In a letter dated 1951, Swedish mythologist Stig Wikander observed that the Armenian legend regarding the growth of a grapevine from the bone of a sacrificed calf has connections with both Greek apocrypha literature and Scandinavian/Nordic mythology. He also mentioned that he had published a preliminary article on this subject in a Swedish ethnographic journal . Wikander cited two original sources of these narratives, both associated with the name of the patriarch Noah.

The textbook of the outstanding Armenian writer, educator, teacher, public figure Kh. Abovyan (1809–1848) “Nakhashavigh” was written from 1836 to the beginning of 1838 primarily for applying it in the private school founded by the author. The book entered the printing house at the beginning of 1838 when the Arzanyants brothers officially started their printing activity. During this period, the first 18 press sheets were printed before the first warning was received about the author’s sponsor-Hessenmuller.

The “History” by Aristakes Lastiversi, like the “Histories” of his pre¬de-cessors and successors, had a promoter, since the presence of a patron-promoter was a stable and repeatable genre feature of historiographical prose. 2. In the “History”, the author’s sympathy was with the Bagratuni dynasty. 3. The translation of the expression «վասն որոյ պատմությունս է» – “who is this story about” – in the second chapter of the “History” is unconvincing, since the “History” of Aristakes does not tell about King Gagik I. 4. Taking into account the ancient Armenian semantic nuances of the word «վասն» (the main meaning: “about”), we prefer other translation options: “thanks to whom this story is”, “for whom this story is”, “through whom this story is”, “through whose mediation this story is”. In all these cases, King Gagik I Bagratuni could be considered the probable promoter of the “History”.

The South Caucasus region historically has always been connected with the Middle East and throughout history has been an arena of struggle between world empires and regional powers. After the Artsakh war in 2020, the Middle East is much "closer" to the South Caucasus, where the Iranian-Israeli confrontation may spread. In the context of an unprecedented number of actors in the South Caucasus and a certain geopolitical vacuum that has been created, the countries of the region are forced to reconsider their previously established relations with the centers of power.

Among the Armenian texts of the “Apocalypse of Pseudo-Methodius, there exists a very “apocryphal” version. This text, as shown by philosophical analysis, is a separate work of an apocalyptic/eschatological nature. The existence of references to the events of the Byzantine history of the period from 1130 to 1210 and many common motives with Byzantine apocrypha of Daniel, “Oracles of Leo the Wise” and “History” of Choniates, point to the Byzantine origin of this text. On the other hand, the “pro-Latin” position of the author, more characteristic of the Armenian book writing of the XII-XIII centuries, indicates to the connection of the text to the Armenians of Byzantium.

Tabasarans (endonym – Tabasaranar) are concentrated in the southeastern slopes of the Greater Caucasus Range from ancient times. These Dagestanian people, whose language belongs to the Lezgin group of the Ibero-Caucasian language family, is mentioned in the Armenian bibliography of the V century- in the works of M. Khorenatsi, Yeghishe and Buzand, in the form of ''t‘awaspar(k‘)''. Along with the Armenian sources, the medieval Arabic historiography plays an important role in the examination of the ethnonym of Tabasaran people, where the country of Tabasarans is mentioned as Tabarsaran and the people are called ahl ṭabarsaran (inhabitant of Tabarsaran) or al-ṭabarsaraniya (Tabarsaranian).

The collapse of the Soviet Union, which had a huge geopolitical significance in recent history, was a stimulus for the outbreak of frozen ethno-political conflicts in its territory, including in the South Caucasus. The “awakening” of the inherited from the USSR and previously hidden conflicts coincided chronologically with the period of Gorbachev's reconstruction and heated up to the maximum after the collapse of the Soviet Union and after the declaration of independence of three new states in the South Caucasus: Armenia, Georgia and Azerbaijan. In the framework of the formation of the modern world order, the world power centers, in particular the Russian Federation and the USA, and the states with a regional role, were actively involved in the multi-layered vortex of the problems of Nagorno Karabakh, Abkhazia and South Ossetia, and naturally, pursuing their interests, they turned the processes of conflict settlement into important tool for managing the situation.

After the Armenian-Azerbaijani 44-day war (September 27-November 9), in order to gradually strengthen its positions, and countering Azerbaijan’s and Turkey’s policy aimed at weakening the Republic of Armenia and the Islamic Republic of Iran, we propose on the agenda of the current Armenian-Azerbaijani negotiations an issue that has never been discussed before, and which will significantly strengthen the position of the Armenian and Iranian sides, as well as will diminish the capacities of implementing of the Turkish-Azerbaijani tandem’s pan-Turkic program.

For the history of the Armenian Highland and particularly the emergence and development of Armenian nation, the geographical conditions had an important role. Its unbiased analysis can fundamentally change current dominant concepts. It is time for the in-depth study of our history in close relationship with the geographical and climatic peculiarities of the Armenian Highland, which definitely could contribute much for the solution of many problems which until now remain inexplicable. The impact of environment on society is divided into two spheres: 1) Constant influence of geographical environment, 2) global climatic fluctuations which sometimes cover many centuries, 3) natural disasters (volcanoes, earthquakes etc.). Below we shall briefly present first two factors.

For many centuries, Armenians lived on the territory of various empires. Historically, the closest are the periods of the Russian and Ottoman empires, as well as the Persian Empire. The political cultures of these empires had noticeable impact on the formation of culture in the Armenian state, starting from 1918. In this matter, the way of legitimizing the first person of the state is of great importance, in particular, in the Byzantine Empire, and then in the Russian empire.

One of the most important events in the Armenian Highland at the turn of the 4th-3rd millennia BC is the spread of the Early Bronze Age Kura-Araxes culture towards the other parts of the highland and beyond. This phenomenon is known as “Kura-Araxes expansion”. The dating of the “expansion” at around 3000-2900 BC shows that it took place during the period of drastic climate change known as “5.2 ka BP climate event”.

Тhe 7th c. BC is considered as the period of formation and rise of the Median Empire. Meantime, economic crises, political instability, ethnic migrations, decline in military power, foreign invasions and, eventually, collapse of ancient state structures and depopulation were observed in the Armenian Highland and in Mesopotamia in the same period. These phenomena have usually occurred in the dramatic periods of the history of ancient Near East and, as a rule, were conditioned by climate change-related problems.

The administration orders and structures of the Parthian and Sasanian powers are almost exactly repeating the models of Achaemenid governance. Various evidence and facts have been preserved about that, especially about the Sasanian power. According to them, this power was divided into five administrative-territorial units with “Center + 4 peripheral regions” principle.

The kingdom of Urartu (Biainili, 9th–7th centuries BC) was an ancient Near Eastern state with redistributive economy. According to the preserved written and archaeological data, the large granaries and cellars built by the royal power in the main cities/administrative centres of Urartu, could store tens of thousands of tons of grain and provide with food ca. 100–150 thousand people throughout a year.

The definition of main prototypes of the Armenian voiceless husing շ(š) does not present any difficulty: these are the I.-E. *s and *k՛(ṷ). The quantitative ratio of the proto-forms, as well as typological parallels of շ (š) with non relative languages confirms this conclusion.

The line “There’s no brighter forehead than that of Narekatsi and Kuchak” in the poem “I Love My Sweet Armenia’s Sun Flavored Word”, published in 1922, was written by Yeghishe Charents at the time when Nahapet Kuchak’s original ashugh (minstrel) literary works were unknown to science, so it’s quite natural to assume that when speaking about Kuchak, Charents had in mind the hayrens (an old form of Armenian folk poetry). Meanwhile in the poem “In Praise of Grapes, Wine and Fine Art” written in 1932, the poet called the authors of hayrens “composers of village hayrens”.

One of the important fundamental issues of Armenian historiography is the periodization of Armenian history, which undoubtedly contributes to the systematized presentation of the historical past of Armenia and the Armenian people, to the improvement of the level of scientific research and to the disclosure of historical truth. The rich written heritage of Armenian historiographers gives grounds to affirm that attempts to periodize the history of Armenia were undertaken from the very beginning.

In Indo-European studies, the existence of fraternities of young warriors was restored; they, under the guidance of mentors, were engaged in hunting and plundering and lived in the outlying territories of the tribe for several years. Only after this, having undergone the initiation ritual, the young men could become full members of the tribe, get married, and own property. These brotherhoods played a key role in the spread of Indo-Europeans throughout Eurasia.