User:Yerevantsi/sandbox/Shirakatsi

Anania Shirakatsi

Dprevank monastery ??? north of Ani, but Gyumri???

https://arar.sci.am/dlibra/publication/350734/edition/323074/content?ref=struct 610-ական թուականների վերջին շարադրուած «Աշխարհացոյց»ի հեղինակի ճշտման փորձ

sorted

Vazgen Manukyan MANUKIAN, VAZGEN (1946– ). Political activist, prime minister of Armenia. Manukian was born in Yerevan, and received his higher education at Yerevan State University. He studied mechanical mathematics and pursued a degree at Lomonosov University in Moscow. While in Moscow, he organized an Armenian cultural club. For demonstrating in front of the Turkish Embassy on 24 April 1966, in a commemorative protest of the Armenian Genocide, he was expelled from Moscow. He completed his doctorate in Novosybirsk, and began teaching at his alma mater in Yerevan. Manukian also returned to political activism in Yerevan, and with like-minded academics he founded the Anania Shirakatsi Club. The group was named for the renowned Armenian scientist–mathematician of the Middle Ages. The club attracted members who later emerged as figures in the Karabakh Movement.

In contrast, the main contribution of the Armenian redaction is to supplement the brief classical section regarding the Sasanian Empire with an original survey of the region according to the same methodology and approach, beginning at Asiatic Sarmatia. This more detailed treatment is especially valuable for the Caucasian portion, providing the only comprehensive documentation of the area's subdivision into districts for the early period. It is not clear what sort of evidence this section is based on and the translator's postulation of the author's access to Persian archives is perhaps rather sanguine.

Michael E. Stone Anania of Shirak (c. 615 - c. 690 CE.) [more]

Christina Maranci: The Geography attributed to Anania Shirakats‘i, by its very nature, is also global in sweep and constitutes the earliest surviving description of the entire known world in the Armenian language.10

unsorted

https://muse.jhu.edu/pub/1/article/239940/summary

https://brill.com/display/book/9789004344594/B9789004344594-s006.xml The Dark Ages: Break or continuity? Paul Lemerle

Анания Ширакаци

https://bigenc.ru/education/text/1820537 Great Russian Encyclopedia hymnographer Автор значит. части шараканов (духовных гимнов). Объ­яс­нял ла­до­вую ос­но­ву арм. мо­но­дии, при­ло­жив к ней уче­ние нео­пи­фа­го­рей­цев об от­но­ше­ни­ях це­лых чи­сел.

ru:Арутюнова-Фиданян, Виада Артуровна https://www.pravenc.ru/text/114762.html Orthodox Encyclopedia Perhaps it was through A. Sh. that the ideas of the Alexandrian Greeks about acoustics spread to Iran, where the Arabic translations of the works of ancient authors concerning these problems appeared no earlier than the 8th-9th centuries.

A. Sh. is traditionally considered the author of a significant part of the sharakans (spiritual hymns) on the feasts of Holy Pascha, the Transfiguration of the Lord and Pentecost.

https://ixtheo.de/Record/1750438003 Sciences and Learning in Armenia between Anania Širakac‘i and Grigor Magistros https://www.orientaliachristiana.it/summaries2020.pdf

Creators of Mathematical and Computational Sciences Anania Shirakatsi (610-685) was an Armenian scholar, mathematician, and geographer. His most famous works are Geography Guide and Cosmography. His greatest claim to fame is his discovery of the fact that the Earth is round and that there was more to the heavens and world than the standard Aristotelian belief purported at the time.

His On Weights and Measures, reworking a text of Epiphanius of Cyprus (c.315-c.403), included the Persian and Armenian systems. He also wrote a discourse about Easter and Christmas, and works of cosmography, astronomy, chronology and mathematics. In the 660s Anania was asked by Katholikos Anastas (661-7) to compose a perpetual calendar of ecclesiastical feasts, both movable and fixed, but Anastas' death prevented its adoption.

Hewsen

• Hewsen, Robert H. (2001). Armenia: A Historical Atlas. University of Chicago Press. ISBN 0-226-33228-4.

1: the first systematic geographical description of Armenia was the Ashkharhats'oyts' 'Geography', prepared by Ananias of Shirak in the seventh century

43: Of the many misconceptions which have obscured our understanding of early Armenian history, one of the most serious has been the confused picture we have had of the geopolitical structure of ancient Armenia. The sources of this confusion lie in the seventh-century Armenian geographical text known as the Ailxarhac'oye' (ASX) 'Geography', once attributed to Moses of Xoren and now, more convincingly, to Ananias of Sirak (Anania Sirakae'i), which provides us with an anachronistic and erroneous description of the ancient Armenian state. The problems of this work will be discussed in connection with map 77 and need not detain us here. What is important to understand is that at this period Armenia did not consist of fifteen provinces subdivided into some two hundred districts but rather of some two hundred districts large and small, with some of the smaller ones being parts of the larger, the arrangement varying greatly over the centuries as they appear in various larger combinations and guises.

78

92։ Continuous contact with Greek authors, however, led to an enormous enrichment of the Armenian vocabulary and an increasingly versatile language capa· ble of expressing the subtlest nuances of the most complex Greek philosophical works. In science, too, the influence of the Byzantines was striking, the polymath Ananias of Sirak (Anania Sirakac'i) , who studied under the Byzantine scholar Tukhikos in Trebizond, being the major figure in Armenian secular learning. Ananias not only composed textbooks on arithmetic and mathematics and wrote works on astronomy, cosmography, weights and measures, geography, and calendrical stud· ies, but also opened his own school in Armenia, said to have been the first to teach a classical curriculum. In the eleventh century, Gregory Magistros was equally steeped in Byzantine learning.

101։ ARMENIA ACCORDING TO THE .A5XARHAC'OYC'
258

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1992 Geography [review: Schütz, Edmond (1998). and Cowe, S. Peter (1997)]

https://archive.org/details/TheGeographyOfAnaniasOfSirak Anania Sirakac'i, a useful synopsis of whose life and works appears in appendix 2 [of Hewsen 1992]

Russell

http://www.old.ysu.am/files/09J_Rassel.pdf

http://www.old.ysu.am/science/en/publications/type/3/page/5582

«Վեց հազարյակ» մատյանը հայոց մեջ | «Բանբեր Երևանի համալսարանի», 1 (64), Երևան 1988թ., էջ 85-93 | 

In his Cosmology (Arm. Tiezeragitut'iwn), part three, "Concerning the Earth" (Yalags erkri), Anania considers the assertion of heathen philosophers that creatures live on both sides of the earth - just as flies can stand anywhere on the round surface of the apple -- he adds; so that for twelve hours of the day the Sun gives his light to the antipodeans. The question interests him, and he objects that even here, the Sun gives light to more uninhabited regions - the icy wastes of the North, the burning deserts of the South - than to inhabited ones. Is it right that still more of the Sun's light should be spent on waste places? Are there people on the other side of the earth or not? There are not, he concludes; and instead of offering a logical proof, he recounts a dream-vision. One could scarcely expect a demonstration from observed evidence: Columbus was centuries in the future. Yet his vision, it will be seen, is of a type common in Late Antiquity. Although it belongs most closely to Greco-Roman and alchemical tradition, there may be connections to Mithraism, both through the latter traditions and by virtue of Anania's own Armenian heritage, steeped in the cult of the Iranian god. Here, then, is the vision. Anania addresses his readers:

"But I consider myself obliged to relate to you in this regard my own doubts. For although it was known to me from the Prophets, all the holy Scriptures, and the sayings of the clerics, that there is no living thing underneath the earth, I affirmed still that there were antipodeans, and assumed that my opinion was in agreement with the divine Word. And do not now accuse me, my dear ones, for the Knower of secrets is aware I do not lie. Once in the morning, whilst I was at prayer in the martyrium of St. Eugenios, and these ideas were agitating my mind, I fell asleep. And I saw in a dream how the Sun, after rising, inclined to descend to earth. I went forward and embraced him. And he was a youth, beardless, with golden visage, and his lips seemed leafed in gold. And he was attired in white and shining raiment. Dazzling light emanated from his mouth. I said to him, 'Long have I sought to hear your words. Tell me now, when you leave us, to whom do you give light? Beneath the earth are there any other living creatures, or not? And he replied, 'No, there are not, I shed my light upon lifeless mountains, crags, canyons, and hollows'. And I told my teacher of this. And he said to me, 'Why had you not asked me of this?' And he showed me the orations of the blessed Amphilokhios, who had written a commentary on Job, and the word of the Lord, which says, 'Which are those regions where at night I hide the Sun from all creations?" Now, we must believe our godly teacher and men like him, and not the outsiders"2 

although he mentions that the storms on Lake Van are believed by the Armenians to be caused by the removal of dragons from the water by the god Vahagn višapak'al, the "Dragon-reaper", he presents this lore as superstition, not scientific information.

Evidently, speculation about the Sun's nocturnal course has some significance beyond the merely physical; and meeting the Sun in a vision is a recognized and respected experience Anania's learned readers would not have ridiculed.

Visions of the Sun were sought in the Hellenistic world. Several centuries before Anania, a pagan pilgrim purified himself and fell asleep in a small town in Egypt, in the temple of the local god Mandulis Aion, hoping for a vision of the divinity. He was rewarded, and left an inscription in which he admitted he had wondered whether Mandulis was the Sun god. In his dream, Mandulis passed through heaven as the Sun, and washed himself in the waters of immortality. The question was settled3. A Greco-Egyptian magical papyrus, somewhat misleadingly called by Dieterich the "Mithrasliturgie", describes a rite whereby the Sun god Mithras can be summoned. In this text, the god seems to be described twice, though the divinity who appears first, alone, may be Sol. The god or gods look much like each other, and like the Sun in Anania's vision : a golden-haired youth, bright to behold, with a white tunic and "powerful" (i.e., fiery) breath. The papyrus adds that the god will vouchsafe an oracle in verse which the initiate will understand later on4. The god comes the second time in the company of a bull, and from this and other particulars it is clear he is the tauroctonous Mithras of Roman Mithraism. Although the milieu of the magical procedure and vision are Greco-Egyptian, their object is an Iranian god.

The great ahura "lord" of Zoroastrianism, Mithra, Arm. Mihr, was an important divinity of pre-Christian Armenia. Legends about him in the national epic of Sasun survive down to the present, and their details suggest that many of the characteristic features of the Roman Mithras cave, raven, and wheel of destiny - might have come from Armenia. In ancient times, theophoric names with Mithra were very common in eastern Anatolia: Mithradates of Pontus is the obvious example. The Mithraists gathered for closely-guarded fraternal collations of sacrificial meat and were branded at initiation. Similar practices amongst the Kurdish Ahl-i Haqq of the Armenian plateau and northwestern Iran led W. Ivanow to postulate the survival of proto-Mithraic practices in the sect5. In the same region of the world, at least one important vision of the Sun by a Shi'a sectarian in Islam is recorded: in the mid- thirteenth century, Safi al-Dīn, ancestor of Shäh Ismāil, had a dream in which he was seated on the summit of Mount Qaf, with sable fur cap and sword. The Sun rose and covered the earth: the sword symbolized rule over the world; and the Sun, its splendor. Visions of the shakhs min nür, the man of light, are a constant of mystical initiation in Iranian Islam; and H. Corbin has suggested the term is identical to the phöteinos anthropos of the alchemist Zosimos of Panopolis, whose vision will be considered below°. In a narrative recorded in the 17th century, the legend is told of the mosque in Amida (Diyarbekir, called Tigranakert by Armenians) of Shams Effendi ("Sir Sun") or Sinoğlu ("Son of the Grave"): the latter's father had gone to battle when the child was still in his mother's womb, and had entrusted it to the Eternal. The mother died, but on his return the father opened the grave and beheld a radiant three-year-old boy who shone like the Sun (bir şems-i münevvir gulam-i pur envår) sucking his dead mother's unwithered breast7. The point of the story is that faith in God enables the Sun to shine in the dark realms of death, which have been defined since time immemorial as the place where the Sun cannot be seen*.

Visionary or miraculous encounters with the Sun are seen to persist in the probable homeland of Mithraism. Actual physical contact with the Sun seems to be an important aspect of Anania's vision: dramatically, he takes the radiant youth in his arms, and only then is the knowledge he seeks transmitted to him. But the way to greet the Sun, to establish mystical contact, to receive secrets, and to promise faithfully to guard them, seems to have been most commonly the handshake, usually preceded by an initiation or purification. Apuleius attributed to the Fides, the mystic handclasp, secreta numina9. The youthful Mithra. with the radiate nimbus of the Sun gleaming behind his Phrygian cap, grips the hand of Antiochos I of Commagene on a relief at Nimrud Dagh, presumably conferring divine favor. A man about to be initiated into the Mithraic fraternity underwent various purifications (see infra), and was then hoodwinked and caused to take an oath in the spe- laeum10. The Mithraic obligation was probably like the following, from a papyrus of initiation of another sect, published by Cumont: "I swear (in sincere good faith) to preserve (among the secrets) the mysteries that have been transmitted to me…. The papyrus indicates a sign was made on the initiate's hand after this. Amongst the Mithraists, the blindfold was removed after the oath, and the Pater presented his right hand to the new frater, in accordance, says Diodorus Siculus, with Persian custom11. For all its universality, the handclasp was seen as peculiarly Iranian by some ancient writers. Josephus, for example, records how the Parthian Artabanus gave the rebel Anilacus his right hand, "the greatest pledge of security with all those barbarians to those who converse with them"12.

In Zoroastrian practice, the hamazor (lit. "with the same power") a ritual grip of both hands, is still performed by priests and laity to share the blessings of a completed ritual13. The handclasp is of still greater ritual importance and symbolism amongst the Mandaeans, a Gnostic sect of Iraq steeped in ancient Iranian usages. At the baptismal cere- mony, the neophyte and priest exchange a grip of the right hand called the kuštā (lit. "truth")14: it symbolizes contact (Aram. laufa) with the world of light, and a Song of Ascent of the Left Ginza hymn cycle makes explicit the theme of meeting the being of light with the handshake: "When I arrived at the water-brooks / a discharge of radiance met me. / It took me by the palm of my right hand / and brought me over the streams. / Radiance was brought and I was clothed in it… My soul found that for which it yearned"15. For the Mandaeans, any consecrated body of water is the Jordan of the Land of Israel; yet the same Tigris in which Mandaeans are baptized is the scene of a rite of initiatory purification in an Iranian, and possibly Mithraic, milieu (but without a handshake) in the fictional Menippus of Lucian.16

In his Peri aretes, "Concerning the Art", the third-century A.D. alchemist Zosimos of Panopolis relates a dream-vision in which he beholds "one clothed in white and handsome to see, whose name was called the Sun at Meridian". The figure is to be sacrificed Zosimos does not touch him - and seems to symbolize the revelation of the secrets of the workings of alchemy. C.G. Jung, who studied the passage, reported that dream-visions of a shining male figure were reported by people who knew nothing of alchemy: the image of the Sun seems to represent, in these contemporary cases, too, a secret to be revealed to the dreamer17. Some alchemical drawings as late as the 17th century use forms and symbols common to Mithraism; and the allegorical interpretation of the alchemical procedure corresponds at several points to what we know of Mithraic initiation. It is possible that Mithraic symbols were transmitted through the Middle Ages and used by alchemists, whose own tradition was continuous from ancient times 18

The encounter with the Sun, usually accompanied by physical contact, for the purpose of discovering a secret19, is found in Hellenistic religious visions, ritualized in Mithraism, metaphorized in alchemy, and reflected in the Islamic sectarian teachings of Northwestern Iran, that is, near Armenia. Although the anonymous worshipper of Mandulis Aion and the alchemist Zosimos of Panopolis are both Egyptians, the Armenian Anania Sirakac'i, also reputed to be an alchemist, partakes of the same Late Antique traditions as they: the legendary priest and magician Petesis, mentioned in alchemical Mss., has a typically Egyp- tian name, but is called a king of Armenia20. Previous visions produced religious or esoteric enlightenment, but Anania in his dream-vision asks what appears to be a disconcertingly mundane question: Are there antipodeans?

But the question is not as commonplace as one might think. Centuries before the Age of Exploration, the kind of interest and speculation aroused by the question of whether there were people on the nether side of the globe might be compared to the issue of flying saucers and extraterrestrials today. Of course, the pagan philosophers were right in saying there were antipodeans, and Anania's solar informer was piously mistaken - another case of science waylaid by Christian cosmography. But the background of Anania's question is venerable. The Egyptian text often called Am Duat, "What is in the underworld", describes the strange places and beings visited by the Sun-god Re' during the nocturnal journey from the West back to the East21; and in Old Indian myth, the Sun goes down every night into the mysterious deeps of Varuna22 - men have speculated since the dawn of civilization about the inaccessible regions on which the Sun sheds his light between dusk and dawn.

Finally, Anania relates his subsequent encounter with Tykhikos, whose library contained all those occult books. The teacher's guarded disturbance at this admission of an experience uncomfortably pagan and alchemical comes across, even though Sirakac'i must have recorded it all many years later. Anania has been too good a student; and the Greek hastens to advise his adept Armenian pupil to consult a sound, orthodox commentary on Job. Curiously too, Anania omits all refe- rence to the dream vision from his short autobiography, perhaps out of caution. For a vision like his was emotionally and spiritually powerful and fulfilling, It came to him in a form perhaps conditioned by his expectations, like the near death experiences of this age, which seem so closely to resemble each other, but differ from visions of earlier ages at similar points of crisis, which resemble each other in turn. Most visions in Armenian literature are ostentatiously Christian: Anania's, perhaps because it is not, is isolated; yet it remains an interesting addition to the visionary literature of late Antiquity from a land on the frontier of the Iranian and Greco-Roman worlds.

Soviet

Հայ ժողովրդի պատմություն, Հ. 2., 1984

http://serials.flib.sci.am/openreader/Hay%20joxovrdi%20patmutyun_%20h.2/book/index.html#page/594/mode/2up

Փիլիսոփայություն. Բնափիլիսոփայություն և ճշգրիտ գիտություններ։ Անանիա Շիրակացի

Sen Arevshatyan

pp. 526-527

Հայ փիլիսոփայական մտքի աշխարհիկ ուղղությանն է պատկանում

Անանիա Շիրակացին (610-685)

բնական, ճշգրիտ գիտությունների հիմնադիրը Հայաստանում և բնագիտական ուղղության հիմնադիրը հայ միջնադարյան փիլիսոփայության մեջ

Ճիշտ է, Անանիա Շիրակացու մոտ քրիստոնեական ոգին դրսևորվում է ավելի ուժգին, քան ասենք, V-VI դդ. հունաբան դպրոցի գործիչների մոտ, և նա փաստորեն ձգտում է հելլենական գիտության նվաճումները մոտեցնել հկեղեցական դրույթներին՝ դրանց հիմնավորումը տալու համար, բայց այնուամենայնիվ, չնայած իր անհետևողականությանը, նա հանդես է գալիս որպես բնական գիտելիքների և բնափիլիսոփալության խոշորագույն ներկայացուցիչը վաղ ֆեոդալական Հայաստանում:

Շատ հաճախ Անանիա Շիրակացին իր գործերում դիմում է Աստվածաշնչին, համաձայնեցնում իր մտքերը Ս. Գրքի դրույթների հետ, բայց չի խորշում «բարի արտաքին» փիլիսոփաներից, հին հունական հեթանոս գիտնականներից, եթե նրանց տեսակետները այս կամ այն չափով կարելի է հարմարեցնել եկեղեցու գաղափարներին: Իսկ երբեմն էլ նա լռելյայն անց է կացնում այնպիսի դրույթներ տիեզերագիտական, բնափիլիսոփայական հարցերում, որոնք տարբերվում են եկեղեցու կողմից ընդունված պաշտոնական դրույթներից և պաշտպանում է անտիկ գիտության առաջադեմ տեսակետներն ու գաղափարները։

Բնագիտություն, various authors

Տիեզերագիտություն-Է. Լ. Դանիելյան

533

Արիստոտելի տարրերի տեսության հիման վրա Անանիա Շիրակացին բնափիլիսոփալական տեսանկյունից նոր և կարևոր դրույթներ արծարծեց13,

Դա հունաբան դպրոցին պատկանող գիտնականների և մտածողների բարձր մակարդակի վկայությունն է. հիմքում ունհնալով անտիկ գիտության նվաճումները՝ նրանք զբաղվում էին ոչ թե անտիկ գաղափարների լոկ կոմպիլյացիայով, այլ ստեղծագործաբար մշակելով դրանք իրենց հետազոտություններում, ավելի խորացնում էին:

Այդ է ապացուցում Անանիա Շիրակացու այն ընդհանրացնող թեզը, ըստ որի նա հստակ ձևակերպել է նյութական աշխարհի գոյության գաղափարը՝ պայմանավորված հակադրություների միասնությամբ ու պայքարով 4,

536

Անանիա Շիրակացին քննադատում է աստղագուշակությունը և ցույց տալիս աստղային երկնքի ուսումնասիրության կարևորությունը ճանապարհորդությունների և հղանակը կանխագուշակելու համար: Այս առումով կարևոր են նրա հաղորդումները Կենդանակերպի, Ծիր Կաթինի և Խեցգետնի համաստեղության մասին26,

537

Անանիա Շիրակացին հետաքրքրական տեղհկություններ է հաղորդում Լուսնի ազդեցության հետ կապված մակընթացությունների ու տեղավությունների, ինչպես նաև «աստղային երկնքի հետ կապված» երկրաշարժերի մասինձ», Շիրակացու աղբյուրը երկրաշարժերի պատճառի մասին կարող էր լինել Պլինիոս Ավագի երկը: Պլինիոսը բերում է բաբելոնացիների տեսությունը, ըստ որի Երկրի մակերևույթի վրա ճեղքվածքներն առաջանում են «աստղերի ուժից», սակայն միայն այն երեք «աստղերի», որոնց նրանք վերագրում են ամպրոպները: Դրանք էին՝ Սատուրնը, Յուպիտերը և Մարսը33,

Աշխարհագրություն և քարտեզագրություն - Ս. Երեմյան

545-546

Մեծ Հայքից, Վիրքից, Աղվանքից և «Սարմատիալից» հետո «Այնարհացոյց»-ի լավագույն և ամենաինքնատիպ բաժինն է «Յաղագս Պարսից» հատվածը, որտեղ հեղինակը մի կողմ է թողնում Պտղոմեոսին և տալիս է բոլորովին ինքնուրույն մի բաժին՝ Սասանյան Իրանի քաղաքական-վարչական բաժանումը: Սասանյան Իրանի «Երանշահը»-ի կազմի մեջ են ցույց տրված 388 թ. բաժանումից և 428 թ. Արշակունյաց հարստության վերացումից հետո Հայաստանում և Անդրկովկասում գոյություն ունեցող քաղաքական բաժանումները: Մեծ Հայքի փոխարեն ցույց է տրված «Արմն, որ է Հայք», այսինքն' մարզպանական Հայաստանը, որը «Վարջան, որ է Վիրք» և «Ռան, որ է Աղուանք» մարղպանությունների հետ մտնում էր «Քուստի-նապ-կոհ» երկրամասի մեջ: ինչպես մյուս բաժինները, «Յաղագս Պարսից» հատվածը ևս նյութ դարձավ for Josef Markwart's monumental Ērānšahr (1901)

links

http://echmiadzin.asj-oa.am/2198/ Յոթերորդ դարի հայ գիտնական Անանիա Շիրակացին https://arar.sci.am/dlibra/publication/262518/edition/240445/content https://web.archive.org/web/20220801162836/https://arar.sci.am/dlibra/publication/262518/edition/240445/content

Khrlopian, G. T. [in Armenian] (1959). "Անանիա Շիրակացու բնափիլիսոփայական հայացքները [The Natural Philosophical Views of Anania Shirakatsi]". Patma-Banasirakan Handes (in Armenian) (2–3): 131–148.

Danielyan, Eduard L. (2014). "Անանիա Շիրակացու բնափիլիսոփայական հայեցակարգը և հոգեվոր աշխարհայացքը [Natural Philosophical Concept and Spiritual Weltanschauung of Anania Shirakatsi]" (PDF). 21-rd dar (in Armenian) (4). Noravank Foundation.

http://basss.asj-oa.am/1764/ Շիրակացու իմացաբանական հայացքները

http://hpj.asj-oa.am/5794/ Անանիա Շիրակացին մանկավարժ (Ծննդյան 1400-ամյակի առթիվ) https://arar.sci.am/dlibra/publication/193587/edition/175914/content?format_id=2

http://hpj.asj-oa.am/3309/ Անանիա Շիրակացու «Քննիկոնը»

http://hpj.asj-oa.am/3853/ Նորից Անանիա Շիրակացու «Քննիկոնի» մասին

http://natechist.asj-oa.am/98/ Օդերևութաբանության և եղանակի կանխագուշակման հարցերն Անանիա Շիրակացու աշխատություններում

http://philosophylaw.asj-oa.am/13/ Անանիա Շիրակացու տարածության, ժամանակի և շարժման մասին ուսմունքի աշխարհայացքային նշանակությունը

http://hpj.asj-oa.am/1667/ Արիստոտելի տարրերի տեսությունը և Անանիա Շիրակացու «Տիեզերագիտութիւնը»

http://hpj.asj-oa.am/3149/ Անանիա Շիրակացու «Քննիկոնի» երկրաչափության բաժինը

http://basss.asj-oa.am/190/ Անանիա Շիրակացու թվաբանության դասագիրքը և նրա նշանակությունը մաթեմատիկայի պատմության համար

http://lraber.asj-oa.am/2690/ Եվկլիդեսի «Տարերքը» Անանիա Շիրակացու «Քննիկոնի» երկրաչափության մաս

http://hpj.asj-oa.am/1618/ Շիրակացու 532-ամյա աղյուսակը և հայկական տոմարը

http://natechist.asj-oa.am/6/

http://lraber.asj-oa.am/5241/

http://www.matenadaran.am/ftp/data/Banber18/6.G.Ayntapyan.pdf

http://hpj.asj-oa.am/4567/

http://echmiadzin.asj-oa.am/4178/

http://lraber.asj-oa.am/4262/

http://hpj.asj-oa.am/5939/

http://hpj.asj-oa.am/4608/

http://adsabs.harvard.edu/abs/2014ahnc.conf...68A

http://lraber.asj-oa.am/508/

http://hpj.asj-oa.am/1905/

The early influence of the Aristotelian translations on native writers is most clearly seen in the writings of Anania Sirakacci, especially the influence on the pseudo-Aristotelian De mundo on Anania's Yalags srjagayowtean erknic." On the Rotation of the Skies (Յաղագս շրջագայութեան երքնից, yałags šrǰagayut‘ean erk‘nic‘);