TheMatenadaran (Armenian:Մատենադարան), officially theMesrop Mashtots Institute of Ancient Manuscripts,[a] is a museum, repository ofmanuscripts, and a research institute inYerevan,Armenia. It is the world's largest repository ofArmenian manuscripts.[5]
It was established in 1959 on the basis of the nationalized collection of theArmenian Church, formerly held atEtchmiadzin. Its collection has gradually expanded since its establishment, mostly from individual donations. One of the most prominent landmarks of Yerevan, it is named afterMesrop Mashtots, the inventor of theArmenian alphabet, whose statue stands in front of the building. Its collection is included in the register of the UNESCOMemory of the World program.
The wordmatenadaran is acompound composed ofmatean, ("book" or "parchment") anddaran ("repository"). Both words are ofMiddle Persian origin.[6] Though it is sometimes translated as "scriptorium" in English,[7] a more accurate translation is "repository or library of manuscripts."[8][9][b] In medieval Armenia, the termmatenadaran was used in the sense of a library as all books were manuscripts.[16][c]
The earliest mention of a manuscript repository in Armenia was recorded in the writings of the fifth century historianGhazar Parpetsi, who noted the existence of such a repository at theEtchmiadzin catholicosate inVagharshapat, whereGreek andArmenian language texts were kept. Sources remain silent on the fate of the Etchmiadzinmatenadaran until the 15th century, when the catholicosate returned fromSis inCilicia.[1] Manuscript repositories existed at major monasteries in medieval Armenia, such as atHaghpat (Haghpat matenadaran),Sanahin,Saghmosavank,Tatev,Geghard,Kecharis,Hromkla, andBardzraberd.[13] In some cases, monastic complexes have separate structures as manuscript repositories. Sometimes manuscripts would be transferred to caves to avoid destruction by foreign invaders.[13] Thousands of manuscripts in Armenia were destroyed over the course of the tenth to fifteenth centuries during the Turkic and Mongol invasions. According to the medieval Armenian historianStepanos Orbelian, theSeljuk Turks were responsible for the burning of over 10,000 Armenian manuscripts inBaghaberd in 1170.[1]
Most of the manuscripts that later became the core of the Matenadaran collection were kept, before nationalization, at this building at theMother See of Holy Etchmiadzin.[28]
As a result of Armenia being a constant battleground between two major powers, the Matenadaran in Etchmiadzin was pillaged several times, the last of which took place in 1804, during theRusso-Persian War.Eastern Armenia's annexation by theRussian Empire in the early 19th century provided a more stable climate for the preservation of the remaining manuscripts.[1] Whereas in 1828 the curators of the Matenadaran catalogued a collection of only 1,809 manuscripts, in 1863 the collection had increased to 2,340 manuscripts, and in 1892 to 3,338 manuscripts.[29] Prior toWorld War I, in 1914, the collected had reached 4,660 manuscripts.[1][29] The collection was sent to Moscow for safekeeping since Etchmiadzin was close to the war zone.[29]
Thousands of Armenian manuscripts were destroyed during thegenocide in the Ottoman Empire.[1]
On December 17, 1920, just two weeks after the demise of theFirst Republic of Armenia andSovietization of Armenia, the new Bolshevik government of Armenia issued a decreenationalizing all cultural and educational institutions in Armenia.[29] The decree, signed by Minister of EducationAshot Hovhannisyan, declared the manuscript repository of Etchmiadzin the "property of the working peoples of Armenia."[30] It was put under the supervision ofLevon Lisitsian [hy], an art historian and the newly appointed commissar of all cultural and educational institutions of Etchmiadzin.[30][31] In March 1922 the manuscripts from Etchmiadzin that had been sent to Moscow duringWorld War I were ordered to be returned to Armenia byAlexander Miasnikian.[1] 1,730 manuscripts were added to the original 4,660 manuscripts held at Etchmiadzin once they returned to Armenia.[29]
In 1939 the entire collection of manuscripts of Etchmiadzin were transferred to the State Public Library in Yerevan (what later became theNational Library of Armenia) by the decision of the Soviet Armenian government.[30][2] In the same year there were 9,382 catalogued manuscripts at the Matenadaran.[32] On March 3, 1959, the Council of Ministers of Soviet Armenian officially established the Matenadaran as an "institute of scientific research with special departments of scientific preservation, study, translation and publication of manuscripts" in the current building.[29] It was named after Mesrop Mashtots, the creator of theArmenian alphabet, in 1962.[2]
The Matenadaran building is situated on a slope at the northeastern end ofMashtots Avenue, the main thoroughfare incentral Yerevan.[36] Rising 18 m (59 ft) above street level,[37][38] it forms a visual endpoint for the avenue[1] and serves as an intermediate link in the spatial composition that includes the statue ofMother Armenia and its large pedestal atop the hill.[39]
Yerevan's chief architectMark Grigorian was commissioned by Soviet Armenia's authorities to design it in October 1939, almost immediately after the manuscripts were decided to be transferred to Yerevan.[40] Interrupted by theGreat Patriotic War, he completed the design by November 1944, when his sketches were first publicly displayed.[40][41][42] Despite accusations of nationalism, its design was endorsed by the Soviet Armenian leaderGrigory Arutinov,[41][43] while academicianHovsep Orbeli proposed its location.[44][d] Its construction lasted from 1945 to 1958, with a pause from 1947 to 1953 due to a shortage of skilledlaborers.[46][47]German prisoners of war dug the excavation for the building and laid its foundation.[45]
Faced with local[37] graybasalt,[49] its design is influenced by medievalArmenian architecture.[29][50] Grigorian believed that the "attractive features of national architecture should be expressed in this building as vividly and strongly as possible."[37] Its rectangular façade is inspired by theeasternfaçade of the 12th century southerngavit (narthex) of theChurch of the Holy Apostles (Arakelots) ofAni, the grand capital ofBagratid Armenia.[37][51][e] Although he initially cited the southerngavit of the Church of the Apostles as an inspiration,[37] Grigorian later argued that the façade design—a tall central entrance flanked by two decorativeniches on both sides—has older roots, appearing on theancient EgyptianTemple of Edfu, and then at Ani's Apostles Church and theBaron's Palace that also incorporate a decorative frame.[52] Its shallow niches have been likened to those ofGeghard[53] andSt. Hripsime.[54]
Its interior was likewise inspired by medieval Armenian architecture, especially eleventh and twelfth centurygavits (zhamatuns).[37] Thevestibule was specifically inspired by thegavit ofSanahin Monastery,[55][37] while other halls were inspired by the design of thegavits ofHaghpat andHoromos.[37] Variousmarbles were used in the interior.[1]
Atriptych of Renaissance-inspired murals,[41] created byVan Khachatur in 1959, depict three periods of Armenian history—Urartu,Hellenism, and the Christian Middle Ages—surrounding the steps leading to the main exhibition hall.[56][57] A mosaic inspired by medieval Armenian art,[41] created by Khachatur in 1960, depicts theBattle of Avarayr (451) and is located in theentrance hall.[57] A largeivory medallion with a diameter of 2 m (6 ft 7 in) with the portrait ofVladimir Lenin bySergey Merkurov was previously hung in the lecture hall.[55] In the 1970s American archivistPatricia Kennedy Grimsted noted that Matenadaran is one of the few places in Soviet Armenia withair conditioning.[58]
It has been listed as a national monument of Armenia,[57] and was last renovated in 2012.[59]
The design of the building has generated a range of responses, reflecting both admiration and criticism.Hovhannes Margaryan praised its "outstanding conceptual and artistic quality",[60] butRafayel Israyelian, writing in 1953, observed that it faced "heavily criticism" during its design debates, pointing to "fundamental errors" in its location and style.[61] For allowing "excesses" in its design, Grigorian was issued a severe reprimand by theCommunist Party in 1956.[40]Edmond Tigranyan saw its design as reflective of "Leninist understanding of cultural heritage and the objectives of national imagery in architecture" as expressed in the works ofAlexander Tamanian.[62]
Artsvin Grigoryan andMartin Tovmasyan commended the façade's "refined plasticity", noting how "classical variations in forms and proportions" create a "harmonious rhythm in the otherwise solid stone wall." They were, however, critical of what they described as "the deliberate archaization of the interior forms." They also found the "unsuccessful harmony between the building's volume and the slope, with its diagonal alignment seemingly cutting into the natural environment, disappointing."[63]
Varazdat Harutyunyan suggested that Grigorian borrowed from Armenian architecture traditions "somewhat mechanically," adapting forms from medieval Armenian monuments "almost without alteration."[64]Yuri Yaralov was even more critical, describing the building as "an example of an uncritical use of ancient forms in a modern structure" and calling it "a regrettable failure." According to Yaralov, Grigorian's near-direct replication of elements from 11th-13th century Armenian refectories andgavits transformed the building's interior into "a museum of historical forms, detaching visitors from the present and recreating the atmosphere of a distant medieval period."[65]
In contrast to the critiques from architectural specialists, a range of lay opinions have expressed admiration for the building.[66][67][68]Lionel Daiches found it "noble in design" and endowed with "great architectural dignity."[69] A decade after its completion,Andrei Bitov described it as the most remarkable piece of modern Armenian architecture.[70]Herbert Lottman called it solemn and solid-looking,[71] whileLevon Abrahamian characterized it as "orderly" and imposing".[72]Vartan Gregorian suggested that it is "perhaps by design, the most imposing building in Yerevan."[73]Rouben Paul Adalian suggested that it was "designed as a modern temple to Armenian civilization."[74] Several authors have likened its appearance that of a temple or a church,[f] while others have drawn parallels to a palace,[36] especially in its style and proportions.[78][g]
Since the 1970s an open-air exhibition is located in the colonnades on both sides of the entrance. On display there are medievalkhachkars; a tombstone from theNoratus cemetery; avishapakar dated 2nd-1st millennia BC; a door fromTeishebaini (Karmir Blur), aUrartian archaeological site.[57]
The new building of the Matenadaran was designed byArthur Meschian, an architect better known as a musician, to accommodate the growing collection of manuscripts.[87] Its construction began in 1987,[88] but was halted the next year because of the1988 Armenian earthquake, theFirst Nagorno-Karabakh War and the post-Soviet economic crisis that ensued.[89] This five-story structure surpasses the size of its predecessor, providing three times the space with 12,000 m2 (130,000 sq ft).[88][89] One of its features is a state-of-the-art laboratory, dedicated to the preservation, restoration, and digitization of the manuscripts.[87] Meschian's design seamlessly extends the legacy of the old structure without overshadowing it.[89] Like Grigoryan, he incorporated traditional Armenian architecture into its design.[88]
The idea was revived in 2008.[88] Itsfoundation stone was laid in a ceremony attended by PresidentSerzh Sargsyan and officiated by CatholicosKarekin II on May 14, 2009.[90] It received funding from Moscow-based Armenian businessman Sergei Hambartsumian ($10 million) and Maxim Hakobian, director of theZangezur Copper and Molybdenum Combine ($4 million),[91][87] and was inaugurated on September 20, 2011, on the eve of celebrations of the 20th anniversary of Armenia's independence in attendance of PresidentSerzh Sargsyan, CatholicoiKarekin II of Etchmiadzin andAram I of Cilicia, Artsakh PresidentBako Sahakyan, and others.[92][93]
The Matenadaran has become a Yerevan landmark and a major tourist attraction since its establishment.[74] It has been described as Armenia's most important museum,[94] and Yerevan's most important and most popular tourist attraction.[95][74] It has maintained a good reputation.John Brady Kiesling described it as a "world-class museum,"[48] andAleksey Levykin, director of Russia'sState Historical Museum, called it "legendary".[96]
Currently, the Matenadaran contains a total of some 23,000manuscripts andscrolls—including fragments.[2] It is, by far, the single largest collection of Armenian manuscripts in the world.[112][113] Furthermore, over 500,000 documents such as imperial and decrees ofcatholicoi, various documents related toArmenian studies, and archival periodicals.[30][32] The manuscripts cover a wide array of subjects: religious andtheological works (Gospels,Bibles, lectionaries,psalters,hymnals,homilies, and liturgical books), texts on history, mathematics, geography, astronomy, cosmology, philosophy, jurisprudence, medicine, alchemy, astrology, music, grammar, rhetoric, philology, pedagogy, collections of poetry, literary texts, and translations fromGreek andSyriac.[29][2] The writings of classical and medieval historiansMovses Khorenatsi,Yeghishe andKoryun are preserved here, as are the legal, philosophical and theological writings of other notable Armenian figures. The preserved writings ofGrigor Narekatsi andNerses Shnorhali at the Matenadaran form the cornerstone of medieval Armenian literature.
When it was established as a distinct institution in 1959, the Matenadaran had around 10,000 Armenian manuscripts and 4,000 fragments (partial volumes or isolated pages) dating as early as the 5th century.[29][114] At the time there were some one thousand manuscripts in other languages, such as Persian, Syriac, Arabic, Greek, Georgian, Russian, Hebrew, Hindi,Tamil, Latin, Ethiopic (Geʽez), and other languages.[29] Some originals, written in other languages, have been saved only in their Armenian translations.[2]
There has been steady growth in the number of manuscripts preserved at the Matenadaran, mostly from gifts from private individuals from theArmenian diaspora.[29] In 1972 there were already 12,960 Armenian manuscripts and nearly two thousand manuscripts in other languages.[115] Among the major donors of the Matenadaran include Harutiun Hazarian from New York (397 manuscripts), Varouzhan Salatian from Damascus (150 manuscripts), Rafael Markossian from Paris (37 manuscripts).Rouben Galichian from London has donated old maps. In 1969 Tachat Markossian, 95, from the village ofGharghan, nearIsfahan, in central Iran, donated a 1069 manuscript to the Matenadaran. Written atNarekavank monastery, it is a copy of a Gospel written by Mashtots.[2]
Carved ivory binding, front cover in five sections of Echmiadzin Gospel, Virgin and Child with scenes from her life, 6th century
Among the most significant manuscripts of the Matenadaran are theLazarian Gospel [hy] (9th century), theEchmiadzin Gospel (10th century) and theMughni Gospel (11th century).[115] The first, so called because it was brought from theLazarian Institute, is from 887 and is one of the Matenadaran's oldest complete volumes. The Echmiadzin Gospel, dated 989, has a 6th-century, probably Byzantine, carved ivory cover.[29][115] TheCilician illuminated manuscripts byToros Roslin (13th century) andSargis Pitsak (14th century), two prominent masters, are also held with high esteem.[29]
Three manuscripts are allowed to leave the Matenadaran on a regular basis. The first is theVehamor Gospel [hy], donated to the Matenadaran by CatholicosVazgen I in 1975. It probably dates to the 7th century and is, thus, the oldest complete extant Armenian manuscript. The name refers to the mother of the Catholicos (vehamayr), to whose memory Vazgen I dedicated the manuscript. SinceLevon Ter-Petrosyan in 1991, all president of Armenia have given their oath on this book.[116][117] The other two, the Shurishkani Gospel (1498,Vaspurakan)[118] and the Shukhonts' Gospel (1669)[119] are taken to the churches ofMughni andOshakan every year to be venerated.[117]
Besides manuscripts, the Matenadaran holds a copy of theUrbatagirk, the first published Armenian book (1512, Venice) and all issues of the first Armenian magazineAzdarar ("Herald"), published in Madras, India from 1794 to 1796.[29] The first map printed in Armenian—in Amsterdam in 1695—is also kept at the Matenadaran.[120]
The first complete catalog of the Matenadaran manuscripts («Ցուցակ ձեռագրաց») was published in two volumes in 1965 and 1970 with a supplementary volume in 2007. These three volumes listed 11,100 manuscripts kept at the Matenadaran with short descriptions. Since 1984, a more detailed catalog has been published, titledThe Main List of Armenian Manuscripts («Մայր ցուցակ հայերէն ձեռագրաց»). As of 2019, ten volumes have been published.[121]
The Matenadaran publishes the scholarly journalBanber Matenadarani (Բանբեր Մատենադարանի, "Herald of the Matenadaran",ISSN1829-054X) since 1941.[122] The first two volumes, published in 1941 and 1950, appeared under the titleCollection of Scientific Materials (Գիտական նյութերի ժողովածու,Gitakan nyut‘eri zhoghovatsu) and acquired its current name in 1956.[123] As of 2024, 37 volumes have been published. All are available online.[124][125] The articles are usually devoted to the manuscripts and editions of texts contained in the collection,[29] authored mainly by its researchers.[126] It is well-regarded internationally.Nina Garsoïan called it important,[127]Vartan Matiossian described it as "highly respected",[128] andRobert H. Hewsen commended its high quality of scholarship.[29]
According to Nora Dudwick, in the Soviet period, the Matenadaran "symbolized the central values of Armenian culture [and signified] to Armenians the high level of culture and learning their ancestors achieved as early as the fifth century."[134]Thomas de Waal notes that alongside several other institutions (e.g. theOpera,National Gallery) the Matenadaran was central in the Soviet efforts to make Yerevan a "repository of Armenian myths and hopes."[135]Levon Abrahamian argues that the secular Matenadaran continued the traditions of medieval monasteries within anatheist state.[136]
Patrick Donabédian andClaude Mutafian characterized it as a "modern, secular, and urban monastery."[137]Gevorg Emin called it the "chief temple" of Armenian manuscripts,[138] whileSilva Kaputikyan suggested that it "evokes the same reverent feeling" asSaint Hripsime Church and the monastery ofGeghard.[139] Abrahamian suggests that the Matenadaran has become a sanctuary and temple for Armenians, where manuscripts are treated not only with scientific respect, but also adoration.[140] An American delegation headed byGlenn T. Seaborg that visited in 1971 noted the "loving care with which the people obviously regarded" the "tremendous wealth" of the Matenadaran.[141]
Karen Demirchyan, the Soviet Armenian leader, stressed that there was no longer a necessity to safeguard Armenian books and manuscripts from potential destruction through constant migrations, as they were safeguarded at the Matenadaran, which he called the "temple of priceless creations of the people's mind and talent."[25] Soviet librarianYuri Grikhanov called it "perhaps the most unique manuscript repository in the world",[142] whileTadevos Hakobyan compared its essence to that of theLibrary of Alexandria, noting that both served not only as book repositories but also as museums and centers of science.[143] The Communist Party's official newspaper,Pravda, wrote that no educated Soviet citizen can "imagine spiritual life without the capital'sTretyakov Gallery, theLeningrad Hermitage, and the Yerevan Matenadaran."[144]
In post-Soviet Armenia, it appeared on a1,000dram banknote circulated from 1994 to 2004.[145] Additionally, it was depicted on uncirculated commemorative coins in2002 (gold) and 2007 (silver),[146][147] as well as on astamp issued in 2007.[148] In 2015 theCentral Bank of Russia issued a silver commemorative coin dedicated to theEurasian Economic Union, which depicted symbols of the capitals of the member states, including the Matenadaran.[i][149][150]
Gevorg Emin, poet. He worked briefly at the Matenadaran in the 1940s.[157]
Rafael Ishkhanyan, linguist, political activist, and member of parliament. He worked at the Matenadaran from 1961 to 1963.[158]
Nouneh Sarkissian, First Lady of Armenia (2018–2022). She worked at the Matenadaran in the 1980s.[159]
Levon Ter-Petrosyan, first President of Armenia (1991–98). He worked at the Matenadaran from 1978 to 1991. He was initially a junior researcher, but became a senior researcher in 1985.[160][161][162]
Asatur Mnatsakanian, philologist and historian. He worked at the Matenadaran from 1940 until his death in 1983.[163]
^In modernEastern Armenian, the termgradaran has replaced it for "library", while inWestern Armenian the wordmatenadaran continues to be used for "library".[13]
^According to a different account the site was chosen by Arutinov.[45]
^Grigorian chose not to incorporate the entrance'smuqarnas, which he described as "somewhat Persian-style." Instead, he designed an "elegant main entrance that harmonizes with the national traditions of Armenian architecture."[37]
^Michael J. Arlen: "a large and churchlike building",[75] Max Mohl: "resembles a church, a solemn temple",[76] Erich Richter: "resembling a temple from the outside".[77]
^Visitors have described it monumental,[79] grandiose,[80] austere,[81][82] stern,[83] and imposing.[84]
^Stone, Michael E. (1991).Selected Studies in Pseudepigrapha and Apocrypha: With Special Reference to the Armenian Tradition. BRILL. p. 106.ISBN9789004093430.
^Hunt, Lucy-Anne (2009). "Eastern Christian Iconographic and Architectural Traditions: Oriental Orthodox". In Perry, Kenz (ed.).The Blackwell Companion to Eastern Christianity. John Wiley & Sons. p. 398.ISBN9780470766392.
^Marshall, D. N. (1983).History of Libraries: Ancient and Mediaeval. New Delhi: Oxford & IBH Publishing Co. Pvt. Ltd. p. 71.
^Aghayan, Eduard[in Armenian] (1976).Արդի հայերենի բացատրական բառարան [Explanatory Dictionary of Modern Armenian] (in Armenian). Yerevan: Hayastan Publishing. p. 974.
^Նոր բառգիրք հայկազեան լեզուի [New Dictionary of the Armenian Language] (in Armenian). Venice:San Lazzaro degli Armeni. 1837. p. 215.
^Aivazian, Gia (1981). "Problems in Armenian collection development and technical processing in U.S. libraries".Occasional Papers in Middle Eastern Librarianship (1). Middle East Librarians Association: 23.
^Hacikyan, Agop Jack; Basmajian, Gabriel; Franchuk, Edward S.; Ouzounian, Nourhan (2002).The Heritage of Armenian Literature: From the sixth to the eighteenth century. Detroit: Wayne State University Press. p. 167.ISBN9780814330234.
^Alexanian, Joseph M. (1995). "The Armenian Version of the New Testament". InEhrman, Bart D.;Holmes, Michael W. (eds.).The Text of the New Testament in Contemporary Research: Essays on the Status Quaestionis. Wm. B. Eerdmans Publishing. p. 160.ISBN9780802848246.....in the Mashtots Matenadaran in Erevan...
^Simonian, Abel P.[in Armenian] (1965).Ереван: очерк истории, экономики и культуры города [Yerevan: Sketch of the History, Economy, and Culture of the City]. Yerevan: Mitk. p. 243.
^Mikoyan, Nami[in Russian];Avetisyan, Hrant[in Armenian] (2000).Григор Арутюнян жизнь и деятельность Жизнь и деятельность (in Russian). Yerevan: Armenian Academy of Sciences. p. 303.Соавтором целого ряда монументальных зданий, таких, как здание Матенадарана ... можно было бы без колебания назвать и Григория Артемьевича.
^Smith, Adam T. (2012). ""Yerevan, My Ancient Erebuni": Archaeological Repertoires, Public Assemblages, and the Manufacture of a (Post-)Soviet Nation".The Archaeology of Power and Politics in Eurasia.Cambridge University Press. p. 67.ISBN9781107016521.The exterior face of the building, on both sides of the tall arched entryway, was cut by shallow Geghard-style niches.
^Markarian, O. S.[in Russian] (October 1947). "Архитектура Советской Армении [Architecture of Soviet Armenia]".Arkhitektura i stroitelstvo (in Russian).12:14.В годы войны и в послевоенный период создано большое число превосходных по идее и художественному качеству произведений. Это прежде всего Матенадарана...
^Harutyunyan, V. M.;Hovhannisyan, K. L. (1955).Архитектура Советской Армении. Краткий очерк [Architecture of Soviet Armenia. Brief Outline](PDF) (in Russian). Yerevan: Armenian SSR Academy of Sciences. pp. 143-145.Проект Матенадарана как во внешней архитектуре, так и в оформлении интерьеров широко использует скульптуру и роспись, ставя перед собой задачу использования традиций национального зодчества. Автор, однако, несколько механически подошел к решению этой задачи, почти без изменения заимствуя формы некоторых средневековых армянских памятников.
^Yaralov, Yuri[in Russian] (1971).Национальное и интернациональное в советской архитектуре [The National and International in Soviet Architecture] (in Russian).Stroyizdat. pp. 212-213.
^Terzian, Aram (1969).An Armenian miscellany: Window on history. Paris: Librairie Orientale H. Samuelian. p. 200.At Erivan the Matenadaran occupies a magnificent building...
^Daiches, Lionel (1960).Russians at Law. London:M. Joseph. p. 95....the new Matenadaran, still incomplete... This new building I thought noble in design and possessed of great architectural dignity.
^Mohl, Max (1968).Toi, toi, toi, Towarischtsch: Reisen and Reflexionen in der Sowjetunion (in German). Gütersloh:Bertelsmann Sachbuchverlag. p. 259.ISBN978-3-925761-40-9.
^Richter, Erich (1986)."Das Matenadaran"(PDF).Mitteilungsblatt [Newsletter] (in German).36. Bonn: Association of Libraries of the State of North Rhine-Westphalia:424-427.ISSN0042-3629. Archived from the original on 2023-11-27. Retrieved2023-11-27.{{cite journal}}: CS1 maint: bot: original URL status unknown (link)
^Mikhailov, Nikolai[in Russian] (1988).A Book About Russia - In the Union Of Equals - Descriptions, Impressions, The Memorable. Moscow: Progress Publishers. p. 111.ISBN978-5010017941.
^Shaginyan, Marietta (1952).Путешествие по Советской Армении [Traveling through Soviet Armenia] (in Russian). Moscow:Sovetsky Pisatel. p. 235.строгие, увенчанные скульптурой стены рукописехранилища («Матенадарана»)
^Tikhomirov, M. N. (1961). "Об охране и изучении письменных богатств нашей страны [On the Preservation and Study of the Written Heritage of Our Country]".Voprosy Istorii (in Russian) (4):64.
^"Մատենադարանում [In Matenadaran]"(PDF).Sovetakan Hayastan Monthly (in Armenian) (3). Yerevan: Armenian SSR Committee for Cultural Relations with the Armenians Abroad:34–35. 1975.ISSN0131-6834. Archived fromthe original(PDF) on 2024-08-30.Ամեն տարի Մատենադարան են այցելում 40-50 հազար հյուրեր, զբոսաշրջիկներ...
^abSiekierski, Konrad (2014). ""One Nation, One Faith, One Church": The Armenian Apostolic Church and the Ethno-Religion in Post Soviet Armenia". In Agadjanian, Alexander (ed.).Armenian Christianity Today: Identity Politics and Popular Practice. London: Routledge. p. 18.ISBN9781317178576.
^Dédéyan, Gérard (1982).Histoire des Arméniens (in French). Privat. p. 16.La Bibliothèque des manuscrits anciens publie tous les deux ans un recuell, Banber Maténadarani (« Le Messager du Maténadaran »), où sont rassemblés surtout les travaux de ses chercheurs.
^Garsoian, Nina (2005). "Armenian historiography in crisis". In Straw, Carole; Lim, Richard (eds.).The Past Before Us: The Challenge of Historiographies of Late Antiquity.Brepols Publishers. p. 52.ISBN9782503514567.The State Library of Ancient Manuscripts [Matenadaran] also publishes irregularly since 1954 an important journal Banber Matenadarani [Messenger of the Matenadaran], of which seventeen volumes have appeared to date.
^Lashuk, L. P.[in Russian] (1972). "Народы Советского Союза [Peoples of the Soviet Union]".Советский Союз Советский Союз: Общий обзор [Soviet Union: General Overview] (in Russian). Moscow:Mysl. p. 442.Предметом национальной гордости армян является Матенадаран — хранилище древних рукописей мирового значения. = A source of national pride for Armenians is the Matenadaran – a repository of ancient manuscripts of global significance.
^"Byurakan Astrophysical Observatory as National Value".bao.am.Byurakan Observatory. Archived fromthe original on 3 August 2024.The Byurakan Astrophysical Observatory (BAO) was granted the status of "National Value" of the Republic of Armenia in 2013, by the decree of the RA government. BAO is one of the 3 RA National Values together with Matenadaran and Armenian Genocide Museum-Institute.
^Lewin, Joseph, ed. (1972)."May the Atom ... " A Report of the U.S. Atomic Energy Commission Delegation to the U.S.S.R., August, 1971.U.S. Atomic Energy Commission. p. 105.
^Grikhanov, Yuri[in Russian] (1977).Что нужно знать каждому о библиотеке (in Russian). Moscow:Kinga. p. 27.Пожалуй , самое уникальное хранилище рукописей во всем мире — ереванский Матенадаран....
^Akopyan, T. Kh. (1977).Очерк истории Еревана [An outline of the history of Yerevan] (in Russian). Yerevan University Press. p. 414.Матенадаран имени Месропа Маштоца — одно из уникальных собраний древних рукописей и напоминает по своему характеру древнейшую библиотеку египетской Александрии, в которой хранилось около полмилиона рукописей и которая вместе с книгохранилищем представляла музей и центр науки.
^Bardakjian, Kevork B., ed. (2000).A Reference Guide to Modern Armenian Literature, 1500-1920: With an Introductory History. Wayne State University Press. p. 342.ISBN9780814327470.
Coulie, Bernard (2014). "Collections and Catalogues of Armenian Manuscripts". In Calzolari, Valentina (ed.).Armenian Philology in the Modern Era: From Manuscript to Digital Text.Brill Publishers. pp. 23–64.ISBN978-90-04-25994-2.
Hirsch, David (2010)."Matenadaran". In Suarez, Michael F.; Woudhuysen, H. R. (eds.).The Oxford Companion to the Book. Oxford University Press.ISBN978-0199570140.
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