From the discussion of the issues related to cultural belonging and dating of a number of sepulchres attributed to Early Iron Age of Armenia, one could conclude that these issues need urgent solution. The widespread practice of looking for parallels of separate items when dating sepulchral complex is unpromising. In the best scenario, this approach can enable to identify the time interval of the formation of the given sepulchral complex, but cannot reveal its cultural belonging.

Women's bronze belts are important sources for the study of Urartu culture. We observed the iconography of a woman’s belt No. 4, published by archaeologist Irit Ziffer, dating back to the VIII century BC, and compared the images with the rituals of Armenians as the heirs of the culture. The procession of maid-priestesses is depicted on the belt. A woman (probably a queen/goddess) is sitting in front of the sacrifice table with the crescent shaped ritual bread symbolizing the sun. It should be noted that Armenians also baked ritual bread, for example, “tari hats”.

In the XIX-XX centuries, active water construction works were carried out on the territory of Armenia. An important part of this process was the territory of the current Tavush marz. Educated specialists, one of whom was Hovsep Abovyants, made a great contribution to the construction of reservoirs, springs and irrigation systems in the region. We are informed about the details of this construction works and current costs from his handwritten diary.

According to historiographer Stepanos Orbelyan, a fortification was erected around Tatev Monastery at the beginning of the 10th century on the initiative of the spiritual leader of Syunik, Bishop Hovhannes (1006–1058). In the first and second halves of the 11th century, on the initiative of Bishops Hovhannes and Gregory (1058–1116), arched gates with apses and churches were built over the western and eastern entrances adjacent to the fortification. The western entrance with its apses of St. Karapet did not reach us, but in the 1980s, the eastern entrance near the northern fortification was restored together with the one-nave and over the gate churches of Holy Mother of God (built in 1087).

On the way from Harputa to Eliazig, two km east to the historical district of Kharberd in Western Armenia, a giant natural boulder is located on the edge of the road leading to the vineyard Gyolu, in the area rich in springs. This sprawling rock, half buried in the ground, resembles a serpentine sculpture of a mythical colossal animal with two identical smaller protrusions on both sides. Elderly locals call this rock formation in Turkish “'ejderha taşı” which means “dragon stone”.

A number of archival documents relating to the activities of the XIX century patriarchs of Armenian Apostolic Patriarchate of Jerusalem - Theodoros Vanetsi (1801-1818), Gabriel Nikomedatsi (1819-1840), Zakaria Kopetsi (1841-1846), Kirakos of Jerusalem (1846-1850), Hovhannes Zmyurnatsi (1850-1860), Esai Talastsi (1864-1885), Harutyun Vehapetyan (1889-1910), summarized in the archive of the Matenadaran after Mesrop Mashtots, have confirming seals.

In the result of the conducted research, we added the sixth branch to the five ones of the ruling royal princes of Syunik – branch of princes of the province of Arevik. The basis for this was the inscription on the khachkar installed in the southern corner of the eastern wall of the Church of St. Stepanos in the village of Vank restored in 1554, Meghri region. This inscription, dated 902, mentions “Lord Smbat”. According to the research and purchase contracts of the Tatev Monastery for the period from 839 to 891, the title of “Lord” was borne by diocesan bishops and throne princes. The same Smbat is mentioned on the khachkar, dated 911, which was erected in the rural area of Lichkvaz in the region of Meghri.