Armenian illuminated manuscripts form a separate tradition, related to other forms of Medieval Armenian art, but also to the Byzantine tradition. The earliest surviving examples date from the Golden Age of Armenian art and literature in the 5th century. Early Armenian Illuminated manuscripts are remarkable for their festive designs to the Armenian culture; they make one feel the power of art and the universality of its language. The greatest Armenian miniaturist, Toros Roslin, lived in the 13th century.
The Matenadaran Institute in Yerevan has the largest collection of Armenian manuscripts, including the Mugni Gospels and Echmiadzin Gospels. The second largest collection of Armenian illuminated manuscripts is stored in the depository of St. James Cathedral, of the Holy Apostolic Church’s Patriarchate of Jerusalem. Other collections exist in the British Library, Bibliothèque nationale de France, and other large collections at the Mechitarist establishments in Venice and Vienna, as well as in the United States. The University of California, Los Angeles (UCLA) keeps an Armenian illuminated manuscript dating back to the 14th century among its collection of Armenian manuscripts, which is one of the largest in the world. They also have the manuscript of the Gladzor Gospels (cf. University of Gladzor).

Inspired by the city of Yerevan and the love each and every Armenian feels for the city.
The history of Yerevan dates back to the 8th century BCE, with the founding of the fortress of Erebuni in 782 BCE by King Argishti I at the western extreme of the Ararat plain. Erebuni was “designed as a great administrative and religious centre, a fully royal capital.” By the late ancient Armenian Kingdom, new capital cities were established and Yerevan declined in importance. Under Iranian and Russian rule, it was the center of the Erivan Khanate from 1736 to 1828 and the Erivan Governorate from 1850 to 1917, respectively. After World War I, Yerevan became the capital of the First Republic of Armenia as thousands of survivors of the Armenian genocide in the Ottoman Empire arrived in the area. The city expanded rapidly during the 20th century as Armenia became part of the Soviet Union. In a few decades, Yerevan was transformed from a provincial town within the Russian Empire to Armenia’s principal cultural, artistic, and industrial center, as well as becoming the seat of national government.
With the growth of the Armenian economy, Yerevan has undergone major transformation. Much construction has been done throughout the city since the early 2000s, and retail outlets such as restaurants, shops, and street cafés, which were rare during Soviet times, have multiplied. As of 2011, the population of Yerevan was 1,060,138, just over 35% of Armenia’s total population. According to the official estimate of 2016, the current population of the city is 1,073,700. Yerevan was named the 2012 World Book Capital by UNESCO.[28] Yerevan is an associate member of Eurocities.

The Armenian alphabet was created in 405 AD.
One of the greatest marks of the Armenian identity is the Armenian language. The exact origins of the Armenian language, however, are a little bit obscure. Such is the case with many ancient languages. Serious scholarship starting from the 19th century has placed Armenian among the wider family of Indo-European languages, although it forms its own separate branch within that group. So the language does not have any close relatives today, even Indo-European ones, such as Spanish and Portuguese or Russian and Polish might be considered.

Armenian is also unique in its writing system. The Armenians use their own alphabet which was, by tradition, created following the studies and meditations of a monk, Mesrop Mashtots, in the early 5th century AD. Christianity had already been accepted as the national religion for a hundred years in Armenia, but the Bible was not yet available in the native language. The tradition goes that the main motivation to come up with a separate Armenian alphabet was in order to translate the Bible in such a way that would be accessible and suitable for the language and the people.

Mesrop Mashtots – who has since been venerated as a saint, as the patron of teaching and learning for Armenians – accomplished the task in the year 405 AD, thus setting the stage for a rich trove of works of religion and history, science and philosophy, illuminated manuscripts, and published books in the millennium and a half that followed, continuing on today. A major road in the capital of Armenia, Yerevan, is named for Mashtots, and one end of it is the apt location for the Matenadaran, the national repository of manuscripts which also functions as a research institute and museum.