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Սամվել
Samuel (Սամվել - Samvel) is an 1886 Armenian-language novel by the novelist Raffi. Considered by some critics his most successful work, the plot centres on the killing of the fourth-century Prince Vahan Mamikonian and his wife by their son Samuel.
Source: Wikipedia
Source: Wikipedia
609 pages, Hardcover
First published January 1, 1886
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290 people want to read
About the author
Րաֆֆի
29 books79 followersHakob Melik Hakobian (Armenian: Յակոբ Մելիք-Յակոբեան), better known by his pen name Raffi (Armenian: Րաֆֆի), is a renowned Armenian author born in 1835 in Payajouk, an Armenian village situated in the Salmas province (presently in the north of Iran, near Lake Ourmia) in Persia. He died in 1888 in Tiflis (present-day Tbilisi). Raffi is a prominent figure of Armenian literature.His father, a wealthy merchant and farmer, belonged to the local bourgeoisie. Thus, Raffi’s financial situation, along with his being the eldest of a large family of 13 children, allowed him to benefit from a high quality education.
His education began at Ter Todik, his village's school, which was known for its strictness and punishment methods. Raffi described and denounced these methods in one of his novels, Kaytzer. At the age of 12, Raffi was sent by his father to continue his secondary education at a boarding school in Tiflis, away from his native land.
Tombstone of Raffi at the Armenian Pantheon of TbilisiTiflis, today known as Tbilisi, was at the time one of the largest Armenian intellectual centers. Alas, due to the degradation of his father’s financial affairs, Raffi was forced to return to his native country. It was at this point that he began teaching Armenian language and history in the Aramian school in Tabriz, the Augoulis school in the Nakhitchevan region and, later on, in Tiflis.
Throughout his life, Raffi took many trips to the villages and provinces of Eastern and Western Armenia. Wherever he visited, he became aware of the daily misery experienced by the unarmed Armenian population, who lived in constant terror of the Turks and Kurds. Raffi, like other Armenian intellectuals, was convinced that it was not viable to continue living thus. He would thereafter seek to deeply transform Armenian society. In order to do so, it was necessary for him to make the people themselves aware of the tragic reality in which they lived.
Raffi was a prolific writer. His works were published in the magazines Mshak and Ardzakank. His main work, The Fool, first appeared in series in the magazine Mshak, (an Armenian journal founded by Grigor Artsruni in 1872) and was a great success. Mshak played an important role in awakening the Armenian people from the lethargy that had overcome the majority of them since the loss of Armenian independence at the end of the 14th century. Raffi’s patriotic text was read by virtually all Armenian youth of the time. In his novels, Raffi depicted characters of national heroes and Armenian revolutionaries. In fact, there is a well-known Armenian phrase that goes: "there are no Armenian freedom fighters (Feddayines) that have not read Raffi."
Raffi considered that teaching the population the Armenian language was a fundamental and vital measure. He used various methods (the press, novels, teaching) to improve the education of the Armenian commoners.
Raffi died in 1888 in Tiflis (present-day Tbilisi), and his funeral attracted a huge crowd. He is buried in the Pantheon of Armenians at the Khodjivank cemetery in Tbilisi, where Hovhannes Tumanian, Gabriel Sundukian, Ghazaros Aghayan and Grigor Artsruni are also buried.
Presently, there is a school as well as a street named after Raffi in Yerevan, Armenia. His works were translated in several languages.
His education began at Ter Todik, his village's school, which was known for its strictness and punishment methods. Raffi described and denounced these methods in one of his novels, Kaytzer. At the age of 12, Raffi was sent by his father to continue his secondary education at a boarding school in Tiflis, away from his native land.
Tombstone of Raffi at the Armenian Pantheon of TbilisiTiflis, today known as Tbilisi, was at the time one of the largest Armenian intellectual centers. Alas, due to the degradation of his father’s financial affairs, Raffi was forced to return to his native country. It was at this point that he began teaching Armenian language and history in the Aramian school in Tabriz, the Augoulis school in the Nakhitchevan region and, later on, in Tiflis.
Throughout his life, Raffi took many trips to the villages and provinces of Eastern and Western Armenia. Wherever he visited, he became aware of the daily misery experienced by the unarmed Armenian population, who lived in constant terror of the Turks and Kurds. Raffi, like other Armenian intellectuals, was convinced that it was not viable to continue living thus. He would thereafter seek to deeply transform Armenian society. In order to do so, it was necessary for him to make the people themselves aware of the tragic reality in which they lived.
Raffi was a prolific writer. His works were published in the magazines Mshak and Ardzakank. His main work, The Fool, first appeared in series in the magazine Mshak, (an Armenian journal founded by Grigor Artsruni in 1872) and was a great success. Mshak played an important role in awakening the Armenian people from the lethargy that had overcome the majority of them since the loss of Armenian independence at the end of the 14th century. Raffi’s patriotic text was read by virtually all Armenian youth of the time. In his novels, Raffi depicted characters of national heroes and Armenian revolutionaries. In fact, there is a well-known Armenian phrase that goes: "there are no Armenian freedom fighters (Feddayines) that have not read Raffi."
Raffi considered that teaching the population the Armenian language was a fundamental and vital measure. He used various methods (the press, novels, teaching) to improve the education of the Armenian commoners.
Raffi died in 1888 in Tiflis (present-day Tbilisi), and his funeral attracted a huge crowd. He is buried in the Pantheon of Armenians at the Khodjivank cemetery in Tbilisi, where Hovhannes Tumanian, Gabriel Sundukian, Ghazaros Aghayan and Grigor Artsruni are also buried.
Presently, there is a school as well as a street named after Raffi in Yerevan, Armenia. His works were translated in several languages.
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August 26, 2021Պատմավեպերը իմը չեն,դրանում նորից համոզվեցի։
Չգիտեմ,երևի վատ էի տրամադրված գրքի նկատմամբ,դրա համար էլ մեծ ձանձրույթով կարդացի։
Ամեն դեպքում կարծում եմ սա այն ստեղծագործությունը չի,որը պիտի էսքան շատ քարոզվի,նամանավանդ,երբ մեջը չափազանց շատ ռոմանտիզմ կա։
Չգիտեմ,երևի վատ էի տրամադրված գրքի նկատմամբ,դրա համար էլ մեծ ձանձրույթով կարդացի։
Ամեն դեպքում կարծում եմ սա այն ստեղծագործությունը չի,որը պիտի էսքան շատ քարոզվի,նամանավանդ,երբ մեջը չափազանց շատ ռոմանտիզմ կա։
August 13, 2018
Չգիտեմ ինչու ենք հենց սա անցնում դպրոցում։ Հիշում եմ ինչ հավեսով եմ մի ամբողջ նկարագրական գլուխ թռել։
April 1, 2015
Ավելի մեծ սպասումներ ունեի գրքից անկեղծ ասած, չնայած որ չեմ կարող ասել, որ գիրքը չհավանեցի։ Դպրոցում պատմություն շատ վատ եմ սովորել, ու կարդալով այս գիրքը ծանոթացա այն բոլոր վառ իրադարձությունների հետ, որոնք տեղի են ունեցել Հայաստանում քրիստոնեությունը որպես պետական կրոն ընդունելուց հետո։ Հեղինակն անընդհատ փորձում էր ծանոթացնել այդ ժամանակներին նախորդող պատմական դեմքերի և նրանց գործողությունների, հայկական ավանդույթների և տարբեր սովորույթների հետ, ինչպես նաև ամեն կերպ փորձում էր նկարագրել հայկական հողերի աշխարհագրական դիրքը և դրանց պատմությունը ևս։
Ինֆորմատիվ առումով գիրքը բավականին հաջողված էր ինձ համար, կարծում եմ ժամանակ առ ժամանակ կարելի է նման ժանրի գրքերի ընթերցանությամբ զբաղվել, բայց այս ստեղծագործությունը, որպես գեղարվեստական նովել, որը կուզեի էմոցիոնալ ասպարեզում ևս նորամություններ առաջ բերեր ներսումս՝ դա նրան ընդանրապես չհաջողվեց։ Չկար ներքին տագնապի զգացողություն, որը պայմանավորված կլիներ դեպքերի զարգացմանը ծանոթանալու հետաքրքրասիրությամբ, ինչպես նաև հերոսների հանդեպ որպես այդպիսին մոտս չէր ձևավորվել և ոչ մի կայուն զգացմունք։
Խորհուրդ կտայի այս գիրքը կարդալ Հայաստանի պատմությամբ հետաքրքրվող մարդկանց միայն։
Հ․Գ․ գիրքը կարդում էի երկրորդ անգամ, դպրոցական տարիներին ստիպողաբար կարդալուց հետո։
Ինֆորմատիվ առումով գիրքը բավականին հաջողված էր ինձ համար, կարծում եմ ժամանակ առ ժամանակ կարելի է նման ժանրի գրքերի ընթերցանությամբ զբաղվել, բայց այս ստեղծագործությունը, որպես գեղարվեստական նովել, որը կուզեի էմոցիոնալ ասպարեզում ևս նորամություններ առաջ բերեր ներսումս՝ դա նրան ընդանրապես չհաջողվեց։ Չկար ներքին տագնապի զգացողություն, որը պայմանավորված կլիներ դեպքերի զարգացմանը ծանոթանալու հետաքրքրասիրությամբ, ինչպես նաև հերոսների հանդեպ որպես այդպիսին մոտս չէր ձևավորվել և ոչ մի կայուն զգացմունք։
Խորհուրդ կտայի այս գիրքը կարդալ Հայաստանի պատմությամբ հետաքրքրվող մարդկանց միայն։
Հ․Գ․ գիրքը կարդում էի երկրորդ անգամ, դպրոցական տարիներին ստիպողաբար կարդալուց հետո։
May 24, 2020
Րաֆֆու Սամվելը վեպի հիմքում ընկած էին 4 րդ դարում տեղի ունեցող դավաճանությունները, որի արդյունքում Հայաստանը կործանման շեմին էր կանգնած ։ Կործանման շեմին էր կանգնած նաև քրիստոնեությունը ։ Հայ հայրենասեր ժողովուրդը ընկած էր մոլորության մեջ ։ Նա չգիտեր առաջինը ում դեմ պայքարեր` ներքին թշնամիների, թե `արտաքին։ ԵՒ այս դժվարին պահին հայ ազատատենչ վրիժառուները` իշխանները , միավորվեցին և վերջ տվեցին դավաճանների կյանքին ։Որդին սպանեց իր հարազատ ծնողներին և փրկեց իր ազգը կործանումից...
Անկեղծ ասած միմտ սիրով եմ սովորել հայոց պատմության այս դասերը ու գիրքը շատ հետաքրքրությամբ կարդացի...
Անկեղծ ասած միմտ սիրով եմ սովորել հայոց պատմության այս դասերը ու գիրքը շատ հետաքրքրությամբ կարդացի...
July 26, 2022
A comprehensive review of the book Սամվել must first discuss its author, Րաֆֆի. Born in the Salmas region of the Persian state in 1835, Րաֆֆի was born into a rich family of a nobleman and received formal education in Georgian and Russian curriculums. His writing career flourished while residing in Tiflis where he managed to write great works such as Կայծեր, Սամվել, Դավիդ Բեկ, Ջալալեդդին, Խենթը, and other works of international acclaim. Րաֆֆի uses his literary prowess to absorb the reader into historical timelines and renders great dramatic scenes that add tension to his stories. Through his writings, Րաֆֆի has been able to depict the day-to-day lifestyles of people living as far back as 400 AD and as recent as the 1800s. His dual persona of historian and novelist takes the reader by surprise as it seamlessly blends the absorption of educational historical reading with indulgence in suspenseful plots involving themes such as love, internal conflict, cultural strife, etc. Սամվել is widely recognized to be Րաֆֆի’s best work and has been made part of a mandatory reading curriculum for all Armenian schoolchildren. The following paragraphs will give a brief review of the story.
The novel Սամվել takes place in 4th century Armenia, in a time of major hardship and internal conflict. This, paired with malicious dealings with both the Byzantine and the Sassanid empires, meant the imminent dwindling of the Armenian state into collapse. In order to best combat these threats, the presiding dynasty took on the challenge of unifying several Armenian principalities and their leaders, most of whom succumbed to the wishes of the king and the then katoxikos Ներսես Մեծ, except two. The two leaders in question are Վահան Մամիկոնյան (Սամվել’s father) and Մերուժան Արծրունի (the brother of Վահան Մամիկոնյան’s wife), heretics to the Christian belief who wanted to gain control of the Armenian state under the sponsorship of the Persian king Shapur II. An obvious problem arose for the two leaders as the Armenian people allied themselves closer to the Byzantine Empire because of religious fervor and violently opposed subjugation to the Sassanid Empire. Shapur II remained undeterred by this and ordered massacres on the Armenian Christian population while also sending the Armenian king to exile; offering Մերուժան Արծրունի the post of Armenian king and Վահան Մամիկոնյան the post of captain of the Armenian military. In their quest to revert Armenia back to its Zoroastrian past, the two states engaged in extensive conflicts as Armenian opposition arose. In the novel, Րաֆֆի explains the historical, political, and cultural implications of the aforementioned events in greater detail and draws parallels to 1800s Armenia, under the tight grip of the Ottoman and Russian empires.
The historical context above is essential in understanding the dramatized parts of the novel. The central conflict of the story is between Սամվել and his parents. Սամվել, being a respected, patriotic young man with a great reputation aims to continue the ideals of his elders by adhering to patriotic allegiances and resisting attempts of subjugation by the Sassanid empire. Սամվել is a devout Christian and was raised to prioritize the Armenian language and religion above all else. In his youth, Սամվել learn about the exile of the Armenian king, and the joining of forces between his treacherous father and uncle with king Shapur II.
Unbeknownst to the young man, his father and uncle return from the Persian heartlands and invade the Armenian with people with assistance from the Sassanids. Havoc ensues, gruesome scenes of terror surround the populace as Persian soldiers ruthlessly tread along in their path to exterminating the Christian presence in the territory. Resistance builds up, and with the help of the Armenian queen the Sassanids are kicked back and suffer major defeats. Many Armenians are taken prisoner and suffer the worst fate imaginable, some are raped, killed, others are downright mutilated.
After seeing these events unfold before his eyes, filled with disgust and vengeful aspirations, Սամվել decides to meet his father. Սամվել’s father, Վահան Մամիկոնյան, being a respected leader in the Sassanid force responsible for the Armenian invasion orchestrates a grand welcoming ceremony for his son and reiterates what he expects of him. He wants to see his son rise through the ranks of the Sassanid army by impressing King Shapur II with his intelligence and fighting spirit. Սամվել keeps his true intentions hidden in pure sight as he vigorously surveys the landscape and the state of the occupying Persian army. His remarkable ability to keep a cool head allows him to plot for several days and when finally ready, Սամվել offers his father and other members of the Persian army to join him for a hunt. As young soldiers exhaust themselves in order to impress the notable figures of the military, Սամվել masterfully catches his game and receives a look of pride from his father. The two go on a walk and converse openly about their relationship as father and son. As the exchange continues, Սամվել utilizes his last resort and begs his father to stop his course of actions, pleas which unfortunately are made in vain. Fuming with anger and seeking to avenge his countrymen, Սամվել doesn’t think twice before reaching for his sword and piercing his father right through the chest, a single fatal blow after which he stands over his father’s body. Some distance away, Մերուժան Արծրունի’s mother appears with her forces and authorizes an attack. Մերուժան Արծրունի is wounded and later killed. The two treasonous accomplices of King Shapur II are slayed by their own people and the might of the Armenian Christian populace trumps the immoral ambitions of the invading Persian force.
Embroiled with vigor and a victorious spirit, Սամվել returns home only to find his mother embracing the Persian culture and attempting to assimilate her servants into blind obedience. Enraged and betrayed, Սամվել glances at his mother and reaches for his sword once more, saying, “Թող մարդիկ ինձ անիրավ կոչեն, թո՜ղ մարդիկ ինձ եղեռնագործ կոչեն, ահա՜ այն սուրը, որ սպանեց դավաճան հորը, կսպանե և ուրացող մորը…”
This review of Րաֆֆի’s Սամվել doesn’t do the book justice and omits countless details. I wholeheartedly recommend everyone to give this book a try and experience Սամվել’s story firsthand.
The novel Սամվել takes place in 4th century Armenia, in a time of major hardship and internal conflict. This, paired with malicious dealings with both the Byzantine and the Sassanid empires, meant the imminent dwindling of the Armenian state into collapse. In order to best combat these threats, the presiding dynasty took on the challenge of unifying several Armenian principalities and their leaders, most of whom succumbed to the wishes of the king and the then katoxikos Ներսես Մեծ, except two. The two leaders in question are Վահան Մամիկոնյան (Սամվել’s father) and Մերուժան Արծրունի (the brother of Վահան Մամիկոնյան’s wife), heretics to the Christian belief who wanted to gain control of the Armenian state under the sponsorship of the Persian king Shapur II. An obvious problem arose for the two leaders as the Armenian people allied themselves closer to the Byzantine Empire because of religious fervor and violently opposed subjugation to the Sassanid Empire. Shapur II remained undeterred by this and ordered massacres on the Armenian Christian population while also sending the Armenian king to exile; offering Մերուժան Արծրունի the post of Armenian king and Վահան Մամիկոնյան the post of captain of the Armenian military. In their quest to revert Armenia back to its Zoroastrian past, the two states engaged in extensive conflicts as Armenian opposition arose. In the novel, Րաֆֆի explains the historical, political, and cultural implications of the aforementioned events in greater detail and draws parallels to 1800s Armenia, under the tight grip of the Ottoman and Russian empires.
The historical context above is essential in understanding the dramatized parts of the novel. The central conflict of the story is between Սամվել and his parents. Սամվել, being a respected, patriotic young man with a great reputation aims to continue the ideals of his elders by adhering to patriotic allegiances and resisting attempts of subjugation by the Sassanid empire. Սամվել is a devout Christian and was raised to prioritize the Armenian language and religion above all else. In his youth, Սամվել learn about the exile of the Armenian king, and the joining of forces between his treacherous father and uncle with king Shapur II.
Unbeknownst to the young man, his father and uncle return from the Persian heartlands and invade the Armenian with people with assistance from the Sassanids. Havoc ensues, gruesome scenes of terror surround the populace as Persian soldiers ruthlessly tread along in their path to exterminating the Christian presence in the territory. Resistance builds up, and with the help of the Armenian queen the Sassanids are kicked back and suffer major defeats. Many Armenians are taken prisoner and suffer the worst fate imaginable, some are raped, killed, others are downright mutilated.
After seeing these events unfold before his eyes, filled with disgust and vengeful aspirations, Սամվել decides to meet his father. Սամվել’s father, Վահան Մամիկոնյան, being a respected leader in the Sassanid force responsible for the Armenian invasion orchestrates a grand welcoming ceremony for his son and reiterates what he expects of him. He wants to see his son rise through the ranks of the Sassanid army by impressing King Shapur II with his intelligence and fighting spirit. Սամվել keeps his true intentions hidden in pure sight as he vigorously surveys the landscape and the state of the occupying Persian army. His remarkable ability to keep a cool head allows him to plot for several days and when finally ready, Սամվել offers his father and other members of the Persian army to join him for a hunt. As young soldiers exhaust themselves in order to impress the notable figures of the military, Սամվել masterfully catches his game and receives a look of pride from his father. The two go on a walk and converse openly about their relationship as father and son. As the exchange continues, Սամվել utilizes his last resort and begs his father to stop his course of actions, pleas which unfortunately are made in vain. Fuming with anger and seeking to avenge his countrymen, Սամվել doesn’t think twice before reaching for his sword and piercing his father right through the chest, a single fatal blow after which he stands over his father’s body. Some distance away, Մերուժան Արծրունի’s mother appears with her forces and authorizes an attack. Մերուժան Արծրունի is wounded and later killed. The two treasonous accomplices of King Shapur II are slayed by their own people and the might of the Armenian Christian populace trumps the immoral ambitions of the invading Persian force.
Embroiled with vigor and a victorious spirit, Սամվել returns home only to find his mother embracing the Persian culture and attempting to assimilate her servants into blind obedience. Enraged and betrayed, Սամվել glances at his mother and reaches for his sword once more, saying, “Թող մարդիկ ինձ անիրավ կոչեն, թո՜ղ մարդիկ ինձ եղեռնագործ կոչեն, ահա՜ այն սուրը, որ սպանեց դավաճան հորը, կսպանե և ուրացող մորը…”
This review of Րաֆֆի’s Սամվել doesn’t do the book justice and omits countless details. I wholeheartedly recommend everyone to give this book a try and experience Սամվել’s story firsthand.
This entire review has been hidden because of spoilers.
November 5, 2021
Խորհուրդ է տրվում գիրքը կարդալ 25-ից հետո, այլ ոչ դպրոցական տարիներին :) Հասկանալի ա, որ որպես հայ գրականության շքեղ գործերից մեկը, ներառված ա ծրագրում, բայց մանկական ուղեղին հասու չի։ Ու նաև ամեն տարի «Արարատյան Դաշտի Առավոտը» դեռահասներին անգիր տալով չես ստիպի սիրել էս գործը... Գոնե բարձր դասարաններում այլ մոտեցում լինի, այլ հատված ներառված լինի, որ հասկանալի լինի, թե ոնց ամեն ինչ եկավ հասավ «Արարատյան Դաշտի Առավոտին»։ Եթե ինձ հարցնեին՝ կներառեի Առաջին գրքում Սամվելի, Մեսրոպի ու Սահակ Պարթևի Աշտիշատի վանքում հանդիպումը, կամ Մամիկոնյանների ամրոցում իրենց հյուրընկալությունն ու հետագա գործողությունների ծրագիր կազմելը։ «Արարատյան Դաշտի Առավոտն» էլ թող լիներ, օքեյ, մեկը մյուսին չի խանգարում։ Մի խոսքով՝ 10 տարի առաջ 1 աստղ գնահատականս փոխվում ա 5-ի :)
August 22, 2013
One of the books that I REALLY disliked... it is good that the main character puts his motherland on the top of everything.. but this is TOO MUCH! i mean it is sad that i HAD to read this for the school,,
April 12, 2020
Թռնելով եմ կարդացել։Անհնար էր նկարագրական մասերը կարդալ։Մեծ հաճույքով կկրճատեի գիրքը։Բայց,իհարկե դուրս շատ եկավ։)
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August 9, 2020Ինչքան էլ Սամվելի ներքին կոնֆլիկտը չստացված ու բնավորության նկարագիրը հակասական են, արտասուքի աղբյուրը տպավորիչ հատված է։ Իմ սիրելի Սամվելը։
December 8, 2023
Միակ պատմավեպը, որ ինձ դուր է եկել և հաճույքով եմ ընթերցել։
July 31, 2025
a but boring at times but i loved the story
August 13, 2019
Безумно скучно.
November 15, 2014
this is a very good book
Displaying 1 - 13 of 13 reviews