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 Charaknotz contains hymns for religious feasts, classified alphabetically or in musical order. It consists of tropes (the use of a word or expression in a figurative sense) inserted in the liturgical songs to explain the meaning of each feast day.