Научно-аналитический журнал «Регион и мир», том. XI, № 3, 2020

The article presents the head of a multi-volume atlas of the catalog «The monuments of Armenian architecture and place names abroad». It presents an overview of the history and development of the community, the geography of its settlement, the state of the church, education and Armenian media. The main part of the article is a table-list of Armenian monuments of architecture and toponymy in Lebanon, after which a list of literature is given. Հոդվածում ներկայացված է «Ճարտարապետական եւ տեղանվանական հայկական հուշարձանները աշխարհում» բազմահատորյա ատլաս-դիվանից մի գլուխ, որն նվիրված է Լիբանանին: Հոդվածում համառոտ ներկայացվում է գաղթօջախների ստեղծման եւ զարգացման պատմությունը, տարածման աշխարհագրությունը, եկեղեցու, կրթության և պարբերական մամուլի իրավիճակը: Հոդվածի հիմնական մասն են կազ-մում Լիբանանի հայկական ճարտարապետական ու տեղանվանական հուշարձանների ցուցակ-աղյուսակները, որոնց վերջում զետեղված են օգտագործված գրականության ցանկերը:

Манастирот Слепче и пост - византиската уметност на Балканот од XVI и XVII век, 2021

Кога пред неколку години, во 2015 г., ја организиравме Првата научна конференција посветена на манастирот "Св. Јован Претеча (Продром)", нашата намера беше да поканиме афирмирани истражувачи од земјата и од странство кои, од доменот на својот научен интерес, ќе презентираат нови сознанија за историјата на Манастирот, за неговото богато, книжевно и уметничко наследство, создавано повеќе од осум века. Високото научно ниво на студиите и на прилозите, објавени во Зборникот на трудови од Првата научна конференција во 2017 г., на најдобар начин ги оправда нашите заложби, низ еден научен, интердисциплинарен приод, да се проучуваат и да се афирмираат црковноисториските и уметничките вредности и старини на манастирот "Свети Јован Претеча Продром" во Слепче.

Цтква Св. Николе у Рамаћи, 2010

Niš i Vizantija XIX, 2021

The paper focuses on the analysis of the church of Panagia Belgradkapı in Istanbul which was erected in the 19th century near the Belgrade gate of the Constantinopolitan walls. The present structure was most likely constructed on the site of an older church built or restored by the imprisoned Serbs who were settled in Istanbul after the Ottoman conquest of Belgrade in 1521. The citizens of Belgrade were settled on two locations – outside the city in the nowadays Belgrade forest and in the quarter of Belgradkapı next to the Belgrade gate of the city walls. According to the written testimonies, they brought to Constantinople relics of prominent saints (St Paraskeve and Empress Tephano) and the miraculous icon of the Holy Virgin – the palladium of Belgrade. The relics were kept in the church in the neighborhood of Belgradkapı presumably until 1539 when they were sold to the Patriarch of Constantinople. The old church was completely demolished in the first decades of the 19th century and even after the construction of the new temple on this site, the oral tradition still claimed that some of the icons from its iconostasis originated from Belgrade. Unfortunately, the present-day church was heavily damaged in the fire in 1955. In this tragic event, the entire interior of the structure was turned into ash. Before the icons from iconostasis were lost in the fire, Serbian scholars Stojan Novaković and Aleksandar Deroko had the opportunity to study them more closely. Deroko established that icons were most likely executed in 1539 for the templon of the previous church on this site. This was attested by the partially preserved Cyrillic inscription on one of the icons. It is interesting that in 1539 Patriarch of Constantinople Jeremiah I purchased the relics of St Paraskeve (St Petka) and transferred them to the monastery of Pammakaristos which at the time functioned as the seat of the Patriarchate. It appears that the execution of these icons is somehow related to this event. The history of the previous church near the Belgrade gate is unclear. The decoration of one column capital (destroyed in the fire in 1955) which existed in the courtyard of the present church indicates that the history of the site goes back to the 6th century and the time of Emperor Justinian. Furthermore, this column capital perhaps belongs to the monastery of St Mamas at the Xylokerkos which once stood in the vicinity of the Belgrade gate, previously known as the Porta Xylokerkos. The monastery was founded in the 6th century by Justinian’s Chamberlain Pharasmanes and was enlarged and further endowed by Gordia, a sister of Emperor Maurice. The monastery was last attested in 1399 and it is possible that it still stood on this site at the beginning of the 16th century. Therefore, it seems probable that the present church of Panagia Belgradkapı was erected on the site of the monastery of St Mamas and that citizens of Belgrade who were settled in this part of the city have restored the previous monastic church. This structure presumably still existed in the modified form until the beginning of the 19th century when it was completely demolished and the new church was erected on its site. The new foundation in the form of a three-aisled basilica was built in 1837. Some of the employed builders and artisans such as Nicholas Mirasan (presumably master-builder), Kostas, Kiaz, and Dimitri engraved their signatures on stone slabs with depictions of crosses that are built into facades of the church. Particularly interesting is one slab with the Cyrillic inscription located on the south church façade. This inscription was previously analyzed by Turkish scholar Zafer Karaca who posed that it mentions the name of a certain orthodox saint and the city of Belgrade. However, a more detailed analysis of the inscription shows that it contains the signature of the artisan called Siljan from the village of Vrben in Macedonia who was also employed on the construction of the new church in 1837.

Исламская духовность, рациональность и этнокультурные традиции как факторы противодействия религиозному экстремизму. Материалы международной научной конференции, посвященной празднованию 20-летия Евразийского национального университета им. Л.Н. Гумилева. Астана: "Мастер По" ЖШС, 2016

Охрид, поглед во горниот дел на градот, на источната страна. Во позадина, средновековната тврдина на местото на античкиот Акропол, во првите редови на билото над градот портата (Горна Порта). Архајска и хеленистичка некропола се протегат по гребенот на левата страна на сликата / Ohrid: A view of the upper town on the east side. The medieval fortress is placed on the site of an antique acropolis on the ridge above the town gate (Gorna Porta). An Archaic and Hellenistic necropolis extends along the ridge on the left side of the image. Фото / photo: Kurt Hielscher 1926, 174.

Сказано въ Священиомъ Піісашп: проповжтся сіе евангеліе щарствгя no всей вселеишыі, во свид телъство вс мь языкомъ (М. 24, 14). И в рно, св тъ Христовъ бол е и бол е распространяется повсюду, ожішотворяя свопми лучами самыя отдаленныя и малообитаемыя м ста въ діір. Повсюду теперь-раздается пропов дь о Христ , Сын Божіемъ. Спасител дііра. Еще сравнительно не такъ давно было то, когда въ нашихъ азіатскихъ влад ніяхъ, именно въ Туркестанскомъ кра кочующіе киргизы, рыская по степямъ н ущельямъ горъ, не в дали истиннаго Бога, а теперь, по іііілостп Божіей, н которые изъ нихъ едішы.ми усты п едины.мъ сердцеыъ съ нами вм ст прославляютъ Христа Жизнодавца. Съ ц лію еще большаго распространенія Христовой в ры средн кпргизъ и другихъ инородцевъ, недавно учрежденъ зд сь миссіонерскій монастырь, о котороліъ п составленъ настоящій очеркъ. Св д нія о не.мъ взяты ыиою пзъ д лъ архива свят йшаго Спнода ^, а также пзъ Всеподданн йшихъ •отчетовъ г. Оберъ-Прокурора св. Синода, отчетовъ Православяаго Миссіонерскаго Общества п изъ журнала, пздаваемаго этимъ же Обществомъ "ПравославиыйБлагов стникъ". Сверхъ того я пользовался: 1} Изв стіями ИДІПЕРАТОРСКАГО Русскаго Географическаго общества за 1870 г., VI; 2) Записками ИМПЕ-РАТОРСКАГО Русскаго Географическаго общества 1861 г. кн. 3; 3) Очерками Семнр чья-Костенко; 4) Очеркомъ того же лвтора "Туркестанскій край", 1880 г. 5) Географпческо-ста-') Съ разр шенія г. Оберъ-Прокурора св. Сннода. ') Отношеніе охъ 19 іюня 1881 г., за № 777. Д ло Арх. св. Сннода, 18Ы г. № 1103.

2021

Keywords: Eclecticism, Historicism, Persia, Ashgabat, Bahá'í faith, pishtaq, epigraphy

Monasteries, Deities and Lamas in Inner Mongolia: Photos by Lajos Ligeti from 1929−1930. , 2024

Унгарын Монгол судлалыг үндэслэгч нэрт монголч эрдэмтэн, академич, профессор Лигети Лайошийн (Lajos Ligeti 1902–1987) мэндэлсний 120 жилийн ой болон Өтвөш Лорандын нэрэмжит Их Сургуулийн Монгол ба Төв Ази судлалын тэнхим үүсгэн байгуулагдсаны 90 жилийн ойг тохиолдуулан 2022 онд Монголын бурхны шашин: амьтан, ургамал ба байгаль хамгаалал (Aspects of Mongolian Buddhism–Animals, Plants and Bioethics) сэдэвт олон улсын эрдэм шинжилгээний IV хурлын хүрээнд Өтвөш Лорандын нэрэмжит Их Сургуулийн Монгол ба Төв Ази судлалын тэнхим, Унгарын Газарзүйн Музей хамтран 1929-1930 оны хооронд Өвөр Монголын нутагт хийсэн Лигети Лайошийн судалгааны аялалын Өвөр Монголын сүм хийд, бурхад, лам нарын гэрэл зургууд бүхий номыг англи хэлээр, ерөнхий редактороор Монгол ба Төв Ази судлалын тэнхимийн эрхлэгч, доктор, профессор (Sc.D) Бирталан Агнеш ажиллаж гэрэл зургуудийн тайлбарыг Унгар хэлнээс орчуулан хэвлүүлсэн байна. In the book of Ágnes Birtalan, Attila Rákos and Katalin Puskás Monasteries, Deities and Lamas in Inner Mongolia: Photos by Lajos Ligeti from 1929−1930 the authors provide information about Lajos Ligeti's (1902−1987) research work during his 1928−1931 expedition to Inner Mongolia and Manchuria, Asia. He took numerous photographs, collected valuable sources for Hungarian Oriental studies of Asian ethnography, geography, and anthropology. The photographs are the source of Ligeti's detailed travelogue, Yellow Gods, Yellow People (Hun. Sárga Istenek, Sárga emberek), documents of his travels and research. In this book, 87 photographs have been selected from the 305 photographs preserved in the Hungarian Geographical Museum's collection, and printed with descriptions. The publication consists of five main sections.

Введение. Институт ближневосточной археологии (К. Пиллер, М. Шайблеккер, Р. Давтян) и кафедра геофизики факультета наук о земле и окружающей среде Университета Людвига-Максимилиана (Мюнхен, Германия) (Й. Фассбиндер) в ходе совместного проекта с Бостонским университетом (М. Данти) проводили работы по археологическому и геофизическому обследованию в северо-восточной части Иракского Курдистана. Основной целью проекта было установление местонахождения древнего города Мусасир, расположенного возле современного селения Муджезир, а также локализация храма Халди в Мусасире с помощью методов магнитометрии. Другая задача состояла в детальном картографировании и интерпретация археологических памятников Кале Мусасира и организации нескольких пробных измерений в рамках охранных работ, проводимых в сотрудничестве с Археологической службой Эрбиля. Muŝaŝir, Kumme Ukku and Subria formed a string of buffer states between the Kingdom of Urartu and Assyria during the 9th to 7th century B.C and hence were involved in many Assyro-Urartian conflicts [Radner, 2012] (fig. 1). None of these political centres have been excavated between and with respect to Muŝaŝir the exact localization of the archaeological site is still unknown [Boehmer 1973; 1979; 1995; 1998] (fig. 2). In 714 BC, the Assyrian king Sargon II sacked the city of Muŝaŝir and destroyed the temple of Haldi (fig. 3). The city was the capital of one of the most important of these “buffer states” between the Assyrian and the Urartian Empires. Furthermore, Muŝaŝir or Ardini (as it was called in Urartian inscriptions) was also considered to be a “holy city”. The most important building was the temple of Haldi, the main god of the Urartian pantheon. The plundering and the demolition of this temple were later proudly depicted on a series of bas reliefs in the Assyrian palace at Khorsabad (fig. 3). After these events, Muŝaŝir fell into oblivion. The exact location of the city became a matter of continuing scientific debate (i.e. [Radner, 2012; DLshad A. Marf, 2014]). Although the textual sources offer sound reasons to look for the small kingdom of Muŝaŝir in the general region of Rowanduz, archaeological research has been very limited there since C. F. Lehmann-Haupt [1926] first visited the area in 1899. After that, the brief investigation of Rainer M. Boehmer and H. Fenner in 1973 is the only work of note. Boehmer suggested looking for Muŝaŝir near Sidekan (Baradost) where a village with a very similar name is situated: Mujeser (also Mudjesir or Muğēsir), the name of this village, cannot be explained with Arabic or Kurdish etymologies. When Boehmer and Fenner surveyed Mujeser in 1973 they detected and mapped the remains of a ruined fortress on top of a rocky outcrop (Qalat Mujeser; 36° 47’ 40” N, 44° 37’ 37” E) that shows strong similarities to Urartian architecture. Moreover, two Iron Age stone column bases were found in an area on the foot of the outcrop (36° 48’ 01” N, 44° 37’ 47” E). Boehmer therefore proposed that the city of Muŝaŝir with the temple of Haldi should be located there, in the vicinity of the modern village of Mujeser, today part of the district of Soran (formerly Diyana) in the province of Erbil, Kurdish Autonomous Region of Iraq.

A collection of articles on the history and archaeology of Tadjikistan commemorating the 80-th anniversary of professor Yusuf Yakubov. Including an article by Smirnova and Nikitin on a rare islamic mausoleum excavated at the site of Karron, Darwas, South Tadjikistan. p. 94-102

Труды Государственного Эрмитажа, LXXXIX - Transactions of The State Hermitage Museum, LXXXIX , 2017

In the Serbian Orthodox Church of St Elias in the town of Busovača there is preserved among other icons a painted proskynetarion of Jerusalem from the year 1786. The proskynetarion icons used to be brought by Orthodox pilgrims who were in habit of performing pilgrimages to Jerusalem especially in the period from the seventeenth to the early twentieth centuries. The small town of Busovača had no Orthodox population until the second half of the nineteenth century, and the church was built and consecrated after the Austro-Hungarian occupation, precisely in 1882. This means that the proskynetarion and other icons are earlier than the church. Presumably they were a gift from Sarajevo for the church. This proskynetarion is a typical example of such icons dating from the eighteenth century, with many analogies among other surviving examples. Its colours are strong, with red predominating. Representation of the city of Jerusalem is the central one on the icon, around which are arranged representations of the Biblical events situated approximately in the places where they are believed to have happened. Within the walls of Jerusalem the most important is the Church of the Holy Sepulchre in the cross-section. Within it are represented the Anointment, Crucifixion and Resurrection of Christ. The Holy Sepulchre was the main goal of pilgrimage. Outside the walls there are representations of the Church of Nativity in Bethlehem, scenes from the Legend of the Holy Cross and separate representations of the Virgin Mary and Christ. The icon is remarkable for its artistic qualities, as well as for various iconographic sources of its representations. They indicate iconographic sources of different origins. It remains an open question whether these icons were the products of monastic or family workshops. It is clear that they were keepsakes of a pilgrimage, but they partly had also a didactic function. Perhaps unexpectedly, they were also the propaganda pieces of the Jerusalem Patriarchate.

Studia Archaeologica, 2022

Товчлол. Монгол улсын ШУА-ийн Археологийн хүрээлэн, Олон Улсын Түрэг Академи хамтран 2019, 2022 онд Архангай аймгийн Хашаат сумын Номгоны хөндийд эртний Түрэгийн үеийн тахилын онгон цогцолборт археологийн хайгуул, малтлага судалгааг хийсэн юм. «Номгон-2» тахилын онгон цогцолборт хийсэн малтлагын явцад Түрэгийн хожуу хаант улсыг сэргээн тохинуулагч Кутлук хаанд зориулсан дурсгал болох нь тодорхой болсон. Кутлук «Элтэрис» хаан нь алдарт Билгэ хаан, Күлтегин жанжины эцэг юм. Малтлагаар хүн чулуун хөшөөний малгайтай толгойн болон доод хэсэг, хүн чулууны хоёр толгойн хугархай, хоёр чулуун хонь, хоёр гүентэй чулуун арслан, дээврийн ваар, нүүр ваар, тоосго, дундаа нүхтэй тахилын шоо чулуу зэрэг эд өлгийн зүйлийг илрүүлсэн юм. Мөн зэл чулуунаас «эшир» (ашина) аймгийн янгир тамга олдсон. Нүүдлчдийн түүхэнд тэр тусмаа Түрэг судлалын хувьд бичээстэй гэрэлт хөшөө шинээр олдож байгаа нь онцгой шинэ нээлт болж байна. Археологийн малтлагын явцад гэрэлт хөшөөний дээд хэсэгт нь хос чоно, бадамлянхуа цэцгийн дүрс сийлсэн бөгөөд эртний Түрэг, Согд, Брахми бичгээр сийлсэн хос хэлний бичээс бүхий гэрэлт хөшөө анх удаа олдож байгаа юм. «Кутлук каган» гэсэн бичээс нь эртний Түрэг, Согд бичгийн хэсэгт хос хэлээр тод бичигджээ.

Istoriya, no 12, 2021

First time in scholarship, this paper has analysed the legend developing around the mosque called Eshil-Dzhami in Bakhchisarai, which is documented by the late eighteenth and nineteenth century travelogues. According to the legend, soon after the unification of the Crimea with Russia soldiers or Cossacks killed mullah of this mosque, thus making it desecrated, and the shrine was desolated. Since no testimony for the authenticity of this story survived, it probably expressed Crimean Tatars’ collective trauma because of the liquidation of the Crimean khanate rather than some historical episode. The story under analysis is an example of urban legends which appeared in Bakhchisarai in the Russian period. Folk tales developed around the monument, which history had been forgotten, and the travellers amended and popularised them. Later on, the legend of Eshil-Dzhami was used by anti-Russian propaganda in the periods of aggravation of relations between Russia and the West.

2025

The second part of the third book in the series presents for the first time a never-before-published Russian translation and a never-before-published Persian original of the Fustat al-‘adala fi qawa‘id al-saltana (“A Tent of Justice in the Rules of Sultanate”), which was created in 683/1284–85 in the territory of the Saljuqid Rum Sultanate. Belonging to the category of administrative and career literature, this text is a good example of a medieval plagiarized compilation from several sources. The main of them was the first redaction of the Siyar al-muluk (Siyasat-nama) intentionally ascribed by Amir Mu‘izzi to Nizam al-Mulk and published in the first book of this series. Large parts borrowed from it and other texts were deliberately edited using several methods of disguising the plagiarism in order to obtain the position of muhtasib at the court of the local ruler of the province of Kastamonu, who was subordinate to the Saljuqid sultan. Both the Russian translation and the Persian original are published based on a unique manuscript from the collection of La Bibliothèque nationale de France (BnF). The book is planned to be published in its hard copy at the end of August 2025. For the time being, just the Russian part of it is placed here.

Islamic Civilisation in the Great Steppe, 2022

New, little-studied monuments of Islamic culture were discovered during expeditions to the various regions of Kazakhstan. They were conducted by R. B. Suleimenov Institute of Oriental Studies. Many inscriptions in Arabic script were collected and studied in Western Kazakhstan region. They have been preserved on the ancient tombstones of the steppe elite-khans, sultans, Islamic scholars. Seven expeditions were carried out over the course of three years. Some epigraphic materials were fixed, photographed, read on the spot, and the dimensions of tombstones were taken. For the first time, the monuments of the above necropolises were inventoried, the stele cards were filled in, the position (standing straight, sloping, broken), general state, preservation and readability of epigraphic inscriptions were recorded. During the expeditions, photographing of objects, decoding texts on site, collecting oral historical traditions and legends were completed.

Middle East Technical University, Faculty of Architecture, 1995

2014

Xiii. ЗапаДНа фасаДа кУЛе Xiii. western faÇaDe of the tower Издавач РЕПУБЛИЧКИ ЗАВОД ЗА ЗАШТИТУ СПОМЕНИКА КУЛТУРЕ БЕОГРАД Дизајн и графичка припрема Зоран Ђорђевић Лектура и индекс Ивана Игњатовић Превод на енглески Тамара Родвел Јовановић Штампа ПУБЛИКУМ, Београд Тираж 1000

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