Phrygian

http://en.wikipedia.org/wiki/Armenian_cuisine Anyone care to add anything that's missing? It needs to be something that is either popular among the people in Armenia or in the Diaspora, it doesn't have to be considered traditionally Armenia (ie: borscht).

Раздел Москвы на сферы бандитского влияния произошел после периода уголовно-правового хаоса, вызванного перестройкой. В 1988 году в Дагомысе состоялась даже тайная встреча, где "делегаты" от долгопрудненской и люберецкой "команд" поделили город между собой. Однако ситуация быстро менялась. И теперь, как считают наши источники в правоохранительных органах, "игроков" на криминальном рынке Москвы предостаточно, поделить столицу до конца им так и не удалось, поэтому криминальные войны за сферы влияния продолжаются по сей день. Поэтому говорить о том, кому что в Москве принадлежит, можно лишь приблизительно, картина меняется постоянно. Тем не менее правоохранительные органы Москвы постоянно отслеживают динамику преступности и с уверенностью выделяют основные этнические преступные группы среди грузин, чеченцев и азербайджанцев. Никто из официальных лиц МУРа и столичного РУБОПа нашего корреспондента, естественно, информировать в отношении этих группировок не стал. К оперативным справкам и отчетам допускать жерналистов не принято, но кое-что нам все же стало известно. Самыми многочисленными в Москве, по нашим сведениям, являются грузинские группировки. Еще задолго до времен Амирана и Отари Квантришвили, которого считали лидером среди соотечественников, не ладивших с законом, грузины "держали марку". Даже в советские времена среди грузин было около трехсот "воров в законе". Милиционеры тогда поражались этому, ведь, скажем, у белорусов или чеченцев тогда не было ни одного "коронованного". Основные родимые города криминальных авторитетов - Кутаиси и Тбилиси. Интересы грузинского криминалитета весьма разнообразны, и выделить основное направление преступной деятельности практически невозможно. Можно, однако, утверждать, что главным является добыча материальных ценностей любыми способами. В качестве исключения оперативники выделяют группировку, состоящую из сванов, выходцев из Лентехского и Лечхумского районов Кутаиси - они добывают деньги путем похищения заложников. А в принципе грузинские группировки занимаются всем, от похищения автомобилей до легального ресторанного бизнеса. Наиболее сильная из грузинских группировок кутаисская, в нее входят порядка пятидесяти "воров в законе" и "авторитетов", а также около пятисот активных "бойцов". Главой клана считается "вор в законе" Тариэл Ониани. Другие лидеры "кутаисцев": Гарцхия по кличке Чиж, а также Пецо, Вахо, Манго... Места лишения свободы от группировки "курирует" некий Стуруа. Примыкают к клану, правда, оставаясь достаточно независимыми, занимающиеся уголовщиной курды во главе со своим "вором в законе" Захарием Калашевым (Шакро). Именно он, по общему утверждению, является наиболее весомым и значимым авторитетом в преступном мире и за пределами Москвы. И даже недавнее задержание Шакро-младшего никак не сказалось на его криминальном "весе". Значительно более сконцентрированной выглядит столичная чеченская группировка, среди которой выделяются "вор в законе" Хусейн Слепой и некий Тимур. Контроль за столичными рынками, всевозможными мелкими торговыми точками и вообще всем, что касается розничной и оптовой торговли, будь то продукты или стройматериалы, находятся в руках гостей из солнечного Азербайджана. Кроме азербайджанцев, грузин и чеченцев в Москве действуют и тоже претендуют на лидерство еще несколько этнических группировок: дагестанская, армянская, ингушская и ассирийская. Есть и славянские групировки, но они не столь многочисленны и о лидерстве в столице, похоже, не помышляют. http://www.dpni.org/index.php?0++7087

Does anyone have any detailed info about this noble family? They were Kurdish? What was their relation to Orbelians etc. ?

Congratulations to FSB and everyone involved in this operation. Basayev's body identified - Ingush vice premier MOSCOW. July 10 (Interfax) - The body of Shamil Basayev, who was eliminated during Monday's special operation in Ingushetia, has been identified, Ingush Deputy Prime Minister Bashir Aushev told Interfax. "Fragments of the bodies of two militants were found on the scene of the explosion. Basayev's body has been identified through some of the fragments, including his head," Aushev said. http://www.interfax.ru/e/B/0/28.html?id_issue=11550500

The Rabiz Phenomenon [March 13, 2006] Since the fall of the Soviet Union a new style of popular music emerged in Armenia, which branched out to communities containing large populations of Armenian expatriates, most notably around Los Angeles where much of the music is produced today. The sensation that has tens of thousands of Armenian youth captivated is called “rabiz,” and the ramifications of its popularity have affected Armenia's cultural as well as social norms. The exact origin of the word is unknown. Most people verify that the term stems from the Russian phrase transliterated as “rabotniki isskustva” which translates to “worker's art.” According to some sources, the word's usage in Armenia dates back to the 1920s. There are some who believe that the word comes from Turkish or Arabic roots. In Urdu, the word “rab” means creator or god, while “rabt” is defined as affinity or relation. The Arabic name “Aziz,” which is used by many Armenians as meaning “darling,” could perhaps be considered another root. The rabiz song form varies in interpretation and comprehension. Some attribute the term to describe modern Armenian dance music, usually fast paced and laden with upbeat tempos. The music of a particular artist performing within the full spectrum of current Armenian pop can subjectively be considered rabiz depending on the tastes of the listener. It is also said that rabiz music existed in one form during Armenia's Soviet years. However, the more accepted affiliation now is to a song structure based on the popular ballad, usually sung with a specific person in mind while conveying a message of love or longing. Rabiz singers are almost always male. The vocal tone is usually sung in tenor and mimics the traditional as well as mainstream vocal styles heard in Turkish or Arabic music, the singer wailing alongside the main melody in a kind of improvisation, usually with vibrato if one can be produced. Many of the songs themselves are Middle Eastern but with Armenian-language lyrics. The orchestra is usually comprised entirely of synthesized instruments, occasionally accompanied by the Armenian “duduk” woodwind to accentuate the usual somber mood. The arrangements of the ballads are reminiscent to those that could be heard in American or British popular music from the 1980s. The traditional rabiz song is addressed to loved ones, primarily to parents or a significant other. There are countless rabiz singers in Armenian popular music today, and their audience is usually young men in their twenties or thirties, although older generations listen to the music as well. Stereotypical descriptions of rabiz performers and their followers have expectedly taken form, especially in the last five years. In fact, they themselves are labeled as being rabiz by their appearance as well as practiced popular culture. The clothing and grooming styles of men who have an affinity with the music are specific, thus the result has become a kind of uniform. The common color scheme is all black, but a white dress shirt or pullover is accepted for contrast, although now other colors, predominately dark, have come to be worn. Young men wear either black single-breasted suits or faux, sometimes real leather jackets with black trousers or jeans. Dark, rectangular sunglasses and black belts with large, square platinum-colored buckles are worn as accessories. A small case containing the latest mobile telephone model is strapped to the belt and placed on the hip. The footwear chosen are leather loafer variations, usually black in color and narrow in size, with a high heel and an unusually sharply pointed toe, which as a variation curves upward or is squared off. The hair is cut very short, sometimes shaved close, with a part from the far right or left. The posture of rabiz men is usually poor, slumped shouldered, or they squat low to the ground, with their forearms resting on the knees. Those who can afford an automobile drive the Lada 2107 or the Lada Niva sport utility vehicle. Both vehicles are most always painted bright white, featuring black tinted windows and premium shiny chrome wheels, not to mention custom license plates. As prejudice as this description may seem, young men throughout the country's capital fit it to a tee, while others living in rural areas strive to achieve the same look. Accordingly, the rabiz lifestyle has taken true form amongst young men, who are often referred to as “apero” and call each other “akhper,” a slang word meaning “brother.” Not surprisingly, people in society who do not condone the rabiz lifestyle find it as being in bad taste. Woman who are considered rabiz are less obvious to spot, nevertheless a particular fashion sense is attributed to the stereotype. Facial and eye make-up is almost always heavily applied. The hair is usually dyed in dirty to light blond shades, sometimes in streaks for contrast against the natural dark hair color that most Armenian women are born with, and if the hair is curly it is usually straightened. In clothing shocking colors are preferred—reds, blinding bright whites, or hot pinks particularly. Short acid-washed or artificially faded jeans are worn very tight that rise up to the knee. Tight mini-skirts or pants, usually black, are fitted as well. Blouses are taut or loose but cut low from the neck. For footwear, long boots or pumps with unusually high, thin heels are preferred, and the toe is usually pointed sharply. Rabiz transforms to a degree as men age. The pot belly, varying in size and shape, protrudes over the belt line in a primitive display of wealth and affluence. German luxury cars are a prize reflected by the vast number that can be found in Yerevan's downtown area. Otherwise, the newest model of the Russian Volga is preferred. Automobile colors are not important, but black is predominant nevertheless. But there is no clear definition of the term as it applies to culture. Young Armenians living in Glendale, California, located just outside Los Angeles and contains one of the largest communities of expatriate Armenians, claim that rabiz applies to those trying to conform to the local popular culture fostered by inner-city African-American youth there. Rather, it subjectively applies to any young man who does not conform to the social and cultural expectations of the observer. The Armenian language has even been directly affected by rabiz culture. A new vernacular, which could be considered as a sub-language, has developed. Words are pronounced with exaggerated deep “o” and “a” vowel sounds, and the resulting effect seems as if the speaker is munching on what is being spoken. An automatic expression in the contexts of “give me a break,” “giving you a break,” or as a term of endearment, but is literally translated as “I take your pain,” is used in such frequency in conversation that the term no longer takes on any true meaning. It was introduced in casual speech long ago by Armenia's now senior generation, but its usage has become a phenomenon in its own right. Russian and Turkish words are thrown in for color in everyday dialogue as jargon or figures of speech so frequently that many if asked do not realize the terms they are using are actually foreign. In architecture, new structures being constructed by businessmen, who supposedly conform to the rabiz standard, are most always ostentatious in design and do not match the monumental Stalin-era buildings that surrounds them—which are incidentally being cruelly destroyed. Neon in various hues is the preferred form of luminance, not only on business signs but in interiors as mood lighting. Shiny surfaces in the forms of mirrors, dark glass, highly polished stone tile, or marble are predominant in both exterior and interior décor. The buildings themselves stand as symmetrical blocks with smooth planes and little to no distinctive ornamentation, contrasting with that often found on older apartment or retail buildings throughout the city designed with a classical European architectural influence. Thus society is being polarized not only socio-economically, as a new middle class has clearly taken hold, but culturally into two camps—those who reject traditional Armenian culture and those who strive to preserve it at all costs. The rabiz evidently are increasingly influenced by the general look and gruff habits associated with Russian mafia portrayals on television and Hollywood-produced gangster films. They do not adhere to the arts and culture that is uniquely Armenian, namely displayed in music, painting, sculpture, and architecture. The attitude that is fostered, an indifferent, to-hell-with-it chauvinist stance, affects those who coexist in their immediate surroundings, both young and old. It affects the older generations in that they are appalled by the phenomenon they now encounter daily, while the new, budding generations regard the rabiz as their heroes. Rabiz also transcends political spheres as well. The orchestrators of big business in Armenia--some of whom are considered to be rabiz by public opinion--are becoming involved, although minimally, in politics by being elected members of parliament, who by law are granted immunity from criminal prosecution. Thus they are protected when conducting any business transactions that may be considered or are in fact illegal. Protests in the recent past against figures comprising the government establishment, who are protected by thugs referred to as “skinheads” and are considered to conform to the rabiz lifestyle, are put down, sometimes violently. One such incident occurred during the public protests made in reaction to the presidential elections held in 2003, which were widely believed to have been falsified. Journalists were reportedly running for their lives, some having their cameras smashed and were themselves beaten for photographing the events. It cannot be predicted how long the rabiz trend will continue. Some believe that the song form will eventually lose popularity, and seemingly the culture and lifestyle associated with it will also wither away. However, the latest music being played by Yerevan-based radio stations and in video clips on television demonstrates that Armenian popular and rabiz styles are already fusing. A clearly emerging alternative popular culture amongst youth is defying rabiz, and Western pop music is steadily gaining in popularity as well. There already are established, near cult-like movements formed by those who prefer rock or jazz music genres. But such individuals are victimized by the rabiz society that still predominates. Whether the ramifications of rabiz on a political scale will be suppressed, however, depends on the citizens of Armenia. Only they can determine in the end how they wish their country to be run and under what prevailing conditions or objectives. And the entire Armenian nation is waiting for their decision. Christian Garbis Christian Garbis is a freelance writer based in Yerevan, Armenia http://www.hetq.am/eng/society/0603-rabiz.html

Looking for this book: Arutyunova-Fidanyan V. A. Armyane-Chalcedonity na vostochnykh granicakh Vizantiyskoy Imperii (XI v.). Yerevan, 1980

Voch voq chi uzum qaghaqi anun@ poxel normal bani? Ourish mard chkar kextot communisti anun@ petke pahpaneyin

Տարբեր աղբյուրներում ներկայացված են խառը արքաների ցանկեր, ով կարող է այս հարցը պարզել, որն է ճիշտ... 1)http://www.cais-soas.com/CAIS/Image%20Articles/arsacid_armenia_kinglist.gif 2)http://www.hyeetch.nareg.com.au/armenians/history_p2.html#3 կամ 3) Trdat I (52-68) Sanatruk (88-110) Ashkhadar (110-113) Partamasir (113-114) Vagharsh I (117-144) Bakur II (161-163) Vagharsh II (186-198) Khosrov I (198-216) Trdat II (217-252) Khosrov II (279-287) Trdat III the Great (287-330) Khosrov III (330-338) Tiran (338-350) Arshak II (350-368) Pap (369-374) Varazdat (374-378) Arshak III (378-389) Khosrov IV co-rule (384-389) Vramshapuh (389-417) Artashes III (422-428)

UN Votes to Make Turkey Imaginary Country until Armenian Genocide is Recognized Written by Ponderous Oaf Possibly For Sale? Mideastern land Mass-- Bony Soil but Excellent Ports As the Turkish government continues its prosecution of famed novelist Orhan Pamuk on charges he “denigrated the Turkish national identity” by saying that the Armenian genocide of World War I did indeed happen, the UN has decided to investigate Turkish History and determine if, in fact, there is truly a country named Turkey. “Until we get some real evidence, the so-called country named Turkey will receive imaginary country status within the UN,” said Kofi Annan, UN Secretary General. “As an imaginary country, they are welcome to attend our UN sessions, but no one really needs to listen to them.” The new status for Turkey took effect quickly. During an afternoon general assembly on the topic of peace in the Mideast, the Turkish ambassador took the floor and offered Turkey’s perspective on the situation. Many of the UN representatives began gobbling, preening, and scuffling around their desk. Once the bewildered ambassador finished and took his seat, the Israeli representative took the microphone. “I’m sorry, did someone say something?” he asked. Muttering filled the room over the protests of the Turkish representative. “I heard a lot of wind,” responded the Lebanese representative. “There must be a storm outside.” “Perhaps,” responded the Israeli. “But to me, it sounded more like a gobbling sound. Like a large, flightless, feathered bird.” “Yes!” said the Russian ambassador. “That’s it! I heard it. But it was indecipherable.” “I guess we should move on.” Later in the day, at a reception for some Asian dignitaries visiting the 3M, many representatives arrived adorned with fake wattles—the fleshy piece that dangles from a turkey’s neck. There was a moment of embarrassment as the Turkish ambassador frantically scurried around the room, trying to remove the wattles and demanding that his colleagues listen to him. An investigatory committee has been formed to produce evidence of Turkey’s history and existence. “It’s really quite simple,” said Kofi Annan. “If the Armenian Genocide did not happen, then there’s a strong likelihood that Turkey never happened. We’re going to use the same level of investigatory diligence and scholarship that Turkey has used in investigating the Armenian genocide, and find out if we’ve had an imposter in the UN all these years. If what we suspect is true, we believe that there’s a huge land mass in the middle east that’s for sale. Israel is apparently very interested.” http://www.thespoof.com/news/spoof.cfm?headline=s3i9909

Menak te normal teskov mard gtnen...karevor chi lav k'erqi te che... ~~~ http://www.doteurovision.com/phpnews/news....fullnews&id=855 The Republic of Armenia hopes to make its debut at the 2006 Eurovision Song Contest. Yesterday during the annual Armenian Music Awards, it was announced that the country has applied to be included in the 51st contest. Earlier this month, Diana Mnatsakanyan, the Head of International Relations at the Public TV Company of Armenia confirmed that the broadcaster was interested in taking part next year. Today she commented, "We do have plans to participate, but it is not yet confirmed by EBU." Bjørn Erichsen, the Director of the EBU Television Department has previously voiced his support for their bid, saying, "We learned how important the Eurovision Song Contest was for Armenian TV. Besides the five hours of highly professional TV entertainment, this programme has a strong symbolic importance. To take part is to be a real and respected member of the live European TV family. And that is important in Armenia." The EBU has not published a provisional list of participants this year, preferring to keep the line up under wraps until after 23 December, when the deadline passes for broadcasters to withdraw without facing any financial penalty. Broadcasters will learn tomorrow about how much it will cost to take part in 2006 when the EBU notifies provisional participation fees. Source: Public TV Company of Armenia Date Posted: 15 December, 2005

Soglasni ili net? Yesli net, pochemu?

Asag araj Britanioy Mets tirapetn Ovkianow. Im k'owns xalal e & anowch Ownim aheg nawatormil, Enparteli em i tsovrn. Ovkianosn e im parisp, Klgis p'aker e shrjapat: Im bagowkners parger em es Minchi Hndiks & Chenastan. T'e Halatsen gis gamak'en, Es i tsovown lolal ditem, Zerd Leviat'an jowr p'chelov Ogolem es achxarh bolor: Mets Napoleon, ayn dor vichap, Fshag mrgeg end Leviat'an, Or iwr gorel pochov olreg Taraw p'akeg Heline klgin: T'ol ays bnakan im gorowt'iwn, Es harowst em anchap' anhown. Glowxs dnem oski bardzin Hangist k'nem es apahov: ~~~ Ov ouni ays Hayeren tarerov?

An Armenian, a Georgian, and a black man are in a hospital. All of their wives are about to deliver. They are nervous and anxious and talking to each other to calm down. After a while the doctor walks in and announces that all of their wives gave birth to healthy baby boys all within minutes of each other. The men start celebrating and congratulating each other, but then the doctor says, "But I have a bit of bad news", the men fall silent. He continues, "The nurse got confused and we don't know which boy belongs to whom". At that the Armenian man runs into the maternity ward and grabs the black baby screaming, "This one is mine!" The doctor runs after him and says, "But sir, both you and your wife are white." The Armenian man looks at him and replies, "Listen, one of the other two is Georgian, I am NOT taking any chances!"

Mi erku barov xndrum em aseq te inche grvats (Hayeri veraberyal): Gamarjoba, Dges ukurebdi bagrationebze shetanil statias da rogorts chans ikho mtsdeloba somxebis mier faktebis arevisa da shetsvlis romelits sakitxis kvesh akenebda kartvel bagrationebze shetanili informatsiis sizustes. dges me movxseni somxebis mier gaketebuli tsvlilebebi romelits ubralod arastsori ikho da discussionshits davamate komentari. tu am messagebs kitxulob, momtsere pasuxi am gverdze tu bagrationebis statia shen gexeba da mets am gverds ramodenime dgeshi shevamotsmeb. ~~~~ am gverds me vakvirdebi exla xshirad da tu es gaunatlebeli da aperisti tluebi mizandasaxulad etsdebian rom is nishani kidev miamagron am web gverds, mets movxsni. memgoni es tipi tsarmoshobit somexia radgan ik sadats es tsxovrobs bevri tsarmoshobit somexia ogond taviant tsarmoshobas didad ar amxelen. ~~~~ Gamarjobat, Promethe! amdeni kretini da brikvi ertad shekrili jer ar minaxavs! rac sheexeba vinme "Isomorphic"-s, mec vpikrob, rom somexi unda ikos. - Levzur, 7 November 2005 eg memgoni prosta morfinistitsaa:) --Promethe exla mec mivakari magaTi egret-wodebul samefo STamomavlebis gverdze zustad igive niSani ~~~~ როდესაც თავს უფლებას აძლევთ ასეთ მნიშვნელოვან თემაზე საჯაროდ აზრის გამოთქმისა, ცოტა მეტი სიფრთხილე გმართებთ და ცოტა უკეთ ცოდნა თქვენი ქვეყნის და ერის ისტორიისა. ე.წ. "ქართული საბჭოთა ენციკლოპედიის" სტატიების დაზუთხვა დიდი ვერაფერი ბედენაა... ცოტა უფრო უკეთ უნდა იცნობდეთ ისეთ ბუმბერაზ ისტორიკოსთა ნააზრევს, როგორიც იყო თუნდაც სულმნათი ივანე ჯავახიშვილი. აქ თქვენ ვერ გიშველით ვერც ნაპოლეონი და ვერც მისი ეპოქა. რა თქმა უნდა, ბევრი ქვეყნის ბევრი მმართველი დინასტია არ იყო ადგილობრივი წარმოშობისა, მაგრამ ბაგრატიონებთან დაკავშირებით სულ სხვა სიტუაციაა. ხომ არ დაგისვამთ თქვენი თავისთვის კითხვა: რატომ იკლავენ თავს სომხები, რომ დაამტკიცონ ბაგრატიონთა სომხური წარმომავლობა? ამ საკითხზე შეიძლება არის აზრთა სხვადასხვაობა საქართველოს გარეთ, მაგრამ ამ აზრთა ჭიდილს ბაგრატიონთა წარმოშობაზე ადგილი არ ჰქონია ქართულ ისტორიოგრაფიაში. უცხოეთში ამგვარი ვითარება განაპირობა სომხური დიასპორის აქტიურობამ, რის საშუალებასაც მოკლებულნი ვიყავით ქართველები. გირჩევთ, მეტი ყურადღებით გაეცნოთ ილია ჭავჭავაძის პუბლიცისტიკას!

I urgently need a good quality scan of the Bagratuni coat of arms. Does anyone know where to find one? If you have it in a book or elsewhere please hook me up.

Disclaimer: For a long time various scholars and historians erroniously considered the Bulgars that migrated from the East, settled in the Balkans and assimilated with Slavic invaders from the North to be of turkic origin. Recent research suggests that Bulgars were of Iranic stock, speaking an Indo-European tongue from Pamir, who through the course of their long trek to the West, as a direct result of barbarian attacks merely picked up some turkic elements. Old Armenian sources confirm this. http://tangra.bitex.com/eng/kalendar/2001/5.htm The first information about the Bulgarian presence in these lands was given by Mar Abas Katina. It is in the composition of Moses Horen “A History of Armenia” (book II, 6, 9). In the days of the Armenian king Arshak, the time between the reign of Artaksi II Arshak (33-20 BC) and Arshak (35-41 AD), troubles were breeding in the gorges of the great mountain of Caucasus, in the “Country of the Bulgarians”. Many of them separated and settled in the foothills of Koh (Kol), in the fertile lands of Upper (No Trees) Basian. The colonists were of the people Vlndur Bulgar Vund. The region began to be called after their leader Vanand and the settlements were named after his brothers and successors, Bulhar, Doks, Toh (Tuh), Altsek. This Bulgarian toponymy can be found in the compositions of the later Armenian historians, A. Kretatsi, J. Drashanakertatsi, M. Kalankatuatsi. At the beginning of the 4th century Vanand’s descendants fell within the evangelisation reach of the young Armenian Church. Tsar Tiran (338-350) ordered a royal suite to accompany the candidate for Catholicos, Iusik, to his accession in Cesaria. Orot, the prince of Vanand, was in the suite. When the sons of Catholicos Iusik turned unworthy of receiving the pastor’s sceptre from his own hand, the tsar sent four princes to invite the pupil of Gregory Educator, Bishop Danail. Artavan, the prince of Vanand was among them. Favstos Buzand wrote as a witness that in the process of the division of Armenia in zones of influence between Rome and Persia (387), people of “the clan of the Vanands” did not join any of the sides but retreated in the mountainous forests of Taik. Those brave people, who were ready to defend their freedom risking their life, knew only one way of communicating with other tribes and peoples – peaceful settlement and equal coexistence. At that time, the bishop of Vanand was Zorguaz who lived and served as an exemplary Christian pastor. At the end of the 4th and the beginning of the 5th century, some of the Bulgarians from Armenia migrated back to North Caucasus. The rest of the Vanand people stayed and shared the dramatic history of the Armenians. After the decree of the Persian Tsar Jezdigert II (449) to abolish Christian faith in the country, the bishops of Armenia, Georgia and Albania refused to obey. Gad, the bishop of Vanand, was one of the participants in the meeting who made that decision. Egishe, a participant in the decisive Battle of Avarai (26 May 451), tells that one of the three Christian armies was led by the Bulgarian Tatul of Vanand. The Armenian Church notifies that 1036 Christian warriors entered their names in the “book of life” on that same day. In the vacuum of power after the death of Jezdigert II (457), N. Chichraketsi united the greater part of the Armenian people and chased away the Persian troops from the country. M. Horenski notes the Bulgarian participation, “Here all people of Vanand distinguished themselves with their courage” (book III, 56). The copy of the Throne Certificate (Gahnamak) of the middle of the 5th century, which has been preserved, is a testimonial of the unification of the Bulgarians in the Armenian society. In it, among the 70 clans, the clan of the Vanands occupies the 14th place. It should be noted that 10 of the clans were considered senior and had “attributed” posts and unchangeable functions in the social and political life of Armenia. One Armenian Catholicos even has the preface “Altsek” in his name – Komitas I Altseki (651-628). ~~~ The Ancient Bulgarians from Imeon and their Neighbours 03.2001 Senior Research Associate Dr. Peter Dobrev, Bulgarian Academy of Sciences Near Mount Imeon (present day Pamyr and Hindukush), the most ancient Bulgarian land, one of the earliest agricultural civilisations of the East developed 4000-5000 years ago. It is evident from the preserved sources that the Bulgarians and their neighbouring peoples were related to this civilisation. Historical science did not possess any concrete facts about that for a long time. A valuable hand-written copy of the ancient Armenian geography “Ashharatsuits” has been found recently. In it, the Bulgarians are mentioned among the 15 old trade and craftsmanship peoples, which inhabited the area between Persia and Turkestan in the foothills of Mount Imeon. In the text, the name of the Bulgarians is mentioned second among the peoples listed which means that they were among the most outstanding and respected ethnic groups in the region. Besides them, some of the ancient Huns, whom the Armenian historians describe as a backward, undeveloped tribe, lived near Mount Imeon. That is why it is not correct to equate the Huns and the Bulgarians, as the proponents of the Huno-Bulgarian theory do. The Armenians did not possess the notion of Huno-Bulgarians. The same is true about the ancient Indian historians who describe the Bulgarians as a developed and proud people and the Huns as one of the most backward nomadic tribes. During the ages before Christ, close neighbours of the Bulgarians were the Massagets, an ancient and very powerful people which was famous for the fact that its queen Tomiris defeated the Persian king Kir. The fact that one of the most erudite Byzantine historians, Prokopius Kesar, uses the name “Massagets” as a synonym of the Kutrigurs, one of the well-known Bulgarian tribes, is indicative of the close relationship between the Bulgarians and the Massagets. Other authors like Amian Martselin consider the Massagets to be the forefathers of the Alans who were then the closest allies of the Bulgarians in Asia. It shows that the union between the Bulgarians and the Alans started as early as the time when the ancient Bulgarians lived near Mount Imeon and continued on the territory of Europe. During the ages before Christ, close neighbours of the Bulgarians were the Massagets, an ancient and very powerful people which was famous for the fact that its queen Tomiris defeated the Persian king Kir. The fact that one of the most erudite Byzantine historians, Prokopius Kesar, uses the name “Massagets” as a synonym of the Kutrigurs, one of the well-known Bulgarian tribes, is indicative of the close relationship between the Bulgarians and the Massagets. Other authors like Amian Martselin consider the Massagets to be the forefathers of the Alans who were then the closest allies of the Bulgarians in Asia. It shows that the union between the Bulgarians and the Alans started as early as the time when the ancient Bulgarians lived near Mount Imeon and continued on the territory of Europe. The Saks, who were called Shaka, were another neighbouring people of the Bulgarians of the earliest period. This great and mighty tribe once lived to the east and north of Imeon. According to the legends, Budha, also known as Shakyamuni, sprang. Little is known of the relations between the Bulgarians and the Saks. It is known though that the Saks spoke a language of the Eastern-Iranian type, which was close to the Sogdian language. They resembled the ancient Bulgarians in their outer appearance; there is information about that in the Indian sources. In the Arabic chronicles, the Bulgarians were called by two parallel names, Bulgarians and Sakalibs. When their king sent a letter to the Arab khalif, Al-Moktadir, he called himself King of the Sakalibs in order, perhaps, to highlight his connection to the famous ancient Saks. It is also known that a characteristic feature of the clothing of the Saks and the Volga Bulgarians was the tall pointed fur cap. That is shown in the Persian images and the picture of Volga Bulgaria where the tall pointed cap is called “kalansuva va al-Bulgaria” (Bulgarian cap) by the Arab writer. The Saks, who were called Shaka, were another neighbouring people of the Bulgarians of the earliest period. This great and mighty tribe once lived to the east and north of Imeon. According to the legends, Budha, also known as Shakyamuni, sprang. Little is known of the relations between the Bulgarians and the Saks. It is known though that the Saks spoke a language of the Eastern-Iranian type, which was close to the Sogdian language. They resembled the ancient Bulgarians in their outer appearance; there is information about that in the Indian sources. In the Arabic chronicles, the Bulgarians were called by two parallel names, Bulgarians and Sakalibs. When their king sent a letter to the Arab khalif, Al-Moktadir, he called himself King of the Sakalibs in order, perhaps, to highlight his connection to the famous ancient Saks. It is also known that a characteristic feature of the clothing of the Saks and the Volga Bulgarians was the tall pointed fur cap. That is shown in the Persian images and the picture of Volga Bulgaria where the tall pointed cap is called “kalansuva va al-Bulgaria” (Bulgarian cap) by the Arab writer. The information of the ancient calendar of the Sacs, which was brought to India and kept many centuries, shows that it was similar to the ancient Bulgarian calendar. In it, every year had a special name, “sal bagai”, which means commander of the year in the language of the Saks. The specific word “bagai” (commander) almost entirely matches the word “bagain” which was a war title of the ancient Bulgarians. The famous peoples of Utis, Paktis and Sogdians were also neighbours of the Bulgarians in the region of Mount Imeon. It is known that they lived there as early as 7th-6th century BC. The name Utis is mentioned by the Greek historian Herodotus among the peoples that lived the eastern most parts of the Persian Empire at the foothills of Mount Imeon. A thousand years later, the Byzantine historian Agatius Mirinei indicates another people at the same place naming it Utigurs, one of the well-known Bulgarian tribes. According to Agatius, the Utigurs, Kutrigurs and Vurugunds (probably Unogundurs) inhabited the lands on this side of Mount Imeon in Asia. Probably, this information is not misleading because even today a large tribe called Uts lives in the valleys of Hindukush in Afghanistan. The same name, Uts, is borne today by one of the tribes of the Kurds and by a small Caucasus people in Dagestan (called Uts in Caucassus and Udins in Russian). The Paktis, neighbours of the ancient Utis and Utigurs, inhabit the northern slopes of Mount Imeon today. They are called Pakto or Pashto (this is the name that the present-day Afghans call themselves). Other neighbours of the ancient Bulgarians are also known. They were the Sogdis, a large and powerful people with its own kingdom and script that inhabited the eastern parts of Mount Imeon. Their trade colonies reached as far as China. The Byzantine Emperor, Ustinian I, learned the secret of breeding the silkworm from the Sogdians. A distant descendant of this great people is the small Pamyr tribe, Jagnobs, which still lives in the valley of the river Jagnob-Darja. The Horesmians, another great people mentioned in the ancient Armenian chronicles as a neighbour of the Bulgarians, lived to the north of the Sogdians. They were tradesmen famous for their script and high culture. Their wealth was related to the fact that through the lands the route of the trade in gems and precious stones, which were extracted in Mount Imeon and transported north, passed. In ancient times, the Bulgarians were also in close contact with the Indians who lived to the south of the Old Bulgarian fatherland. According to the “Machabharate”, the ancient Indian epic, the Bulgarians participated in the great Indian war as allies of the Indian royal clan, the Kauravs, and famed themselves as brave warriors on horseback. What are the common features, peculiarities and achievements of the large peoples that were neighbours of the ancient Bulgarians? Firstly, they all spoke languages, which belonged to the East-Iranian (Indoeuropean) type. This is true about the Masagets, the Alans who sprang from them and whose descendants were the Osetins in Caucasus, the Saks, Sogdis, Utis, Paktis and Horemsians. Their written monuments are the object of a special branch of Iranian Studies – Middle-Iranian Linguistics. Another general feature of all neighbours of the ancient Bulgarians is the fact that most of them had strong states and were occupied with trade. The Armenian geography “Ashharatsuits” says the following: “In Skitia [Central Asia] there are five countries, of which the Sogdiana and Sakastan are known. These two regions are inhabited by up to 15 peoples which are rich craftsmanship and trade peoples living in the space between Turkestan and Iran in the foothills of Mount Imai (Imeon), amongst whom there exist 43 nomadic tribes. Of the 15 peoples, one is called Massagets, after it comes the the Bulh people [bulgarians], and after it to the north-west come the Horesmians where in the Tur region the Horesmian Stone is extracted as well as the best Serdolik. Of the 43 tribes, one is called Heptal [the Huns-Eftalits], another is Alhon, the third is Valhon, and the rest of them bear such barbaric names that it is not worth mentioning them”. From this source, it is evident that the ancient Bulgarians were positioned near Mount Imeon in a varied and complex surrounding of peoples. The fact that they used to live in that particular region of the world is obvious even from their name. The Pamyr word “bulhor” means Bulgarian, a citizen of Bulgaria, in all the languages of the region. The use of the Pamyr form of the name of the Bulgarians in the “Ashharatsuits” shows that the Armenian writers got their information from a reliable and authentic source. That is why the picture presented by them is a valuable asset for throwing some light on the ancient history of the Bulgarians. As is seen from the Armenian chronicles, the Bulgarians played a remarkable role among the peoples near the Pamyr and Hindukush and participated actively in the creation of the ancient Pamyr ciilisation. In brief : The first contacts between the Bulgarian and the Armenian peoples had been made in those distant times that make difficult to distinguish between legends and reality. However, reliable sources present grounds to affirm that they date back not later II c. AD and their territory of contacts had been not only the land of historical Armenia and Bulgaria, but also the steppes of Northern Caucasus and Volga region, Asia Minor and the Balkan peninsula.

http://www.nationmaster.com/graph-T/cri_mur_cap∫=-1 Map & Graph: Crime: Murders (per capita) View this stat: Totals Show map full screen Country Description Definition: Total recorded intentional homicides, completed. Crime statistics are often better indicators of prevalence of law enforcement and willingness to report crime, than actual prevalence. Per capita figures expressed per 1000 population. Amount 1. Colombia 0.61 per 1000 people 2. South Africa 0.49 per 1000 people 3. Jamaica 0.32 per 1000 people 4. Venezuela 0.31 per 1000 people 5. Russia 0.20 per 1000 people 6. Mexico 0.13 per 1000 people 7. Estonia 0.10 per 1000 people 8. Latvia 0.10 per 1000 people 9. Lithuania 0.10 per 1000 people 10. Belarus 0.09 per 1000 people 11. Ukraine 0.09 per 1000 people 12. Papua New Guinea 0.08 per 1000 people 13. Kyrgyzstan 0.08 per 1000 people 14. Thailand 0.07 per 1000 people 15. Moldova 0.07 per 1000 people 16. Seychelles 0.07 per 1000 people 17. Zimbabwe 0.07 per 1000 people 18. Zambia 0.07 per 1000 people 19. Costa Rica 0.06 per 1000 people 20. Poland 0.05 per 1000 people 21. Georgia 0.05 per 1000 people 22. Uruguay 0.04 per 1000 people 23. Bulgaria 0.04 per 1000 people 24. United States 0.04 per 1000 people 25. Armenia 0.04 per 1000 people

This is the new "democratic" Georgia? ~~~ THE VIOLENT INCIDENTS AGAINST ETHNIC GREEKS IN TSALKA CONTINUE Chicago, 13 May 2005 (15:47 UTC+2) Andrew A. Athens, President of the World Council of Hellenes Abroad has sent a new letter to Mikael Saakashvili, President of the Republic of Georgia regarding issues of security and violation of the human rights of Georgian citizens of Hellenic descent living at the area of Tsalka. In his letter, Mr. Athens mentions that the incidents of violence against our fellow Hellenes continue to take place, while despite the personal commitment of the Georgian Prime Minister, Zourab Nogaideli during his meeting with SAE President on April 20 in Tbilisi, and the interest shown by the Georgian Minister of Refugees and National Minorities, Ms. Astemirova, no measures have been taken for the protection of the local Hellenic community. A distinctive example of the situation is the fact that just before Easter the Filipova sisters, ages 70 and 65 were brutally beaten by three armed young men in Keriaki village. On May 10 and 11, three more violent acts by armed men against Hellenes took place in Trialeti, Besaseni and Hantiki villages near Tsalka. “Our fellow Hellenes in Tsalka have been living under conditions of terror, especially for the last two years, resulting from the activities of gangs that murder them, destroy and trespass their properties. The eight murders of Hellenes, among them this of a 19 year old young man, have not been punished encouraging in this way violence exclusively against Georgian citizens of Hellenic descent in Tsalka”, Mr. Athens mentions in his letter. “Following the successful visit of President Bush in Georgia I believe that such acts blot the picture of a country that wishes to develop further its democratic processes to the benefit of its citizens with the support of the western world.” SAE President also states the given interest of Diaspora Hellenes for Hellenes and their neighbors in Georgia. Through SAE's Medical Program funded by both the US and Greece, more than one million medical services and humanitarian aid have offered to Hellenes and their neighbors regardless of their nationality and/ or religion. “I am hoping for your immediate intervention in order to ensure effective police protection for the citizens of the Hellenic Community in the area of Tsalka and to finalize the procedures for the formation of a committee with the participation of representatives of the Federation of Hellenic Communities of Georgia that will examine the cases of the 2,000 properties that have been illegally occupied. We are at your disposal to contribute to any effort to this direction”, states Mr. Athens. http://www.mpa.gr/article.html?doc_id=526992

Jan. 6, 2005 14:18 Four haredi Jews assault Armenian priest in J'lem By ETGAR LEFKOVITS An Armenian priest was assaulted in Jerusalem's old city Thursday afternoon by four Jewish assailants, police said. The four haredi attackers, who spit on the priest, were arrested on the scene by police who were summoned to the area. The four suspects also scuffled with an Israeli security guard who tried to detain them before police arrived. The priest did not require medical treatment in the incident, which took place in the Armenian quarter of the old city. The attack was the second such incident in the last six months. http://www.jpost.com/servlet/Satellite?pag...d=1104981576197

http://www.km.ru/sensation/index.asp?data=24.12.2004 Опираясь на исследования, которые профессор Чудинов описал в книге "Священные камни и языческие храмы древних славян" (в ближайшие дни на КМ.РУ будет выложен полный текст этой книги), сам собой напрашивается вывод, что русский язык - один из древнейших языков на Земле и один из столпов всех языков. Результаты этих исследований можно без всякого преувеличения назвать сенсационными и способными в корне изменить современные представления о истории евроазиатских стран и влиянии древней культуры славян на всю европейскую (и, вероятно, на всю мировую) цивилизацию. Корреспондент КМ.РУ встретился с профессором Валерием Алексеевичем Чудиновым и задал ему несколько вопросов. Русская письменность существует несколько десятков тысяч лет - Ваши открытия очень серьезны, они абсолютно выбиваются из того понимания истории, к которому мы привыкли... - Это только часть большого плана. А творческий план у меня - доказать, что славянская письменность и прежде всего русская письменность существуют, по крайней мере, несколько десятков тысяч лет. Сейчас я пишу другую книгу, она условно будет называться "Русские надписи каменного века". Если в этой книге меня интересовали сами камни и храмы, то там я исследую надписи на животных. Вы знаете, что в пещерах Франции очень много изображений разных животных? И когда их начинаешь умело обрабатывать, потому что иначе надписи не видны, то оказывается, что на мамонте написано - "мамонт", а на лошади написано "дил"! Отсюда появилось русское слово "коркодил". Потому что схема словообразования одинаковая - "корковый дил" - конь из корки, а корка - чешуя. Поэтому у нас не искаженное английское или латинское слово, а, наоборот, латинское слово - это искаженное русское: было "коркодил", а стало "крокодил". - Почему раньше, до Вас никто не получал подобных результатов, ведь наверняка исследования проводились? - Действительно, за выполнение задачи брались многие исследователи, но они просто тонули в ворохе фактов. Меня от них отличает то, что я исхожу из существования докирилловской письменности как данности, причем не одной системы письма славян, а многих, из которых одна, а именно слоговая руница , мне не только известна фактом своего существования, но, после ее дешифровки, дала мне возможность читать и понимать множество текстов. Сегодня я их прочитал более полутора тысяч и каждый месяц читаю по десятку новых. И теперь стала выявляться логика исторического развития славянского письма. Сейчас совершенно очевидно, что наши предки в течение многих тысячелетий обладали традициями письма, весьма продуманного и по- своему совершенного - и это в то время, когда большинство европейских народов писать и читать не умели. Надпись на камне с Валаама - Невероятно. Как к Вашим открытиям относятся ваши коллеги ученые? - Первая реакция людей, которым становятся известны результаты моих исследований - не может быть! И их удивление можно понять. Ученым же признать это просто невыгодно - это ломает множество стереотипов и устоявшихся взглядов и не слишком их радует, т.к. они до сих пор говорят, что самобытного письма у славян до кириллицы не было. Потому и сама проблема докирилловского письма оказывается чуть ли не научной ересью, а защитник подобных взглядов представляется ученым дерзким самозванцем. Поэтому крупные исследователи от решения этой проблемы уклонились. Я тоже не сразу решился на публикацию своих работ. К сожалению в России своих дешифровщиков не нашлось. Это объсняется не только слабостью отечественной науки, сколько ее позицией: тон в истории задавали немцы, приверженцы норманнской теории, по которой Русь заимствовала у скандинавов не только князей и государственность, но и письменность. Вообще, эта проблема на мой взгляд имеет даже серьезный политический оттенок, т.к. заставляет пересмотреть место древних славян во всей истории. На всей территории от Великобритании до Аляски в каменном веке жили русские - Опираясь на Ваши исследования, можно сделать вывод, что славянский язык, а значит, и русский язык - один из древнейших языков на Земле? - Пока получается так, но дело в том, что я не затрагивал, скажем, южные регионы Азии: может быть, китайский - такой же древний. Но если взять всю Евразию, начиная от Великобритании и кончая даже Аляской, то весь этот север, действительно, в каменном веке был весь русским. Складывается такое впечатление, что русский язык был тем самым единым языком, о котором в Библии писали, что был один язык до построения Вавилонской башни. На самом деле, видимо, так оно и есть. Как говорил один мой коллега, "мы живем в оккупированной стране", и этим очень многое объясняется. Потому что, если всерьез этим заняться, придется пересмотреть всю историю. Например, германцы пришли на славянские территории в 1 веке нашей эры и стали теснить славян. В Германии осталось очень много славянских названий, один Росток чего стоит. И вот еще славянские названия - Бранденбург - назывался Бранний Бор, то есть оборонный лес. У русских из официальной истории просто отрезали 9 веков Кёльнский собор. Общий вид ковчега трех волхвов - А как доказывается, что это именно так, а не наоборот? Что раньше был не "бург" у них, а у нас, в России, "бор"? - Во-первых, можно посмотреть в предание - германцы как народность Европы появляются в 1 веке нашей эры. Они приходят откуда-то из Азии. Второе: можно провести археологические раскопки. Такой анекдот был: Гитлер, когда уже начал проигрывать войну, решил воодушевить своих воинов, раскопать что-нибудь в округе Берлина, чтобы сказать - вот наши святыни, тут до нас жили немецкие крестьяне. Раскопали - везде кругом славянские поселения. Ну так вот, германцы пришли в 1 веке, они жили несколько веков тихо, пока не окрепли, и в 9 -10 веке они начали вытеснять славян "огнем и мечом". Скажем, был город Липск, они его переименовали в Ляйпциг, Дрезден тоже изначально был не Дрезденом, а что-то типа Дроздова. Все эти города были славянские, и германцы оттуда всех славян выгнали. Вторая фаза, когда началась постепенная германизация оставшихся славян, германцы их начали вышучивать. Скажем, в эпоху Возрождения они писали книги типа "Корабль дураков": когда вы начинаете читать, то видите - везде написано "славянин, славянин". Все дураки - славяне. Это и было началом их морального вытеснения. И, наконец, взять 19 век, когда появляется немецкая историческая школа. И в этой немецкой исторической школе есть два положения. Первое положение: кто первым пришел в Европу, тому Европа и принадлежит. И второе положение: первыми пришли в Европу германцы. Все остальное отсюда вытекает. Дальше - Петр Первый всего года не дожил до открытия Академии Наук. По сути дела, комплектацию Академии Наук взяла на себя Екатерина Вторая. Русскую историческую науку возглавили три человека - Миллер, Байер, Шлецер. Что они могли сказать о русской науке? Они так и сказали - у России государственности в средневековье никакой не было, они ее заимствовали у немцев. Когда начинаем смотреть - в 9, 10 веках у нас уже была государственность, у немцев ее еще не было. Мы ее не могли у них заимствовать по одной простой причине - ее там просто не было. Письменность мы, оказывается, у немцев взяли. Как мы могли взять у них письменность, если когда они пришли, письменности никакой у них не было?! Есть так называемые германские руны, но они их взяли от славянских вендов, а венды взяли от венедов. И опять, то, что оказалось у немцев - продукт славянского творчества. Но немцы все время все говорят наоборот. И они отодвинули историю. До этого, в 16 веке, не только мы, но и поляки Строяковский, Бельский четко пишут, что русские помогали не только Александру Македонскому, но еще и его отцу Филиппу. Екатерина Великая тоже на них ссылается, и они пишут, что русские грамоту задолго до Рюрика имели. Им за помощь Александру Македонскому грамота золотая была дана, но она попала в Константинополь, потом Константинополь заняли турки, а турки этими документами топили бани, и грамота была утрачена. И действительно, так было, повезло одному болгарскому послу, который наудачу купил один воз бумаг, потом оказалось, что это бумаги древнего Болгарского царства, и они обрели себе несколько веков писаной истории. Поэтому получается, даже официально, что история русских - это 4-й век до нашей эры (Александр Македонский). Но если вы берете сейчас любой учебник славянской истории, вам говорят:"Извините, самое раннее - это 5 век нашей эры". То есть у нас 9 веков просто отрезали. Вся Евразия была занята не просто славянами, а русскими Передняя стенка ковчега - Теперь возьмите современную украинскую историографию: она пишет, что Киевское государство было украинским, все князья были чисто украинскими. Так ведь Украины-то и не было. Украина появляется лишь в 16 веке. Это была польская окраина. Когда великое княжество Литовское объединилось с Польшей, появилась Речь Посполитая, вот тогда эти земли вошли как окраина. Вообще, Украина - это искусственное образование. Если следовать украинской историографии, то Россия появилась даже не с 5 века, а с 14. И нам сейчас всего 6 веков. У меня такое впечатление - это одна историческая модель - приходит какой-то народ на славянскую землю, берет эту землю, вытесняет оттуда славян огнем и мечом, оставшихся переводит в свою культуру, эти люди начинают говорить на этом языке. И через некоторое время появляется кабинетная историография. - Так, может, русские, славяне такие слабые, раз кто-то приходит и их вытесняет? - Они не слабые, они добрые. - А украинцев славянами можно считать? - Сложный вопрос. Если судить по палеолитическим надписям - там было славянское полногласие. Я занимаюсь этрусками, и выяснилось, что этрусский язык - это разновидность белорусского языка. Более того, на одном из зеркалец написано, что они пришли от кривичей, а столица кривичей - город Смоленск. А другая часть - это полочане из Полоцка. Вот кто образовал этрусков. Они пишут два слова по-этрусски, по-белорусски, а остальное пишут по-русски! И абсолютно четко понятно, что полногласие существовало и в античности, и в палеолите, оно присуще и украинскому языку. Но в украинском языке "о" переходит в "и". По-русски "он", по-украински "вин", по-русски "только", по-украински "тильки". Это гораздо более позднее явление. Получается, столбовая линия - русский язык, а украинский - побег. А мы сохранили тот самый древний основной язык. Единственное - у нас появилось русское "аканье", а в палеолите мы "окали". И появился звук "э", который характерен для русского языка, а раньше его произносили, как "е". - Вы говорите, что латынь вышла из русского языка? - Поскольку вся Евразия была занята не просто славянами, а русскими, совершенно понятно, что любой народ, который приходил, вовлекался в эту культуру и прежде всего в этот язык. Ярослав Кеслер пишет, что все романские языки - это просто искаженный славянский язык. Вы чуть-чуть поскребите любые европейские слова и получите русские. В своих книгах я привожу такие примеры, хотя их существуют тысячи. Киворий церкви Святого Климента в Риме - Какими источниками Вы пользуетесь? Как вообще происходит процесс дешифровки и чтения древних текстов? - В последней своей монографии "Священные камни и языческие храмы древних славян" я привожу более 200 иллюстраций таких объектов - от камней до храмов. На этих камнях и каменных сооружениях можно видеть эти надписи, это может перепроверить любой желающий при определенном старании. Дело в том, что приходится для лучшего контраста инвертировать черный в белый цвет и наоборот, тогда надписи выглядят намного контрастнее и легче читаются. В книге я привожу изображения камней и сооружений на территории современной России, Украины, Германии, Великобритании, Польше, Литвы, Греции, Италии. Я пойму удивление и вероятное недоверие к моим словам, но предлагаю ознакомиться с материалом хотя бы одной этой книги. Уверен, читатель будет моими доказательствами и полученными результатами исследований полностью удовлетворен и откроет для себя потрясающий мир древних славян. - Большое спасибо, Валерий Алекссевич! Желаем Вам новых творческих открытий, с удовольствием готовы предоставить Вам наши страницы для популяризации Ваших идей. - Спасибо.

Ctesiphon Vartan's last stand http://www.yerkir.am/eng/index.php?sub=new...mber=15&id=4738 'Vardanank' is being created The Lord of the Rings, Final Fantasy, Animatrix are known to the Armenian viewers. Many have admired the scenes and episodes created by computer graphics, but few know that our fellow-Armenian director Roger Koupelian has greately contributed in creating them. Below is an interview with Roger Koupelian. Yerkir: Mr. Koupelian, you have worked with a number of recognized movies, including The Lord of the Rings, Final Fantasy, Animatrix. How did the creators of those movies offer to work with them and what was your involvement in them? R. K.: Word of mouth is everything in this industry, and I was contacted by the companies themselves to go work on their projects after sending in samples of my own work. Producers I had worked with before recommended me to the companies their respective companies and I was soon flying over for a meeting. Both times I was already working somewhere else. One project leads to another as one phase in this career leads to another. Ironically, my journey began with my coming to Karabakh to make a documentary in 1994, just before the end of the war. Making that documentary subsequently allowed me the courage to go after what I really wanted to do. Oddly enough, moving forward in this industry was even tougher, in some ways, than being on the front lines as a journalist. It can be very unforgiving, and being at the right place at the right time is crucial. But like a good strategist, once luck delivers, your skill and work ethic must be ready to deliver too, otherwise that will be the last time you ever work. Having been a ‘war documentarian’, even in my limited capacity, had earned me respect among my peers. As a result, even my Lord of the Rings co workers sat and watched Dark Forest in the Mountains, one night during production, in Peter Jackson’s private theater. It is interesting to note that Peter is a war buff, and has a large antique weapon collection from both world wars. Y: You have begun creating the "Vardanank." Please tell us about it. R. K.: It actually is not just about Vardan as much as the two hundred year journey from Tiridates and his ally Mamgo, through conversion in 301, the eventual Gregorid- Mamikonian union, to the first Christian war of conscience in 451. The Mamikonian rebellion shaped the Persian and Roman world for the next 1000 years but nothing occurs in a vacuum. Ironically, odar historians like Edward Gibbon (the Decline and Fall of the Roman Empire) and the Dupuys (Encyclopedia of Military History) discuss Armenian military history at length, more than our own Armenian schools teach in the Diaspora. As a culture we are remarkably ill informed and apathetic about our own history. I thought it was amazing that Byzantines and Sassanians were overjoyed to have Armenian troops in their ranks, and that our culture, craft and art were in high demand. I always thought that pulling strength from our collective past, a past that involves the struggle to be free against overwhelming odds, should be as much a part of our mindset as the struggle to see justice done for 1915. It was fascinating that even odars are amazed by our icons, yet we do so little to export our stories. Our myths are as valuable as concrete plans. You can build as many cafes as you want but if no one feels the need to show up and retrace the steps of ancestors, your seats will remain half full, and so will your villages. Y: What are your plans in terms of Armenian themes? R. K.: Well, I want to do my Armenian trilogy and move on to more universal themes. The Fugitive Prince project, as it is known now, is only a documentary proposal. We are also proposing a dramatic miniseries dealing more specifically with Vardanank as well. I wrote the screenplay for that and it take some liberties, obviously to be a bit more commercial for the general audience. A story is about the journey as much as it is about the end result. And also, something that Armenians in Armenia are not quite as aware of as Armenians working in Hollywood, your basic American has no idea where Armenia is or that it even exists. Apart from Armenian criminals on television shows, they have no clue as to Karabakh, or Tigrannes the Great, or Manuscripts or Vardan or anything. Zero. Whose fault is that? People critique Atom Egoyan for his recent film but he’s done more to educate the world about us than anyone I know. So has System of a Down. Popular media speaks volumes. It is a lesson worth noting. Y: Do you have any proposals for new movies? R. K.: I don’t want to jinx a project by revealing too much but there are a number of ones I would like to do. Once Armenia’s filmmaking infrastructure is built up perhaps some of those projects can be partially filmed there. Only time will tell.

Inchpes en verabervum Gori-i kinonerin Hayreniqum? Hajoghoutyun unen?

Armenia reveals ancient treasures, new life Mountains, monasteries and modern capital Jane Wampler, Special to The Chronicle Yerevan, -- Armenia Sunday, October 17, 2004 On a clear autumn day, the smell of fresh cement and the sound of chisels and hammers permeates the capital city of Armenia. Sidewalk cafes overflow with suited businessmen and couples talk over demitasse cups of strong, boiled coffee. Fashionable women in rimless sunglasses and stiletto heels walk arm in arm, sidestepping wheelbarrows and loose paving stones, and several new luxury hotels are nearly booked to capacity. It's clear that Armenia is making a comeback. Again. After surviving genocide, 70 years of Soviet domination, a devastating earthquake in 1988 and millennia of foreign marauders who whittled this once-massive kingdom to one-tenth of its size, this Eurasian country of 3 million inhabitants is reassuming its role of phoenix. Because it was cloaked behind the Iron Curtain for most of the 20th century, few Westerners, until recently, have glimpsed of this culturally rich, mountain republic tucked between the Caspian and the Black seas. What only the privileged have known, until this past decade, is that this is an astonishingly beautiful country of high mountain lakes, snow-capped peaks, ancient monasteries, cascading rivers and archeological ruins so impressive they ought to be behind the velvet ropes of a museum. Perhaps more significantly, for a region of the world more associated with terror than tourism, many Westerners are surprised to hear that this predominantly Christian nation -- bordered by Iran, Turkey, Georgia and Azerbaijan -- is politically stable and welcoming to tourists. Try to buy a single peach from a roadside fruit stand and the old woman will wave your money away. Ask a farmer if you may take a photo of him with his crop of newly harvested red peppers, and he will press a bag of 20 of them into your hand, refusing payment. The prices are particularly tourist-friendly. At Old Erivan Restaurant, one of Yerevan's dozens of eateries that serve quality Armenian fare , my husband and I enjoy a meal of lavash, tomato and cucumber salad, a cheese platter, lamb stew and khorovatz (a meat and vegetable shish kebab) -- washed down with several strong Armenian beers -- for under $15. Drawing on the past The rebirth of Armenia after the end of the Soviet Union in the early 1990s has had financial help from the approximately 8 million members of the Armenian Diaspora, 1.4 million of whom live in the United States (1 million in the Los Angeles area alone). Many are descendants of those who perished or fled during the 1915-25 Turkish genocide. While those who visited shortly after Armenia regained independent statehood found gutted factories and streets stripped of trees for fuel, today they find fountains spraying and flowers blooming along boulevards lined with Russian olive and locust trees. Crowds of stylishly dressed mothers and children walk down Khanjian Street to buy roasted coffee beans, potatoes, onions, ice-cream and fried sweet cakes from street vendors. But despite Armenia's forays into modernism and self-sufficiency, the rich and tragic past hasn't dimmed. Nor does anyone want it to: Armenia's 4,000-year-old history is its main draw. Many consider this country the cradle of civilization. The biblical rivers of Tigris and Euphrates originate in the original Armenia, the 16,945-foot-high snow-capped Mount Ararat (now inside Turkey's borders) holds what many believe to be the remnants of Noah's Ark in its crevasses, and there even is reference in the Bible to Ararat, the name of the former Armenian kingdom. In 301 A.D., Armenia became the first nation to embrace Christianity as a state religion (a dozen years before Rome) -- another factor that shapes this tiny republic's past and present tourist appeal. A common sight from spring through fall are "monastery tours": busloads of people on weeklong organized sightseeing excursions that shuttle from such Hellenistic pagan temples as the 1st century Garni, to the 3rd century Echmiadzin (ETCH-me-OTT-sin) Cathedral, home to the Supreme Catholicos of the Armenian Apostolic Orthodox faith. At Echmiadzin (think: Vatican but smaller) nonbelievers mingle with pilgrims to view ancient silver chalices, bejeweled crosses and religious relics such as a metal spearhead believed to have pierced the side of Christ. Travels with Boris Group tours are plentiful, but if you want to strike out solo, consider hiring a driver who speaks English to ferry you through the countryside, or even to the main sites of the capital city. That's what we did during a one-week visit in late September. We found our driver, Boris (a former Soviet-system mathematician now struggling, like many of the highly educated, to reinvent himself), through the Armenian Tourism Development Agency, which was happy to supply us with a list of recommended English-speaking guides. We chose several sites, all southeast of Yerevan, for a 2- 1/2 day excursion. They included the famous dungeon of Khor Virap; Noravank monastery; the historically and spiritually significant Tatev Monastery; the Bronze Age celestial observatory, the Zorats Stones; and a natural wonder, Devil's Bridge. Boris was more than willing to pack an overnight bag and accompany us. Something to keep in mind: Although the map shows Armenia to be a small country, getting from point A to point B can take longer than you anticipate. There are no super highways here. And it takes time to wait out cattle crossings, to dodge potholes and to wind up narrow mountain roads. On the first morning of our excursion, we emerged, bleary-eyed from the Congress Hotel in Yerevan. Boris was waiting for us, polishing the windshield of his red Niva, a Soviet-made SUV. Within an hour we were watching Mount Ararat turn an orangey pink and by 10:30 a.m. Boris announced what would become a comforting ritual: a coffee break. He pulled the car over to the side of the road and removed from his trunk a small propane stove, a bag of powdered coffee, sugar and three small china cups. While we took in the views, Boris set out the coffee with sweet cakes (kizgiel, baked early that morning by his wife, Jana) and jam for a makeshift picnic on the roadside rocks. We drank our coffee in the squat position, like Boris, and poured the remaining hot water over our jam-stained, sticky fingers. Khor Virap is an eerie place with two claims to fame: The church complex was built atop the well where St. Gregory the Illuminator had been imprisoned (depending on who is telling the story) for 12 to 17 years only to emerge and baptize the King and Queen of Armenia and herald the introduction of Armenia as the first Christian nation. Climb down into the narrow pit on a ladder and when you're through imagining Gregory's claustrophobia, climb back out to the blazing sun and get the closest view of Mount Ararat in all of Armenia -- the Turkish border is within walking distance from here. Noravank, perched on a forested cliff top, high above a river gorge and surrounded by caves, is a 13th century monastery surrounded by dramatic red rock outcroppings. On a bright afternoon, there was nobody else wandering the compound. A hawk circled overhead in the clear sky. We wandered the church grounds and tracde khatchkars ("cross stones" -- unique and elaborate crosses carved on tufa or basalt tablets found primarily in Armenia) with our fingertips. There was no shortage of natural beauty on this journey. We hikde along the verdant banks of a stream below the monastery and, on the drive out of the gorge, noticed many caverns tucked into the outcroppings. In one of them, an enterprising man has converted the cave into a clean and comfortable restaurant. We weren't the only sightseers who found him: As we ventured into the cozy grotto, we saw him shuttling pitchers of red wine, hard-boiled eggs, barbecued pork and grilled vegetables to a table of raucous Russians, the largest of whom was wearing a drunken grin, a traditional sheepherder's cloak and crooked hat. About this time we discovered that Boris perceived his job as more than driver. We were his charges, and it was a role he assumed gravely. He was protector, wrinkling his brow in concern as the sheepherder and his friends loudly insisedt that we share a mug of wine, and negotiator, finagling the best price for our hotel room in Sisian later that evening. Shades of Stonehenge The next morning, we left our cold and dank hotel shortly after dawn because we were eager to see the Zorats stones -- or Zorakar -- in the day's first light. This circular arrangement of stones, thought to be a celestial observatory, is similar to England's Stonehenge, but older. The Bronze Age phenomenon lies on a barren rolling plain just outside of Sisian, and, like most other natural and manmade wonders in Armenia, is startlingly unprotected and un-commercialized. Only the snowcapped mountains, which loom over the windy field, stand guard. We wandered through the deserted site of lichen-covered stones and peered through holes that the ancient cosmographers might have drilled to better view the heavens. The road to Tatev is bumpy, but it soon opens to reveal a lushly wooded canyon -- the monastery perched on top like a crown. Indeed, this 9th century complex was viewed as something of a prize to invaders who attacked the site in numerous bloody waves. Other than a caretaker (an old woman who appeared periodically to gather pears that have fallen beneath a courtyard tree) we were once again practically alone, free to explore the faded frescoes in dark rooms; to consider the grisly remnants of a fairly recent chicken sacrifice; to climb the lurchy heights of the fortified walls, and to imagine the 13th century Mongols who, historians say, pushed Christians into the gorge. Our only disappointment was Devil's Bridge, which we passed on the way to Tatev. The rock formation and hot springs might be beautiful, but the site is trashed by beer bottles, cigarette wrappers and other remnants of partying. It would have been better to stay longer at Tatev sipping a cup of Boris' ubiquitous coffee or just soaking in the sun on one of the precipices before the long drive back to Yerevan. 'New Armenia' in the city Back in Yerevan -- with its rich history and plethora of significant museums and fun restaurants -- we find no shortage of things to do. This city of 1.3 million is culturally vibrant and staggeringly old, older than Rome -- by 29 years. To put that in perspective, when construction workers happened to ram into a 700-year-old stone aqueduct, as they did last summer, it hardly registered a blip on their archaeological radar screen. The National Museum on bustling Republic Square -- formerly called Lenin Square -- is as good of a starting place as any to get a flavor for the country. Also known as the State Museum of Armenian History, it has an English-speaking guide who can show you Uratian cuneiform inscriptions dating back to the 8th century B.C. and 3,000-year-old silver rhytons (drinking vessels), wine vats and horse carriages uncovered in Lake Sevan. From there, you can branch out to other not-to-be-missed sites (the streets are arranged in a compact, easy-to-navigate pattern, and anything too hard to reach by foot is a cheap cab ride away.) Stroll through the Vernissage, a festive outdoor market that operates each weekend near Republic Square. Here you'll find accordions, old toasters, Russian nesting dolls, obscure car parts, jewelry and strolling musicians. The "closed bazaar," a football stadium-sized indoor market on West Mashtots Avenue, brims with fresh fruits and vegetables displayed like gleaming jewels, and brightly colored spices measured with a one-ounce shot glass. The Matenadaran rare document museum (at 53 Mesrop Mashtots St.) houses an extraordinary collection of ancient manuscripts, some dating to the 9th century. An English tour guide -- just $2.50 above the regular $4 admission fee -- will heighten the experience. The highlight is a huge 15th century book of Armenian history. It was ripped in half and smuggled out of the country by two peasant women, at great peril, during the 1915 genocide. Both women, and both halves of the book, survived. This museum pays homage to Mesrop Mashtots, the founder of the Armenian alphabet, unchanged since its inception in 405 A.D. That the alphabet and the Armenian language are still intact after nearly 2,000 years is evidence of a country that has fiercely resisted assimilation. Echoing Saroyan Armenians are fond of naming streets after, and quoting, their heroes, from playwrights to poets to war generals. But it is novelist William Saroyan who is most often quoted when Armenians talk about their country coming perilously close to, then back from, the brink of extinction more times than they can count. His most famous quote speaks to the resilience of his people: "I should like to see any power of the world destroy this race, this small tribe of unimportant people, whose wars have all been fought and lost, whose structures have crumbled, literature is unread, music is unheard and prayers are no more answered. . . . Burn their homes and churches. Then see if they will not laugh, sing and pray again. For when two of them meet anywhere in the world, see if they will not create a new Armenia." Saroyan's words have never been more relevant, according to the editor of Armenian International Magazine in Yerevan, which caters to English-speaking Armenians. "We only had two choices: a downward spiral after Soviet totalitarianism or to blossom," said Laura Gononian. "And we're blossoming. We're undergoing a renaissance in art, music and in building. We're like the phoenix -- we keep getting pounded and we keep coming back." -------------------------------------------------------------------------------- If you go Spring and autumn are the best times to visit, with moderate temperatures and dry weather. The official currency is the Armenian dram, but U.S. dollars are widely used. At press time $1 equals 585 dram. Yerevan has a cash economy, so credit cards aren't helpful here. All prices below are given in U.S. dollars; all locations are in Yerevan. Getting there A passport and visa are required. Three-week tourist visas are relatively easy to obtain through the Armenian consulate in Los Angeles (for details, click on "Consular Affairs" at www.armeniaemb.org or call 310-657-6102), or at Zvarnots Airport upon arrival. British Airways is the leading carrier serving Armenia, with flights from London to Yerevan three times a week. Upon arrival at Zvarnots, the 20-minute cab ride to the city center should cost about $15. What to do In Yerevan, your first stop should be the Armenian Tourism Development Agency at 3 Nalbandyan St., not far from Republic Square (look for the red pomegranate sign above their doorway). The staff is bend-over-backwards helpful and can provide you with maps, books on Armenian history, hotel information, and phone numbers of reputable guides and drivers. Phone: (011) 374-1-54-23- 03 or 54-47-91. Sightseeing tour operators: Menua Tours (www.menuatours.com), Sati (www.satiglobal.com) and Princess Maneh ([email protected]) are just three of the many travel agencies that offer sightseeing tours in Armenia. If you plan to hike Mount Aragat (not Ararat, which is in Turkey), note that most tour operators stop leading trips up the peak after Sept. 30. Where to stay Congress Hotel, 1 Italia Street (just south of Republic Square). 011-374-1-58-00-95; fax 011-374-1-52-22-24; e-mail [email protected]. A clean and modern four-star facility, it has small rooms with private baths and air conditioning, plus a pool, fitness center, restaurant and bar. Doubles, $100. Armenia Marriott Hotel Yerevan, 1 Amirian Street, at Republic Square. 011-374-1-59-90-00; e-mail: [email protected]. Formerly the Hotel Armenia, it's considered by many to be the city's flagship hotel The rooms are on the small side but they are nice, with private baths, air conditioning, satellite television and phones. Facilities include two restaurants, cafe, bar, health club and business services. Doubles, $140. Includes breakfast buffet. PLACES TO EAT Dolmama, 10 Pushkin St., 011-374-1-56-8921. Owner Jarair Avanian has created an upscale but cozy continental eatery centrally located in downtown Yerevan. Entrees range from $13 to $18. Old Erivan, 2 Northern Ave., 011-374-1-54-05-75). This four-story eatery is actually several restaurants under one roof, with dining rooms ranging from elegant European to rooftop al fresco dining with traditional Armenian food and live folk music. The ambitious dйcor and lively entertainment is belied by the moderate prices. Entrees range from $5 to $7. For more information The Armenian embassy Web site www.armeniaemb.org has sightseeing tips and lodging information under its "Discover Armenia" link. Other helpful Web sites include www.armeniadiaspora.com and www.armeniainfo.am. http://www.sfgate.com/cgi-bin/article.cgi?...TRGD8991V41.TMP

Armenian archbishop quizzed over spat with yeshiva student By Amiram Barkat The Armenian archbishop in Israel, Nourhan Manougian, was questioned under warning by police yesterday after he slapped a yeshiva student during a procession marking the Exaltation of the Holy Cross in Jerusalem's Old City. The archbishop slapped the student after the latter spat at the cross the Armenians were carrying and at Manougian himself. The incident developed into a brawl during which Manougian's ceremonial medallion, which has been used by Armenian archbishops since the 17th century, broke. (It broke? Surely, the jew had nothing to do with that. ) The incident developed into a brawl during which Manougian's ceremonial medallion, which has been used by Armenian archbishops since the 17th century, broke. The yeshiva student was also detained for questioning. Police are now considering whether to initiate criminal proceedings against the Armenian archbishop and to charge him with assault. Meanwhile, the incident has sparked much anger among the clergy of the small Armenian community in Jerusalem. Religious Jews, among them yeshiva students, customarily spit on the ground as a sign of disgust on seeing the cross. (Imagine the uproar if jews were treated that way.) The Armenians, who live adjacent to the Jewish Quarter of the Old City, suffer from this phenomenon more than any of the other Christian sects in the Old City. Manougian says he and his colleagues have already learned to live with it. "I no longer get worked up by people who turn around and spit when I pass them by in the street; but to approach in the middle of a religious procession and to spit on the cross in front of all the priests of the sect is humiliation that we are not prepared to accept," he notes. A policeman is customarily posted to guard the Armenians' religious processions, but doesn't generally do anything to prevent the spitting. (Of course not. That is just jews being jews.) The Armenians took the matter up with Interior Minister Avraham Poraz some seven months ago, but nothing has been done about till now. "The Israeli government is anti-Christian," Manougian charges. "It cries out in the face of any harm done to Jews all over the world, but is simply not interested at all when we are humiliated on an almost daily basis." Lawmaker Rabbi Michael Melchior (Labor Party) says the phenomenon should be tackled through educational means. "I would expect prominent figures among the religious and ultra-Orthodox sectors, such as the chief rabbis, to denounce this phenomenon," he says. http://www.haaretzdaily.com/hasen/pages/Sh...n&itemNo=486934 Note: Haaretz has now removed the article now

Bravo http://www.rustrana.ru/article.php?nid=2417&new=1 Армянин, сочувствующий Буданову, предотвратил теракт в Москве Вечером прошедшего вторника москвич Сергей Аветисян, занимающийся частным извозом, предотвратил взрыв в крупном московском магазине, сам об этом не догадываясь - он подрался с попутчиками из-за дела Буданова, с помощью газового пистолета заставил их высадиться из машины, а позже нашел в оставленной ими сумке взрывчатку. Двое мужчин кавказской внешности направлялись в "Рамстор" на Шереметьевской улице, и неизвестно, что бы произошло в гипермаркете, если бы не случайная ссора в автомобиле. "Около семи вечера (вторник&#1072 я ехал домой, - рассказал Сергей Аветисян в интервью газете GZT.ru. - На Садовом кольце, немного не доезжая до проспекта Мира, я увидел двух голосующих мужчин. Это были кавказцы, одному на вид лет 35, другой помоложе - около 25. Решил, что земляки, остановился. Попросили довезти до "Рамстора" на Шереметьевской улице. Мне это по пути домой. Старший сел вперед, второй - сзади". В том, что пассажиры не земляки, Аветисян убедился быстро, пишет газета. "Я понимаю языки многих народов Закавказья - грузинский, азербайджанский, но тот, на котором они разговаривали между собой, я не знал. Думаю, что это либо чеченцы, либо ингуши", - рассказал он. По автомобильному радио начали передавать новости. Одно из первых сообщений было о том, что Буданов отозвал свое прошение о помиловании. "Когда по приемнику сказали про Буданова, эти двое, обращаясь ко мне, начали поливать его грязью, говорили, что таких, как Буданов, надо уничтожать, и никакого помилования он и ему подобные не заслуживают, при этом в выражениях не стеснялись, - продолжил Аветисян. - Я же считаю, что вины Буданова нет никакой, он солдат и был на войне. У людей уже после войны крыша едет, а все, за что его осудили, произошло во время войны, тем более что убитая была снайпером. Все это я высказал этим двоим". Пассажирам это не понравилось, и они продолжили гнуть свое. "Слушать их я больше не хотел, - объяснил Аветисян. - Остановился (недалеко от станции метро "Проспект Мира") и потребовал: "Выходите, дальше я вас не повезу". Тут тот, что сидел рядом со мной, схватил меня за грудки, а второй выскочил из машины и ударил меня несколько раз по голове через открытое окно. У меня до сих пор левая сторона припухшая. Мне удалось освободиться от первого, хотя рубашка порвалась, и выбраться из машины. На всякий случай я вожу с собой газовый пистолет и решил, что это именно тот случай, когда могу им воспользоваться. Достал пистолет и, направив на них, закричал: "Не двигаться, быстро документы". После этого они так стремительно убежали, что я даже не понял в какую сторону". Затем Аветисян отправился домой. Когда он подъехал к дому и стал парковать машину, на заднем сидении заметил полиэтиленовый пакет, брошенный попутчиками. Внутри были сливы. Уже дома он изучил содержимое пакета. "Когда я разгреб сливы (их было около двух килограм&#1084, под ними нашел еще один пакет, а в нем коробка. Внутри оказался прямоугольный брусок, вначале подумал, что это мыло, но, перевернув его, я увидел посередине небольшое углубление и понял, что это такое. Еще в коробке лежал небольшой предмет, похожий на стержень, я догадался, что это детонатор". Позже милиционеры определили, что в пакете находилась 400-граммовая тротиловая шашка. Поразительно, но, по словам Сергея, поняв, что у него в руках находится взрывчатка, он даже не запаниковал. "Я не первый день живу на свете и понял, что взрывчатка не в боевом состоянии, поскольку к ней ничего не подсоединено, а тротил, я знаю, можно даже плавить без всяких последствий. Испугался я другого. Ведь у меня газовый пистолет, а если бы они в ответ вытащили настоящее оружие"? О находке Аветисян сообщил в милицию: "Милиционеры приехали очень быстро. Забрали взрывчатку, мне пришлось поехать вместе с ними, но все сотрудники, которые беседовали со мной, вели себя по-человечески, хотя мне и пришлось провести у них почти всю ночь". Домой он вернулся только в шесть утра. По описанию, полученному от Аветисяна, милиционеры смогли составить фотороботы попутчиков. Возбуждено уголовное дело. Теперь следствие пытается установить их личности, а также для чего они ехали к "Рамстору", причем в то время, когда там больше всего посетителей. Тем более что гипермаркет на Шереметьевской - это десятки магазинов, в том числе большой продуктовый супермаркет, кинотеатр, развлекательные центры, рестораны и закусочные, отмечает GZT.ru. По данным милицейских экспертов, радиус полного поражения найденного Аветисяном взрывного устройства мог составить 5-8 м, но если бы взрыв произошел в замкнутом пространстве, поражающий эффект был бы значительно усилен. К тому же, как говорят эксперты, брошенный неизвестными заряд был фактически готовым к применению. Достаточно было подсоединить элементы питания, что заняло бы у подготовленного человека от силы полминуты.