARAB-IRANIAN RELATIONS IN THE CONTEXT OF THE PERSIAN GULF NAMING DISPUTE 40-54 5 ԹՅՈՒՐՔԱԳԻՏՈՒԹՅՈՒՆ Ռամազյան Սամվել «ՔՅՈՌՕՂԼԻ» ԷՊՈՍԻ ՊԱՏՄԱԿԱՆՈՒԹՅԱՆ ՈՒՍՈՒՄՆԱՍԻՐՈՒԹՅԱՆ ՀԱՐՑԵՐԸ ԵՎ XVII ԴԱՐԻ ՀԱՅ ՊԱՏՄԱԳՐՈՒԹՅՈՒՆԸ 56-94 Հակոբյան Տաթևիկ ԱԲԴՈՒԼ ՀԱՄԻԴ ԵՐԿՐՈՐԴԻ ԿԵՐՊԱՐԻ ՎԵՐԱՐԺԵՎՈՐՄԱՆ ԱՐԴԻ ՄԻՏՈՒՄՆԵՐԸ ԹՈՒՐՔԱԿԱՆ ՊԱՏՄԱԳՐՈՒԹՅԱՆ ՄԵՋ (ՍԵԼԻՄ ԴԵՐԻՆԳԻԼԻ ԱՇԽԱՏՈՒԹՅՈՒՆՆԵՐԻ ՕՐԻՆԱԿՈՎ) 95-110 Սարգսյան Տաթևիկ ՊՈԼՍՈ ՀԱՅՈՑ ՊԱՏՐԻԱՐՔԻ ԴԵՐԸ ԹՈՒՐՔԱԿԱՆ ՊԵՏՈՒԹՅՈՒՆ-ՀԱՅ ՀԱՄԱՅՆՔ ՀԱՐԱԲԵՐՈՒԹՅՈՒՆՆԵՐՈՒՄ. ՕՍՄԱՆՅԱՆ ՎԵՐՋԻՆ ՊԱՏՐԻԱՐՔ ԶԱՎԵՆ ՏԵՐ-ԵՂԻԱՅԱՆ 111-123 Աբրահամյան Մհեր ԵՐԻՏԹՈՒՐՔԵՐԻ ԲՌՆԻ ԿՐՈՆԱՓՈԽՈՒԹՅԱՆ ՔԱՂԱՔԱԿԱՆՈՒԹՅՈՒՆԸ ՀԱՅԵՐԻ ՆԿԱՏՄԱՄԲ 124-137 Պողոսյան Նաիրա ՀԱՅԿԱԿԱՆ ՀԱՐՑԸ ՀԱԼԻԴԵ ԷԴԻՓ ԱԴԸՎԱՐԻ ՀՈՒՇԵՐՈՒՄ 138-151 Մելքոնյան Ռուբեն ԵՐԻՏԹՈՒՐՔԵՐ-ՔԵՄԱԼԱԿԱՆՆԵՐ. ԳԱՂԱՓԱՐԱԿԱՆ ԵՎ ԿԱԴՐԱՅԻՆ ՇԱՐՈՒՆԱԿԱԿԱՆՈՒԹՅՈՒՆ 152-165 6 Գևորգյան Արշակ ԿՈՍՏԱՆԴՆՈՒՊՈԼՍԻ ՀԱՅՈՑ ՊԱՏՐԻԱՐՔՈՒԹՅՈՒՆ- ԹՈՒՐՔԱԿԱՆ ԻՇԽԱՆՈՒԹՅՈՒՆՆԵՐ ՓՈԽՀԱՐԱԲԵՐՈՒԹՅՈՒՆՆԵՐԸ ՎԱՐՉԱՊԵՏ ԱԴՆԱՆ ՄԵՆԴԵՐԵՍԻ ԵՎ ԳԱՐԵԳԻՆ ՏՐԱՊԻԶՈՆՑԻ ՊԱՏՐԻԱՐՔԻ ԱՆՁՆԱԿԱՆ ՇՓՈՒՄՆԵՐԻ ՀԱՄԱՏԵՔՍՏՈՒՄ 166-178 Հովսեփյան Լևոն ԹՈՒՐՔԻԱՅԻ ԱՆՎՏԱՆԳԱՅԻՆ ՔԱՂԱՔԱԿԱՆՈՒԹՅԱՆ ԱՐԴԻ ՄԻՏՈՒՄՆԵՐԸ ԵՎ ԱՆՎՏԱՆԳԱՅԻՆ ԻՆՔՆՈՒԹՅԱՆ ՓՈԽԱԿԵՐՊՈՒՄԸ 179-205 Դարբինյան Հայկ «ՓԱՓՈՒԿ ՈՒԺԻ» ԶՈՒԳԱԿՑՈՒՄԸ «ԿՈՇՏ ՈՒԺԻՆ». ՀԱՆՐԱՅԻՆ ԴԻՎԱՆԱԳԻՏՈՒԹՅԱՆ ԻՆՍՏԻՏՈՒՑԻՈՆԱԼԻԶԱՑՈՒՄԸ ԹՈՒՐՔԻԱՅՈՒՄ 206-219 Գևորգյան Արշակ «ԱՐԴԱՐՈՒԹՅՈՒՆ ԵՎ ԶԱՐԳԱՑՈՒՄ» ԿՈՒՍԱԿՑՈՒԹՅԱՆ ԿԱՅԱՑՄԱՆ ԳԱՂԱՓԱՐԱԿԱՆ ՀԱՄԱՏԵՔՍՏԸ. ՊԱՀՊԱՆՈՂԱԿԱՆ ԺՈՂՈՎՐԴԱՎԱՐՈՒԹՅՈՒՆՆ ԻԲՐԵՎ ՔԱՂԱՔԱԿԱՆ ԻՆՔՆՈՒԹՅՈՒՆ 220-230 Հովհաննիսյան Գոռ ՌՈՒՍ-ԹՈՒՐՔԱԿԱՆ ՀԱՐԱԲԵՐՈՒԹՅՈՒՆՆԵՐԸ 1920- ԱԿԱՆՆԵՐԻՆ. ԸՆԴՀԱՆՈՒՐ ԱԿՆԱՐԿ 231-240 7 Հարությունյան Ավետիք 2015 Թ. ԽՈՐՀՐԴԱՐԱՆԱԿԱՆ ԸՆՏՐՈՒԹՅՈՒՆՆԵՐԸ ԹՈՒՐՔԻԱՅՈՒՄ. 241-250 Մարգարյան Հայկ ՏԵՂԱԿԱՆ ԻՆՔՆԱԿԱՌԱՎԱՐՄԱՆ ՄԱՐՄԻՆՆԵՐԻ ՔԱՂԱՔԱԿԱՆ ԱՐԺԵՔԻ ԹՈՒՐՔԱԿԱՆ ԸՆԿԱԼՈՒՄՆԵՐԸ 251-263 Պետունց Արեն ԱԶԳԱՅՆԱՄՈԼԱԿԱՆ ՆՈՐ ՈՒԺԻ ԲԵՄԵԼԸ ԹՈՒՐՔԻԱՅՈՒՄ 2018 Թ. ԸՆՏՐՈՒԹՅՈՒՆՆԵՐՈՒՄ 264-278 Մելքոնյան Մարիամ ԿՆՈՋ ԷՄԱՆՍԻՊԱՑԻԱՅԻ ԽՆԴԻՐԸ ՄԻՀՐԻ ՀԱԹՈՒՆԻ «ԱՂԵՐՍԱԳՐՈՒՄ» 279-288 Պետրոսյան Ամալյա XVIII ԴԱՐԻ ԹՈՒՐՔՄԵՆԱԿԱՆ ԳՐԱԿԱՆՈՒԹՅԱՆ ՈՐՈՇ ԱՌԱՆՁՆԱՀԱՏԿՈՒԹՅՈՒՆՆԵՐԻ ՇՈՒՐՋ 289-298 Խաչատրյան Շուշան ՄՈՒԽԹԱՐ ԱՈՒԵԶՈՎԻ ՍՏԵՂԾԱԳՈՐԾՈՒԹՅՈՒՆՆԵՐԻ ՀԱՅԵՐԵՆ ԹԱՐԳՄԱՆՈՒԹՅՈՒՆՆԵՐԻ ՇՈՒՐՋ 299-314 Մովսիսյան Լիլիթ ԱՐԴԻ ՀԱՅ ԵՎ ԱԴՐԲԵՋԱՆԱԿԱՆ ՄԱՄՈՒԼԻ ԼԵԶՎԻ ԲԱՌԱՊԱՇԱՐԻ ԶՈՒԳԱԴՐԱԿԱՆ ՔՆՆՈՒԹՅՈՒՆ 315-328 8 Хабибуллина Элмира * ЛИНГВИСТИЧЕСКИЙ АНАЛИЗ ПЕРЕВОДОВ ХУДОЖЕСТВЕННОЙ ЛИТЕРАТУРЫ С ТАТАРСКОГО ЯЗЫКА НА ТУРЕЦКИЙ 329-335 Քոչարյան Հայկ, Գևորգյան Աննա ԻՍԼԱՄԱԿԱՆ ԳՈՐԾՈՆԸ ԱԴՐԲԵՋԱՆՈՒՄ ԵՎ ԱՅԴ ԳՈՐԾՈՆԻ ԱԶԴԵՑՈՒԹՅՈՒՆԸ ՀՀ ԱՆՎՏԱՆԳԱՅԻՆ ՇԱՀԵՐԻ ՎՐԱ 336-356 ԻՐԱՆԱԳԻՏՈՒԹՅՈՒՆ Vardanyan Aharon SOME REMARKS ON THE SOCIOLINGUISTIC SITUATION IN XALXĀL 358-365 Տոնոյան Արտյոմ ԿՈՎԿԱՍՅԱՆ ՊԱՐՍԿԵՐԵՆՈՒՄ ԲՈՒՆ ԱՊԱՌՆԻ ԺԱՄԱՆԱԿԱՁԵՎԻ ԿԱԶՄՈՒԹՅԱՆ ՈՐՈՇ ԱՌԱՆՁՆԱՀԱՏԿՈՒԹՅՈՒՆՆԵՐԻ ՇՈՒՐՋ 366-380 Բիանջյան Հասմիկ ՍԵՅՅԵԴ ՄՈՀԱՄՄԱԴ ԱԼԻ ՋԱՄԱԼԶԱԴԵԻ ԴԵՐԸ 19-ՐԴ ԴԱՐԻ ՎԵՐՋԻ և 20-ՐԴ ԴԱՐԻ ՍԿԶԲԻ ՊԱՐՍԻՑ ԳՐԱԿԱՆ ԼԵԶՎԻ ՆՈՐԱՑՄԱՆ ԳՈՐԾԸՆԹԱՑՈՒՄ 381-392 Խաչատրյան Զարուհի ԹՅՈՒՐՔԱԿԱՆ ԾԱԳՄԱՆ ՁԻԱՆՈՒՆՆԵՐԸ ՊԱՐՍԿԵՐԵՆՈՒՄ 393-402 9 Դավթյան Սոնա ԲՈՒՅՍԵՐԻ ԱՆՎԱՆՄԱՆ ՀԻՄՆԱԿԱՆ ՍԿԶԲՈՒՆՔՆԵՐԸ ՊԱՐՍԿԵՐԵՆԻ ԵՎ ՀԱՅԵՐԵՆԻ ԲՈՒՍԱՆՎԱՆԱԿԱՆ ՀԱՄԱԿԱՐԳԵՐՈՒՄ 403-419 Կոստանյան Վահան ԱՅՐՈՒՄՆԵՐԻ ԾԱԳՈՒՄՆԱԲԱՆԱԿԱՆ ԱՌԱՍՊԵԼՆԵՐԸ ԵՎ ՑԵՂԱՆՎԱՆ ՍՏՈՒԳԱԲԱՆՈՒԹՅՈՒՆԸ 420-430 Գեղամյան Աստղիկ ՍԻՐԱՅԻՆ ՄՈՏԻՎՆԵՐԸ «ՇԱՀՆԱՄԵ»-ՈՒՄ 431-440 Պետրոսյան Լիանա ԻՐԱՆԱԿԱՆ ԱԶԳԱՅՆԱԿԱՆՈՒԹՅԱՆ ԽՈՍՈՒՅԹԸ Մ. ԱՀՄԱԴԻՆԵԺԱԴԻ ԿԱՌԱՎԱՐՄԱՆ ՏԱՐԻՆԵՐԻՆ (2005-2013 ԹԹ.) 441-449 Կոստանյան Վահան ԱՅՐՈՒՄԱԿԱՆ ԿԱՑԱՐԱՆՆԵՐԻ ՆԿԱՐԱԳԻՐԸ 450-456 Брутян Ануш ПЕРСПЕКТИВЫ РОССИЙСКО-ИРАНСКОГО СОТРУДНИЧЕСТВА ПОСЛЕ ПОДПИСАНИЯ СВПД 457-471 Khorikyan Hovhannes ON THE LOCATION OF THE HEPHTHALITES 472-486 10 Khorikyan Hovhannes Khorikyan Hovhannes * ON THE LOCATION OF THE HEPHTHALITES Key words: Hephthalites, Chionites, “Red-Hyons”, “White Hyons”, Alkhons, Valkhons. The primary sources about the Hephthalites contain numerous records which are extremely contradictory and ambiguous. Procopius of Caesarea, calling Hephthalites “White Huns” writes down: “Although the Hephthalites are a Hunnish people and are so called, they do not mix and associate with those Huns whom we know, for they do not share any frontier region with them and do not live close to them… They are not nomadic like the other Hunnish peoples, but have long since settled on fertile land… They alone of the Huns are white-skinned and are not ugly. They do not have the same way of life and do not live such bestial lives as the other Huns, but are ruled by one king and possess a legal state structure, observing justice among themselves and with their neighbours in no lesser measure than the Byzantines and Persians”1. It is clear from the record of the historian that geographically Hephthalites were located far from the so- called Western Huns and had nothing common with the latter, but at the same time were distinguished by their white complexion and not ugly appearance. Procopius of Caesarea considers Hephthalites as a settled people who were ruled by one king and had a legitimate state. Information provided by the Byzantine historian shows that Hephthalites differed from other Huns not only in appearance but also in living, and they yielded to neither Romans nor Persians with respect to the level of state governance. The detailed and well-grounded messages of the well-informed historian * Leading Researcher of the Institute of Oriental Studies, Candidate of Historical Sciences, PhD, Docent (National Academy of Sciences of the Republic of Armenia, Yerevan, Armenia); E-mail: [email protected] 1 Procopius. ex recensione G. Dindorfii, Vol. I, Bonnae, 1833, De Bello Persico, I, 3, pp. 15- 16. Another Byzantine historian Agathias briefly writes: “The Hephthalites are a Hunnish people” (Agathiae Myrinaei Historiarum libri quinque, Bonnae, 1828, p. 267). 472 ON THE LOCATION OF THE HEPHTHALITES have exceptional significance. Still, despite all this the author says nothing about the origin of Hephthalites. From the description given by Ammianus Marcellinus (19, 1, 7; 19, 2, 3) and Procopius, it is obvious that the Chionites and Hephthalites presented to them different from the Huns. Giving them a common name “White Huns” brings those names together2. “White Huns”, Hephthalites in Procopius’ view, inhabit the areas north of Gorgo (Gurgan), also known to Priscus of Panium as areas inhabited by Kidarites3. Menander and Theophanes of Byzantium also give important information about the Hephthalites. Menander saved a message of the Turkish Embassy saying that the Hephthalites are an “urban tribe”. According to him, Turks who won over the Hephthalites, bacame “masters of their cities”4 . Theophanes of Byzantium says, that after the victory over the Persians, the Hephthalites became masters of the cities and harbours formerly owned by the Persians. Soon after, the Turks defeated them in a battle and took those of them 5. But Chinese chronicles convey a different message. Ye-da- Hephthalites “do not have cities and live in places free from grass and water in the felt tents”. Traveler Song Yun writes that Ye-da-Hephthalites do not possess fortified towns, they live a nomadic life6. These two conflicting messages are joined in the story about Hsi-mo-ta-lo (a Sanskritized form of the ethnonym, Heptal) by Hsüan-tsang. The inhabitants of this region, that is Hephthalites , lived in tents made of 2 Pigulyevskaya N., Siriyskie istochniki po istorii narodov SSSR [Syrian sources on the history of the nations of the USSR], M.-L., 1941, pp. 37, 47. 3 Procopius, I, 3; Müller C., Fragmenta Historicorum Graecorum, Vol. IV, Parisiis, 1868, pp. 105, fr. 31; 106, fr. 33. 4 Ibid., pp. 225-226, fr. 18. 5 Ibid., pp. 270-271, fr. 3. “And Ephtalan, king of Hephthalites, from whom the whole kin got the appellation, defeated Peroz and Persians”. Perhaps the word “Ephtalan” (Chinese Yen-tai-i-li-t'o) formed a sort of a throne name which was added to the proper name of the ruler, just as the Parthian kings were named Arshak (Masson V., Romodin V., Istoria Afganistana [The History of Afghanistan], Vol.
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