Abstract

The main purpose of this paper is to put the charter – for a long time seen as simply forgery – into a wider context of historical culture of the epoch. It also aims to investigate motive, means, and opportunity, as used by the social actors – the forgers. The examination of the forgeries not only uncovers the historical imagination of their producers but also helps our better understanding of the historical culture of the epoch and its social circulation in a given society. The study of “Prince Fedor’s charter of 1062” examines how urban elites accepted the noblemen’s political and historical culture and used it for their own purposes. The author of the paper examines how the social aspirations and dominant cultural framework in the host society influenced the wealthy Armenian Diaspora to promote some possible options of the usable past and to abandon other ones. Finally, it shows how the elements of all these options were combined into a new narrative in the nineteenth century, in accordance with the historical culture of Romantic nationalism.

Highlights

  • The main purpose of this paper is to put the charter – for a long time seen as forgery – into a wider context of historical culture of the epoch

  • The examination of the forgeries uncovers the historical imagination of their producers and helps our better understanding of the historical culture of the epoch and its social circulation in a given society

  • The author of the paper examines how the social aspirations and dominant cultural framework in the host society influenced the wealthy Armenian Diaspora to promote some possible options of the usable past and to abandon other ones

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Summary

46 Both terms were introduced by American anthropologist Arjun Appadurai

Arjun Appadurai, “The Past as a Scarce Resource,” Man 16.2 (1981): 203. imagined – deeper in the past than the re-foundation of Lemberg on the basis of Magdeburg Law in 1356. In 1597, the Catholics submitted a complaint to the court of King Sigismund III (1587–1632) They agreed that the statement of the Armenians about the invitation of their ancestors was a real fact, but accused Armenian warriors of participating in hostile incursions against Poland led by Prince Danylo or his son Lev together with the Tatars in the 1250s–1280s: Lviv was founded around 1280 by Leon, the son of the Ruthenian Prince Daniel. There is nothing about the participation of the Armenians in the Tatar and Ruthenian incursions against the Polish Kingdom in the Polish as well as Ruthenian chronicles To construct this historical accusation against the ancestors of the Armenians, the patricians used certain sentences about Princes Daniel and Lev, and about the foundation of Lviv shortly mentioned in the history of Poland, written by Martin Kromer (1512–1589) – “De origine et rebvs gestis Polonorum libri XXX.”. At nunc in mercatores et propalas degenerarunt.” Vol 1 of Litterae Episcoporum historiam Ucrainae illustrantes (1600–1900) (Romae, 1972), 87

57 For more details see my paper
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