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Classical Armenian Online

Lesson 5

Todd B. Krause, John A.C. Greppin, and Jonathan Slocum

Arshak II and the Partitioning of Armenia

Under Constantine, rumblings of division within the Roman empire shifted attention away from the eastern provinces. This left Armenia with little hope of assistance against the onslaughts of the new Sasanid king, Shapur II (309 - 379 A.D.). It was amidst his attacks on Armenia and Syria, and in response to the Zoroastrian proselytizing, that Trdat the Great had chosen to make Armenia a Christian state.

Just who ruled Armenia after Trdat the Great remains veiled in obscurity. The next ruler to emerge, about whom some certain information is known, was Arshak II. It is not clear, however, if his reign began in 338 or 350 A.D. Under his rule, Armenia entered a period of restructuring, which began with the Church. A descendant of Gregory, Nerses I, became the catholicos and forbade the practice of any non-Christian religions. Permitting married men to join the clergy, he established church hierarchy wherein non-celibate clergy were subordinate to the celibate clerics. Arshak, however, was a proponent of the Arian doctrine, and when Nerses would not fall in line with this view, Arshak had him replaced. Such leniency was not granted to other nobles, whom Arshak had killed if they voiced any opposition.

Arshak's position of relative security faltered when Shapur II defeated the emperor Julian and forced his successor Jovian to cede Armenia to Persia in 364 A.D. Arshak and his general Vasak Mamikonian were taken to Persia and blinded, and Arshak's wife was likewise killed. Only his son Pap escaped to Pontus. Armenia was thus subject to Persian domination, and Zoroastrianism was imposed as the state religion.

Rome finally took initiative in 367 A.D., supplying troops to Arshak's son Pap and an Armenian general Mushegh Mamikonian, who managed to re-take Armenia from the Persians. Pap invited Nerses to return as catholicos; but Pap's pro-Arian views, in line with those of the emperor Valens, led to dissent within the Church. Nerses was eventually killed and Mushegh Mamikonian, together with several nobles, turned against Pap. The nobles split the region of Dsopk into five districts, independent and under the protection of Rome. Pap was murdered in 374 A.D., and the nephew who succeeded him was soon replaced by a Mamikonian. The death of Shapur in 379 A.D. and the partition of the Roman empire into the Western and Eastern empires changed the political climate, and the Mamikonians eventually restored Pap's two sons to the throne, marrying them to Mamikonian women.

Pap's younger son, Arshak III, was forced to flee to the western regions in 385 A.D., and the Arshakuni prince Khosrov IV was elevated to king by the pro-Persian nobles. In 387 A.D., the emperor Theodosius and Shapur III decided to partition Armenia, and Arshak III was given reign over the Byzantine-controlled western region. Khosrov IV continued to rule over Greater Armenia subject to Sasanid domination. When Arshak died, no new Armenian king was appointed, and the Arshakuni line came to an end in Byzantine Armenia. In the east, Khosrov was followed by Vramshapuh (389 - 417 A.D.). Under Vramshapuh, Sahak was named catholicos, the last one of the line of Gregory the Illuminator.

The Armenian Alphabet

The partition of Armenia into west and east divisions subject to the dominion of different empires was a force threatening to dissolve the sense of a national Armenian identity. A similar problem plagued the Armenian Church: in much of Armenia the Syrian liturgy was used and threatened the authority of the Armenian Church; Byzantium was rapidly becoming the dominant regional power in church matters; paganism and Zoroastrianism still had a foothold in Armenian territory. This was the situation which faced Vramshapuh and the catholicos Sahak. Their solution was to codify the identity of the Armenian people through their language. For this an alphabet was needed, one distinct from those of the neighboring regions. This was the task which they charged to Mesrop Mashtots, a cleric born in the province of Taron, and who had studied Greek and Syriac.

Sometime between 400 and 407 A.D., having studied other alphabets and having consulted different calligraphers, Mesrop created the Armenian alphabet. The Sasanid rulers of the time were tolerant, and Mesrop's students were able to open schools for teaching the alphabet. The Byzantine emperor Theodosius II allowed them to do the same in Byzantine Armenia. The Armenians then entered into a period of translating works from other languages, beginning with the Bible and other liturgical material. Translations of classical works of philosophy, rhetoric, and grammar soon followed, with manuscripts of Aristotle's works becoming particularly prevalent. Voluminous translation continued from the fifth to seventh centuries, when Arab invasion curbed their efforts. Original works began to be composed after the end of the Arshakuni line, signalled by the death of Vramshapuh's son Artashes IV in 428 A.D.

Reading and Textual Analysis

Yeznik Kolbatsi, that is, Yeznik of Kolb, was probably born in A.D. 400, but the date of his death is not known. The purpose of his writing was to maintain orthodoxy and to repel heresies and other religious systems that opposed Christianity. His work Against the Sects is in four books: (1) Against the Heresy of Sects; (2) Against the Religion of the Persians; (3) Against the Religion of the Greek Philosopher; (4) Against the Marcion Heresy. This passage is from Book 1, Chapter 12.

Արդ եւ զայն եւս հարցանեն։ եթէ չար ինչ չկայր առաջի, ուստի՞ օձն՝ զոր սատանայ կոչէք՝ իմացաւ զհանգամանս չարին :

Ասեմք, եթէ սատանայ չար զստունգանելն մարդոյն Աստուծոյ իմացաւ, վասն որոյ զմարդն յայն յօժարեցոյց :

Որպէս յորժամ իցէ ոք ուրուք թշնամի, եւ թագուցեալ զթշնամութիւնն՝ գաղտ կամիցի վնասել, եւ չգիտիցէ զհանգամանս վնասակարութեանն, եւ շուրջ եկեալ յածիցի հնարս խնդրել։

ապա գտեալ ժամանակ՝ յորժամ ոք ի բժշկաց թշնամւոյն նորա պատուէր տայցէ յայս ինչ չհպել, եւ յայս նիշ կերակրոց չճաշակել, որով առողջութեանն կարիցէ հասանել, եւ նորա լուեալ՝ վաղվաղակի ի կեղծիս բարեկամութեան կեղծաւորեալ՝ զբժիշկն պարսաւիցէ, եւ զօգտակարսն նմա վնասակարս թելադրեալ կարծեցուցանիցէ, եւ հակառակ պատուէրս հրամանաց բժշկին տայցէ, եւ այնու առնիցէ նմա վնաս։

որ ոչ եթէ յառաջագոյն գիտէր զհանգամանս վնասակարութեանն, այլ ի պատուիրելոյ բժշկին գտեալ հնարս՝ եղեւ վնասակար :

Նոյնպէս կարծի եւ զսատանայէ՝ նախանձելն նմա ընդ նախաստեղծ մարդոյ, եւ չգիտել զհանգամանս, վնասակարութեանն։

քանզի ոչ եթէ չար ինչ առաջի կայր՝ ուստի զհանգամանսն մարթ էր առնուլ։

ուսեալ յԱստուծոյ պատուիրանէն՝ որ մարդոյն տուաւ արգելուլ զնա ի ճաշակելոյ ի տնկոյ իմեքէ ի մահաբերէ, զայն յառաջադրեաց մարդոյն։ որ ոչ եթէ անպիտան ինչ ի կերակուրս մարդոյ էր, եւ ոչ բնութեամբ տունկն մահաբեր, եւ վասն այնորիկ ինչ արգելաւ մարդն ի ճաշակելոյ ի նմանէ, այլ անսաստութիւնն եղեւ պատճառ մահուան մարդոյն, իբրեւ յանցաւորի՝ որ անցանիցէ զհրամանաւ հրամանատուի՝ որ նմա կարգեալ իցէ :

Lesson Text

Արդ եւ զայն եւս հարցանեն։ եթէ չար ինչ չկայր առաջի, ուստի՞ օձն՝ զոր սատանայ կոչէք՝ իմացաւ զհանգամանս չարին : Ասեմք, եթէ սատանայ չար զստունգանելն մարդոյն Աստուծոյ իմացաւ, վասն որոյ զմարդն յայն յօժարեցոյց : Որպէս յորժամ իցէ ոք ուրուք թշնամի, եւ թագուցեալ զթշնամութիւնն՝ գաղտ կամիցի վնասել, եւ չգիտիցէ զհանգամանս վնասակարութեանն, եւ շուրջ եկեալ յածիցի հնարս խնդրել։ ապա գտեալ ժամանակ՝ յորժամ ոք ի բժշկաց թշնամւոյն նորա պատուէր տայցէ յայս ինչ չհպել, եւ յայս նիշ կերակրոց չճաշակել, որով առողջութեանն կարիցէ հասանել, եւ նորա լուեալ՝ վաղվաղակի ի կեղծիս բարեկամութեան կեղծաւորեալ՝ զբժիշկն պարսաւիցէ, եւ զօգտակարսն նմա վնասակարս թելադրեալ կարծեցուցանիցէ, եւ հակառակ պատուէրս հրամանաց բժշկին տայցէ, եւ այնու առնիցէ նմա վնաս։ որ ոչ եթէ յառաջագոյն գիտէր զհանգամանս վնասակարութեանն, այլ ի պատուիրելոյ բժշկին գտեալ հնարս՝ եղեւ վնասակար : Նոյնպէս կարծի եւ զսատանայէ՝ նախանձելն նմա ընդ նախաստեղծ մարդոյ, եւ չգիտել զհանգամանս, վնասակարութեանն։ քանզի ոչ եթէ չար ինչ առաջի կայր՝ ուստի զհանգամանսն մարթ էր առնուլ։ ուսեալ յԱստուծոյ պատուիրանէն՝ որ մարդոյն տուաւ արգելուլ զնա ի ճաշակելոյ ի տնկոյ իմեքէ ի մահաբերէ, զայն յառաջադրեաց մարդոյն։ որ ոչ եթէ անպիտան ինչ ի կերակուրս մարդոյ էր, եւ ոչ բնութեամբ տունկն մահաբեր, եւ վասն այնորիկ ինչ արգելաւ մարդն ի ճաշակելոյ ի նմանէ, այլ անսաստութիւնն եղեւ պատճառ մահուան մարդոյն, իբրեւ յանցաւորի՝ որ անցանիցէ զհրամանաւ հրամանատուի՝ որ նմա կարգեալ իցէ :

Translation

But accordingly they also ask this: "If nothing evil existed before, whence did the serpent, which you call Satan, learn the characteristics of Evil?" We say that Satan understood as evil man's disobedience to God, on account of which he induced man to this. It is like when one would be another's enemy, and having concealed his enmity, he would secretly wish to harm him; yet he would not know the nature of the harm, and having come he would wander around in search of means; then, having found the time when someone among the physicians would give an order to his adversary not to touch this thing, and not to taste such a type of food, by which he could arrive to health; and having heard of it, soon pretending under the guise of friendship, he would blame the healer; and, labelling the useful things as harmful to him, he would persuade him, and he would give directions contrary to the orders of the physician, and by this do him harm; and, if he did not recognize beforehand the nature of the harm, rather having found the cure in the physician's order, it was harmful. Thus it is thought also of Satan, his envying of the first-created man, and his not knowing the nature of the evil-doing; because, though there was no evil before, from which it was possible to recognize its nature, nevertheless having learned from God's commandment -- which was given to man to keep him from partaking of some deadly part of the plant -- he offered to man that which, though it was not a useless bit of food for man, and not by nature a deadly plant, nevertheless on this very count man was prohibited from partaking of this -- rather disobedience was the basis of death for man, as for a criminal who would disobey the dictum of an authority that would restrain him.

Grammar

21. Interrogatives and Relatives
21.1. Interrogative Adjectives, Prounouns, and Adverbs

The interrogative adjective ո՞ր 'which?' is declined as follows.

    Sing.   Pl.
N   ո՞ր   ո՞րք, ո՞ր
Ac   ո՞ր   ո՞րս, ո՞ր
G   որո՞յ   որո՞ց
D   որու՞մ   որո՞ց
L   որու՞մ   ո՞րս, որու՞մ
Ab   որմէ՞   որո՞ց
I   որո՞վ   որո՞վք

The form ո՞ր of the singular is often used in place of the N Ac plural forms ո՞րք and ո՞րս. Less frequently, the L singular որու՞մ replaces the L plural ո՞րս. The interrogative adjective does not distinguish between animate or inanimate referents. For example, ո՞ր թագաւոր տայցէ պատերազմ 'which king will wage war?'; որո՞վ զաւրութեամբ կամ որո՞վ անուամբ արարէք դուք զայս 'by what power or by what name did you do this?'; յորու՞մ ժամանակի 'at what time?'

Other interrogative adjectives are ո՞րպիսի, G ո՞րպիսեաց 'what sort of?' and քանի՞ 'how many?'

The interrogative pronoun is formed from two stems, ո- for persons and ի- for things. The ի-forms exhibit no plural. The declensions are as follows.

    Persons   Things
    ո-   ի-
         
N Sg.   ո՞վ, ո՞   զի՞, զի՞նչ
Ac   ո՞վ, ո՞   զի՞, զի՞նչ
G   ո՞յր   է՞ր
D   ու՞մ   ի՞մ, հի՞մ
L   ու՞մ   ի՞մ, հի՞մ
Ab   ու՞մէ, ու՞մմէ   ի՞մէ
I   որո՞վ   ի՞ւ
         
N Pl.   ո՞յք   -
Ac   ո՞յս   -
G   ո՞յց   -
D   ո՞յց   -
L   ո՞յս   -
Ab   ո՞յց   -
I   որո՞վք   -

The instrumental forms որո՞վ and որո՞վք are borrowed from the interrogative adjective. The forms զի՞ and զի՞նչ display the accusative marker զ-, which has spread analogically to the nominative. զինչ may also be used as an interrogative adjective for things, e.g. զի՞նչ գործ գործեալ է քո 'what deed have you done?'

The forms զի՞ and հի՞մ may mean 'why?', as well as the form զմէ built from the ablative with զ-. ընդ and վասն may be used with the genitive in the same role: ընդէ՞ր, վասն է՞ր 'why?'

There are several interrogative adverbs, referring to

21.2. Relative Pronoun

The relative pronoun has no distinct forms; rather the forms of the interrogatives are used in this role. Understanding of their usage, however, requires distinguishing between two types of relative clause: the attributive relative clause and the substantive relative clause. An attributive relative clause is one which serves to describe its antecedent noun, much as an attributive adjective does. Some English examples would be 'the person who is writing the Armenian lessons has brown hair', or 'send all email enquiries to the person by whom the Armenian lessons were written.' In both examples the relative clauses serve an adjectival, or attributive, role modifying 'the person'. By contrast a substantive relative clause is a relative clause which, as a whole, fills the place of a noun. Again, this parallels the substantive use of an adjective. Some English examples would be 'who stole the last cookie is no friend of mine', which in slightly smoother English becomes 'whoever stole the last cookie is no friend of mine'; or 'do what I say.' In the first example, the relative clause in its entirety functions as the subject of the verb 'is'; in the second example, the whole relative clause is the object of the verb 'do'. In either situation the relative clause could be replaced by a single noun, e.g. 'Cicero is no friend of mine' or 'do something.'

Once the distinction is made between types of relative clause, relative pronoun usage becomes straightforward. Namely, in

The forms are the same as those listed for the interrogative adjective and pronoun, without the question mark ՞.

Examples of attributive relative clauses are վասն բանիցն զոր փաւսեցան հովիւքն 'on account of the words which the shepherds had said'; եւթն ղամբարք... որ են եւթն հոգիքն Աստուծոյ 'seven torches... which are the seven spirits of God'; ընտրեաց երկոտասանս, զորս եւ առաքեալս անուանեաց 'he chose twelve, whom he also called Apostles'; վեց աւր է, յորս արժան է գործել 'there are six days in which working is permitted'. Note in this last example that յորս < ի + որս is locative.

Examples of substantive relative clauses are որ հաւատայ յորդի, ընդունի զկեանսն յաւիտենականս 'who(ever) believes in the Son obtains eternal life'; որ զինչ ասիցէ ձեզ, արասջիք 'do what he tells you'.

21.3. Indefinite Pronoun

As with the interrogative pronouns, the indefinite pronouns exibit a base ո- for persons and a base ի- for things. Two series of pronouns are formed from these, one with an indefinitizing suffix -մն, the other with -ք. Both series may be used in either adjectival or pronominal roles. The declensions are as follows.

    ոմն   իմն   ոք   *իք
    'someone'   'something'   'someone'   'something'
                 
N Sg.   ոմն   իմն   ոք   *իք, ինչ
Ac   ոմն   իմն   ոք   -, ինչ
G   ուրումն   -   ուրուք   իրիք
D   ումեմն   -   ումեք   իմիք
L   ումեմն   -   ումեք   իմիք
Ab   ումեմնէ   իմեմնէ   ումեքէ   իմեք(է)
I   ոմամբ   -   -   իւիք
                 
N Pl.   ոմանք   -   -   -
Ac   ոմանս   -   -   -
G   ոմանց   -   -   -
D   ոմանց   -   -   -
L   ոմանս   -   -   -
Ab   ոմանց   -   -   -
I   ոմամբք   -   -   -

The form *իք is not found alone, but only in combination with the negative չ- in the form չիք 'there is not, there does not exist', e.g ցիք ձեզ կեանք 'there is no life for you', չիք ոք այլ Աստուած 'there is no other God'. In place of *իք the noun ինչ, G ըն՛ի 'thing' is used. This word is also found with a prefixed negative, ոչինչ, G ոչընչի 'nothing', e.g. յոչըչէն արար զնոսա 'He created them from nothing.' As adjective, ինչ remains in the singular even with plural substantive: աւուրս ինչ (Ac Pl.) 'for some days'.

The instrumental singular form ոմամբ from ոմն fills in for the missing instrumental singular of ոք.

The indefinite pronouns are often used to strengthen the interrogatives, e.g. ո՞վ ոք 'who indeed?, who in the world?'; որպիսի ոք կին 'what a woman!' The ոք and *իք series of indefinites, however, are not used in general declarative statements; they only occur in negative, interrogative, conditional, and relative clauses, and with the pronoun իւրաքանչիւր 'each', adverb հազիւ 'hardly' and particle թերեւս 'perhaps'. This does not hold true for the forms ինչ. For example, էր ոմն հիւանդ 'someone was ill', but ոչ ոք է 'it is no one'.

The indefinite adverb of time has two forms parallel to the pronouns: երբեմն and երբեք 'sometime'. The same restrictions of usage apply as to ոք, e.g. ոչ երբրք 'never'.

22. Word Formation

Word formation typically treats the formation of new lexical items from old. In rare instances, such new items may be derived from complete phrases, e.g. երկրպագու 'worshipper' from երկիր պագանեմ 'I kiss the earth, I worship'; զգետնեմ 'I throw down' from զ-գետնի 'to the ground'. Alternately, two lexical items may be compounded to create a new word. When this occurs, the two words are typically connected by the vowel -ա-, unless the second member begins with a vowel: չար-ա-խաւս 'slanderer' < չար 'malicious' + խաւսիմ 'I speak'; լեռն-ա-կողմն 'hill country' < լեառն 'mountain' + կողմն 'side, country'; բարեկամ 'benevolent, friend' < *բարի-ա-կամ < բարի 'good' + կամիմ 'I will, wish'; ծով-եզր 'sea-side'; ձկն-որս 'fisher' < ձուկն 'fish' + որս 'hunter'.

Generally speaking, new lexical items derived from old may be split into two categories: derivatives from verbs and derivatives from nouns. More precisely, words are derived from noun or verb stems. Typically the noun stem is the same as the nominative-accusative form; the verb stem is either the root aorist stem or the -ց aorist stem. In both noun and verb derivation, the stem vowels may be subject to vocalic alternation.

22.1. Derivatives from Verbs

The most common derivatives from verbal stems are listed below.

Causative Verbs: These are usually derived from intransitive verbs, though some transitive verbs are also subject to causative derivation, e.g. բնակեմ 'I dwell' yields բնակեցու'անեմ 'I make to dwell, I establish'. Causatives are built from the aorist stem by addition of the suffix -ոյց- / -ուց-. The form -ուց- occurs word-internally, -ոյց- appearing otherwise. The -ե- found in -եայ aorists drops before the causative suffix is added. Examples are listed below.

    Present   Aorist   Causative Base
    բնակեմ 'I dwell'   բնակեցի   բնակեցոյց-
    մոլորիմ 'I err'   մոլորեցայ   մոլորեցոյց-
    կամ 'I stand'   կացի   կացոյց-
    ուսանիմ 'I study'   ուսայ   ուսոյց-
    դառնամ 'I turn'   դարձայ   դարձոյց-
    փախչիմ 'I flee'   փախեայ   փախոյց-
    յառնեմ 'I rise'   յարեայ   յարոյց-

The present stem of causative verbs has the extension -ան-. The aorist stem is the same as the base. Thus there are the following examples.

    Causative Present   Causative Aorist   Caus. Aor. 3 Sg.
    մոլորեցուցանեմ 'I lead astray'   մոլորեցուցի   մոլորեցոյց
    կացուցանեմ 'I set up, place'   կացուցի   կացոյց
    ուսուցանեմ 'I teach'   ուսուցի   ուսոյց
    փածուցանեմ 'I chase'   փախուցի   փախոյց

The 2 Sg. Imperative of causative verbs shows -ոյց > -ո, e.g. բնակեցո 'establish!', ուսո 'teach!'.

Action Nouns: These are dervied by means of several suffixes. The more frequent suffixes are listed below.

Agent Nouns: There are a few suffixes denoting agent nouns which are worthy of mention.

Adjectives: The suffix -ուն is commonly used to derive adjectives from verbs. It follows the ո-declension. Examples are շարժուն 'movable, moving' from շարժիմ 'I move'; զելուն 'running over' from զելում 'I pour, overflow'; փայլուն 'bright' from փայլեմ 'I shine'.

22.2. Derivatives from Nouns

The most common derivatives from nominal stems are listed below.

Denominative Verbs: Nominal stems may form the base for verbs in -եմ and -իմ, more rarely -ամ. Examples are վկայեմ 'I testify' from վկայ 'witness'; բժշկեմ 'I cure' from բժիշկ 'physician'; անուանեմ 'I name' from անուն 'name' (note the stem for the oblique cases is անուան-); նաւեմ 'I sail' from նաւ 'ship'; սրբեմ 'I clean' from սուրբ 'clean, pure'; յուսամ 'I hope' from յոյս 'hope'.

Inchoative Verbs: The suffix -անամ is typically appended to adjectives to derive inchoative verbs. These fall into category (D) in the classification of verbs. Examples are օջանամ 'I recover' from ողջ 'healthy'; չորանամ 'I become dry' from չոր 'dry'. In certain instances such verbs are derived from nouns: քահանայանամ 'I become a priest' from կահանայ 'priest'; վերանամ 'I am extolled', cf. ի վեր 'upwards'.

Nouns of State or Quality: The suffix -ութիւն may also be used to derive nouns denoting quiality. Examples are բազմութիւն 'multitude' from բազում 'many'; ճշմարտութիւն 'truth' from ճշմարիտ 'true'; քահանայութիւն 'priesthood' from քահանայ 'priest'.

Collective Nouns: Collective nouns may be derived by means of the suffixes -իկ (սերունդ-decl.), -տի (տեղի-decl.), -եան. Examples are մարդիկ 'men, people' from մարդ 'man'; մանկտի 'children' from մանուկ 'child'; խոզեան 'pigs' from խոզ 'pig'. Such nouns are declined in the singular only.

Diminutive Nouns: The suffixes -ակ (ա-decl.) and -իկ (սերունդ-decl.) serve to derive diminutive nouns. Examples are ծովակ 'lake' from ծով 'sea'; երամակ 'small herd' from երամ 'herd'; որդեակ 'son' from որդի 'son'; մանկիկ 'little child' from մանուկ 'child'; փոքրիկ 'little' from փոքր 'little'.

Nouns of Place or Containment: Nouns denoting placement are derived by means of the suffixes -(ան)ոց, -աստան, -արան (ա-decl.). Examples are ժողուրդանոց 'place of assembly' from ժողուուրդ 'meeting'; գանձարան 'treasure-house' from գանձ 'treasure'; Հայաստան 'Armenia' from Հայ 'Armenian'; վարդաստան 'rose-garden' from վարդ 'rose'; դպրոց 'school' from դպիր 'teacher'; ամարանոց 'summer quarters' from ամառն 'summer'.

Possessives and Relationals: There are several formations which yield adjectives and nouns denoting possession or relation.

General: The following derivatives do not fit into the other categories listed above.

22.3. Iteration

Iteration is a process which may be used to derive new words from old. It applies equally to verbs, nouns, and adjectives. For example one finds the verbs հոտ-ոտ-իմ 'I smell' from հոտ 'scent' and կազ-կազ-եմ 'I run back and forth'. There are substantives խոր-խոր-ատ 'pit' from խոր 'deep', լեռն-լեռն-այն 'hill country' from լեառն 'hill', հեղ-եղ 'current' from հեղանիմ 'I flow'. There are adjectives մեծ-ա-մեծ 'very big', ջերմ-