Changes

Lives of saints and martyrologies were prevalent Armenian literary genres. Initially martyrology had three components: conflict between the Christian and his heathen torturer; interrogation between judge and defendant; and martyrdom. As political conditions changed, historical truth replaced idealization, superhuman saints became humanized, and visions and miracles gave way to stories of hardships suffered by ordinary individuals as under the Turks.  

Lives of saints and martyrologies were prevalent Armenian literary genres. Initially martyrology had three components: conflict between the Christian and his heathen torturer; interrogation between judge and defendant; and martyrdom. As political conditions changed, historical truth replaced idealization, superhuman saints became humanized, and visions and miracles gave way to stories of hardships suffered by ordinary individuals as under the Turks.  

Of the many 17th-century Armenian poets, the best known was Nerses Mokats'i (d. 1625), who studied at the Amrdolu monastery in Bitlis and the Mets Anapat in Siunik'; later he founded a monastic order on the island of Lim in Lake Van. Many works focused on the exile forced on many Armenians and the destruction wrought in Armenia by foreign forces, comparing this with the fate of Jerusalem. The destruction of the Armenian city of T'okhat' in 1602 by the Jalalis was lamented by Step'anos and Hakob T'okhat'ts'i. Simeon Lehats'i (1584-1637) criticized the educational level of the clergy in his historical poem Vipasanut'iun Nikolakan [Nikolian epic]. Many works eulogized cities and monasteries. Others were historical, such as the ''History of the Ottoman Kings'' and odes to John III Sobieski and [[Louis XIV]] by Eremia Ch'elepi K'eomiurchyan (1637–95).  

Of the many 17th century Armenian poets, the best known was Nerses Mokats'i (d. 1625), who studied at the Amrdolu monastery in Bitlis and the Mets Anapat in Siunik'; later he founded a monastic order on the island of Lim in Lake Van. Many works focused on the exile forced on many Armenians and the destruction wrought in Armenia by foreign forces, comparing this with the fate of Jerusalem. The destruction of the Armenian city of T'okhat' in 1602 by the Jalalis was lamented by Step'anos and Hakob T'okhat'ts'i. Simeon Lehats'i (1584-1637) criticized the educational level of the clergy in his historical poem Vipasanut'iun Nikolakan [Nikolian epic]. Many works eulogized cities and monasteries. Others were historical, such as the ''History of the Ottoman Kings'' and odes to John III Sobieski and [[Louis XIV]] by Eremia Ch'elepi K'eomiurchyan (1637–95).  

The religious meditational poem Matyan Oghbergut'yan [Book of lamentations] by the medieval Armenian cleric Grigor Narekats'i (951-1003) was published widely in the 18th century and inspired contemporary poets such as Petros Nakhijevants'i (d. 1784) and Movses Jughayets'i.  

The religious meditational poem Matyan Oghbergut'yan [Book of lamentations] by the medieval Armenian cleric Grigor Narekats'i (951-1003) was published widely in the 18th century and inspired contemporary poets such as Petros Nakhijevants'i (d. 1784) and Movses Jughayets'i.  

====Music and song====

====Music and song====

Valuable poetry and songs were written by Bishop Petros Berdoumian Nakhichevantsi, (d. 1784) erudite theologian and poet. He represents the revival and renovation of 18th-century national religious songs, which were meant to combat the weakening in traditional Armenian piety and morals due to the plans of the sultans to assimilate subject nations. Nakhichevantsi witnessed the siege of Nakhichevan in 1740 by the tyrant Tahmaz, and his Elegy expressed the nation's sufferings and the misery of the church. His message to the people is to struggle against tyranny and live a meaningful life.  

Valuable poetry and songs were written by Bishop Petros Berdoumian Nakhichevantsi, (d. 1784) erudite theologian and poet. He represents the revival and renovation of 18th century national religious songs, which were meant to combat the weakening in traditional Armenian piety and morals due to the plans of the sultans to assimilate subject nations. Nakhichevantsi witnessed the siege of Nakhichevan in 1740 by the tyrant Tahmaz, and his Elegy expressed the nation's sufferings and the misery of the church. His message to the people is to struggle against tyranny and live a meaningful life.  

Armenian folk songs emerged when minstrels transmitted mythological and epic songs orally from generation to generation. Later folk songs reflected every aspect of life: love, religion, humor, patriotism, aspiration for freedom, emigrants' nostalgia, wedding songs, lullabies, dances, and festivities. In 1891 Komitas (1869-1935) started collecting and setting them to music, a program that folklorists have continued. After World War I, floklorists traveled across Europe to systematically collect, set to music, and save thousands of folk songs from permanent loss.  

Armenian folk songs emerged when minstrels transmitted mythological and epic songs orally from generation to generation. Later folk songs reflected every aspect of life: love, religion, humor, patriotism, aspiration for freedom, emigrants' nostalgia, wedding songs, lullabies, dances, and festivities. In 1891 Komitas (1869-1935) started collecting and setting them to music, a program that folklorists have continued. After World War I, floklorists traveled across Europe to systematically collect, set to music, and save thousands of folk songs from permanent loss.  

The classical musician Genari Korganov (1858–90) was known as a pianist, composer, and critic. He was the music critic for the Tiflis (Tbilisi) ''Kavkaz'' (''Caucasus'') newspaper, his principal interest being operatic and symphonic works, and gave a number of recitals from 1884 to his sudden death in 1890. The Russian composer Mikhail Ippolitov-Ivanov (1859-1935) dedicated his Armenian Rhapsody to him.  

The classical musician Genari Korganov (1858–90) was known as a pianist, composer, and critic. He was the music critic for the Tiflis (Tbilisi) ''Kavkaz'' (''Caucasus'') newspaper, his principal interest being operatic and symphonic works, and gave a number of recitals from 1884 to his sudden death in 1890. The Russian composer Mikhail Ippolitov-Ivanov (1859-1935) dedicated his Armenian Rhapsody to him.  

A leading musician of the 20th century was Armen Tigranian (1879-1950) of Yerevan. In 1912 he composed his opera "Anush", based on Hovhannes Toumanian's dramatic ballad reflecting Armenian village life. Reedited in its final form in 1939, Anush has been popular with Armenians everywhere. Tigranian's second opera, "Davit-Bek" (started during World War II and finished in 1949) was inspired by an 18th-century national freedom fighter. Tigranian's music is melodious, lyric, and closely linked with traditional Armenian secular and church songs, truly the music of the people, composed with inspiration, talent, and technical skill.

A leading musician of the 20th century was Armen Tigranian (1879-1950) of Yerevan. In 1912 he composed his opera "Anush", based on Hovhannes Toumanian's dramatic ballad reflecting Armenian village life. Reedited in its final form in 1939, Anush has been popular with Armenians everywhere. Tigranian's second opera, "Davit-Bek" (started during World War II and finished in 1949) was inspired by an 18th century national freedom fighter. Tigranian's music is melodious, lyric, and closely linked with traditional Armenian secular and church songs, truly the music of the people, composed with inspiration, talent, and technical skill.

The most important Armenian composer was [[Aram Khachaturian]] (1903–78). Born in Tiflis, he moved to Moscow in 1924 and built his careeer there. he was an enthusiastic Communist until his music was condemned by the Party in 1948.<ref>Victor Yuzefovich, ''Aram Ilych Khachaturyan,'' (1985) 283 pp.</ref>

The most important Armenian composer was [[Aram Khachaturian]] (1903–78). Born in Tiflis, he moved to Moscow in 1924 and built his careeer there. he was an enthusiastic Communist until his music was condemned by the Party in 1948.<ref>Victor Yuzefovich, ''Aram Ilych Khachaturyan,'' (1985) 283 pp.</ref>

The historian Ashot Hovhannisyan (1887-1972) studied in Germany where he received his doctorate in 1913. In 1920 he was a member of the Soviet Russian delegation sent to negotiate with the government of Armenia. Subsequently he held a number of educational and political posts. Arrested in 1937, he resumed his historical studies in 1954 and was appointed director of the Historical Section of the Armenian Academy of Sciences in 1961. During this period he published several important works, the principal one being his ''Drvagner Hay Azatagrakan Mtk'i Patmut'yan'' [Episodes in the history of the concept of Armenian liberation].  

The historian Ashot Hovhannisyan (1887-1972) studied in Germany where he received his doctorate in 1913. In 1920 he was a member of the Soviet Russian delegation sent to negotiate with the government of Armenia. Subsequently he held a number of educational and political posts. Arrested in 1937, he resumed his historical studies in 1954 and was appointed director of the Historical Section of the Armenian Academy of Sciences in 1961. During this period he published several important works, the principal one being his ''Drvagner Hay Azatagrakan Mtk'i Patmut'yan'' [Episodes in the history of the concept of Armenian liberation].  

Under the totalitarian Soviet regime, historiographical policy was laid down by the Party authorities and imposed through the Academy of Sciences. As a consequence, 19th-20th-century Armenian history could not be analyzed critically. The events of 1917-21 had to be discussed purely from a class point of view, suppressing national aspects. In medieval studies, Armenian history of the 12th and 13th centuries could not be based on primary evidence; the religious T'ondrakian movement had to be presented purely as a social phenomenon. Nevertheless, many good studies were published, especially on the ancient and medieval periods. There were also some positive aspects of Soviet policy, such as the establishment of the Academy of Sciences of Armenia in 1943.  

Under the totalitarian Soviet regime, historiographical policy was laid down by the Party authorities and imposed through the Academy of Sciences. As a consequence, 19th-20th century Armenian history could not be analyzed critically. The events of 1917-21 had to be discussed purely from a class point of view, suppressing national aspects. In medieval studies, Armenian history of the 12th and 13th centuries could not be based on primary evidence; the religious T'ondrakian movement had to be presented purely as a social phenomenon. Nevertheless, many good studies were published, especially on the ancient and medieval periods. There were also some positive aspects of Soviet policy, such as the establishment of the Academy of Sciences of Armenia in 1943.  

==Further reading==

==Further reading==