In Armenia, the art of books is linked to the invention of writing. Until the 5^th century AD, the inhabitants of the Armenian plateau had successively used the cuneiform script (Urartu), and later, with the various conquests, Aramaic (the Persian period), Greek (the Hellenistic and Parthian period) and Latin characters (under Roman domination).

Driven by the need to have a specific writing adapted to the language, around the year 405, an Armenian monk, Mesrop Mashtots, invented an alphabet composed of thirty-six letters or graphemes corresponding to the thirty-six phonemes of the oral language used in the 5^th century.

The most widely distributed and recognized book in this Christian nation was the first to be transcribed: The Bible.

This allowed the many copyists in monasteries to learn the alphabet, and they acted as network for disseminating Christianity, and thereby strengthening Armenian identity. This transmission of a culture and a religion made it possible for the identity of a civilisation remain intact despite the vicissitudes of history.

The texts were at first, for the most part, religious, biblical (The Bible—Gospels) or liturgical (Lectionaries—Hymnaries—Psalms—Homiliaries, etc.).

From the end of the 9^th century, there was an increase in the amount of manuscript works produced, propagating the faith of a people through this fundamental medium which is writing: it is the union of the written word and religion that allowed this people to survive, despite the lack of an organised state.

To embellish the written word, painters assisted the scribes, and it is in books that we find the best expression of Armenian pictorial art.

The Armenian book was printed in 1511, but manuscripts had such a predominant role that, unlike other countries, book printing in Armenia did not fully develop until the 18^th century and it was not until the 19^th century that it reached the stage where it could actually replace the work performed by hand.

The Gospel according to Saint Matthew. Chap 27 When they had come to a place called Golgotha, that is to say the Place of the Skull, they crucified him and divided his garments by casting lots. And they put up over His head the accusation written against Him: “This is Jesus, the king of the Jews”. Then two robbers were crucified with Him, one on the right and another on the left. The Gospel according to Saint John. Chapter 19. Now there stood by the cross of Jesus His mother, and His mother’s sister, Mary the wife of Clopas, and Mary Magdalene. When Jesus therefore saw His mother, and the disciple whom He loved standing by, He said to His mother, “Woman, behold your son!” Then He said to the disciple, “Behold your mother!” And from that hour that disciple took her to his own home. Then, knowing that all things were now accomplished, Jesus said: “I thirst”. “Now a vessel full of sour wine was sitting there. And they filled a sponge with sour wine, put it on hyssop, and put it to His mouth. So when Jesus had received the sour wine, He said, “It is finished!” “And bowing His head, He gave up His spirit.

The Gospel according to Saint Matthew. Chapter 28. Now after the Sabbath, as the first day of the week began to dawn, Mary Magdalene and the other Mary came to see the tomb. And behold, there was a great earthquake; for an angel of the Lord descended from heaven. His countenance was like lightning, And the guards shook for fear of him, and became like dead men. But the angel answered and said to the women, “Do not be afraid, for I know that you seek Jesus who was crucified. He is not here; for He is risen, as He said. And go quickly and tell His disciples that He is risen from the dead.”

Although Jesus left no written testimony, witnesses recounted his actions and reported his words. The four best-known witnesses are the four evangelists, Matthew, Mark, Luke and John. Their texts were written during the century following the birth of Christ. They are not all identical and do not report the same events. The first one, that of Mark, dates from the year 67. The texts of Matthew and Luke were written around the year 80, and John wrote his work almost 70 years after the birth of Christ.

The Ascension of the Lord refers to the moment when Jesus was lifted into heaven. It should not be confused with the Assumption, which is the ascension of Mary, mother of Jesus, into heaven. The Ascension is a theme found in Greco-Roman mythology: to ascend to the heavens is symbolic of entering the land of the divine.