The Land of Roses and

Fire

By: Ahmed Ibrahim

Table of contents:
1- Introduction
2- Welcome to Hayastan 1
3- Welcome to Hayastan 2
4- Welcome to Hayastan 3
5- Welcome to Hayastan 4
6- History of Armenia – What you should know
7- Why Artsakh?
8- Artsakh is Armenia
9- Armenian Mythology and Literature
10- Armenian Mythology the Nation’s History 1
11- Armenian Mythology the Nation’s History 2
12- The legendary creatures in Armenian Folklore
 Introduction

Many people asked me, my answer was that Armenia and Armenians formed
a cornerstone in Egypt and other countries they lived in and still. They are one
of the nation's components. They're our neighbors, friends. Likewise, they
deserve every word I write.
 Welcome to Hayastan 1

Armenia has a rich cultural heritage where ancient sights and delicious food
teem. Armenian food is one of the most unique and traditional cuisines in the
world. It has a wide range of dishes rich in flavor, prepared using techniques
dating back thousands of years. Every dish reflects a certain history of ancient
Armenia, showing just how skilled Armenians were — and still are — in making
bread, kebab, dolma, and other delicious recipes that require some serious
techniques.
So, here are 5 reasons to visit Armenia and enjoy an unforgettable experience.

1- Scout the First Christian Country in the World

Armenia was the first country in the world that adopted Christianity as a state
religion in 301 AD with the assistance of Gregory the Illuminator and Armenian
king Trdat III. The country began the destruction of pagan temples and the
construction of Christian churches. Echmiadzin Cathedral was the first Christian
cathedral in the world.

2- Enjoy visiting Ararat the Biblical Mountain

When you visit the capital of “Yerevan”, you’ll notice its solemn natural
landmark, Mount Ararat. Traditionally, Mount Ararat was the symbol of the
motherland for all Armenians, and it remains so today. It was mentioned in the
Bible during the story of the Great Flood. It is visible in many parts of Yerevan.
For a breath-taking view, go to the monastery of Khor Virap, where you will
feel like you can almost touch the mountain.

3- Taste the Most Pure Water in the World

The water in Armenia is considered one of the safest and most delicious in the
world as it comes from purely natural sources. In Yerevan at almost any corner,
you can find small fountains with drinking water.

4- Energize your adrenaline

Armenia is a great place for extreme sports. In recent years, it has become
especially popular for paragliding. Flying places in Armenia are diverse and
picturesque with predictable macro meteorology. Tourists often choose to go
climbing on Mount Aragats, the highest point in Armenia (4,090 meters or
13,420 feet). The most popular ski resort is Tsaghkadzor, which has a four-
speed chairlift, equipped with modern and safe technology and more than a
dozen well-equipped ski slopes at affordable prices.

5- Savour the Most Ancient Cuisine in the South Caucasus

Armenian cuisine is one of the oldest in Europe and the oldest in the South
Caucasus, they are diverse and delicious thanks to the use of lots of spices,
herbs, and wildflowers. Enjoy many traditional restaurants offering a great
choice of local dishes, especially in Yerevan.
 Welcome to Hayastan 2

Armenian history is full of many interesting stories and occasions in addition to

places that you have to know. So, let’s start.

1- Vardavar Water Festival

It is celebrated 14 weeks after Easter. Water festival is celebrated throughout
Armenia: in large cities, districts, even small villages, and towns. Locals,
regardless of age, keep pouring water from buckets on passers-by’s heads from
balconies, windows… It is believed that the ones who get watered on this day
will accomplish their goals. I don’t know if the Vardavar song of Aida Sargsyan
relates to the festival or not.

2- Areni Wine Festival

Every year on the first Saturday of October Armenian winemakers and tens of
thousands of visitors gather in Areni village in Vayots Dzor to celebrate Areni
Wine Festival. Over 100 best Armenian wines from 30 producers are
presented. 3000 AMD participants can buy a ticket, allowing them to taste as
many wines as they want.

3- Trndez
Trndez or Tyarndaraj is a holiday, that the Armenian Apostolic Church
celebrates 40 days after Armenian Christmas. The Rite of this holiday is
jumping over a bonfire (the fire stands for the light & protection against evil).
On the morning of February 14th, the ceremony of blessing newly married
couples takes place in all churches to reinforce their love & loyalty.
4- Aghitu Memorial

In the Middle Ages Aghitu, was one of the first settlements of Syunik province.
It is famous for its memorial, which was constructed in the 6th or 7th century.
The sculptures of the monument resemble the sculptures of the Zvartnots
temple. It is one of the rarely maintained tombs in Armenia which is thought to
be a mausoleum of martyrs for the Christian religion. The arches of the chapels
of the Sardarapat monument are borrowed from the memorial.

5- Alexander Spendiaryan House-Museum

Alexander Spendiaryan — a famous music composer, conductor and the
founder of symphony music in Armenia. Among his famous works, there are
“Almast” opera, “Yerevan Etudes”, “Crimean Sketches” and many others. It
was opened in 1967 in the house, where the composer spent the last years of
his life. The collection, presented in the museum, contains a lot of items
including manuscripts, letters, and documents related to him.

6- Aram Khachaturian House-Museum

Aram Khachaturian was an eminent composer and conductor, considered as
one of the leading Soviet composers. He wrote the first Armenian ballet music
and concerto, his compositions stand for music classics of the 20th century.
Khachaturian is best known for “Sabre Dance” from “Gayane” ballet,
“Spartacus”, “The Piano Concerto”, and” Violin Concerto”. It was established in
1978, turning his letters, books, records and countless photos into a lifelong
memory. It has already become a kind of tradition to hold various festivals,
competitions, as well as meetings with prominent figures of culture in the
museum.

7- Armenian Alphabet Alley

Armenian Alphabet Monument is located in the village of Artashavan, at the
east side bottom of Mount Aragats. It was erected in 2005 for the 1600th
anniversary of the creation of the Armenian alphabet by the design of the
famous Armenian architect Jim Torosyan. The monument is an interesting
demonstration of the stone carvings of 39 Armenian letters. Which was
devised by Saint Mesrop Mashtots, an Armenian linguist and ecclesiastical
leader, to make the Bible accessible to Armenians and spread Christianity.

8- Armenian Genocide Museum

Armenian Genocide Museum is a special constituent part of Tsitsernakaberd
Memorial Complex. It contains many large photos, taken by the witnesses,
archival documents, documentary films, and the original documents, issued by
international organizations and parliaments of foreign countries, condemning
the Genocide.

9- Byurakan Astrophysical Observatory

Byurakan Astrophysical Observatory was founded in 1946 by the legendary
scientist Viktor Ambartsumian. It is recognized by the scientific community as
one of the major centers for astrophysical research. There are many
fascinating activities: observing space through a 2.6 m telescope, enjoying
movies on various subjects via Mobile Planetarium, attending popular lectures
on any Astronomical phenomena, and observing the night sky through a
professional small telescope.

10- Devil’s Bridge

It is a natural bridge, formed from travertine, located on the Vorotan River in
the Syunik region. The length is 30 m, and the width is 50–60 m. There are
several mountain springs around the bridge, the waters of which have colored
the walls of the canyon in pink, yellow, and green. The Goris-Tatev highway
crosses the Devil’s Bridge. There are various hypotheses concerning the name
“Devil’s Bridge”. For instance, there is a theory that less water flows in under
the bridge than it flows out. This is because mineral waters are dripping from
above.
 Welcome to Hayastan 3

Every country is known for its dishes and traditional cuisines. Armenia is one of
these countries whose traditional foods and dishes reflect the history and
geography where Armenians have lived additionally, share outside influences
from European and Levantine cuisines and the traditional crops and animals
grown and raised in Armenian populated areas. Lamb, and eggplant are basic
features of Armenian cuisine besides Lavash — a delicious flatbread that is one
of the essentials that no meal is ever complete without.

Armenians prefer cracked wheat (bulgur) to corn and rice. The flavor of the
food often relies on the quality and freshness of the ingredients rather than on
excessive use of spices that bring out a distinguished and unforgettable taste
especially, fresh herbs that are used extensively, both in the food and as
accompaniments whereas, dried herbs are used in the winter when fresh herbs
are not available.

5 Delicious Armenian Foods To Try

Dolma

Dolma is a delicious Armenian food consisting of minced meat and spiced rice
wrapped in vine or cabbage leaves. The leaves are first carefully boiled and
dried. The filling is a mixture of minced beef, onions, rice, and tomato paste.
For extra taste, fresh parsley, coriander, and dill are chopped and added. It is
often served with matsun, a fermented milk yogurt, mixed with garlic.

Dabgadz Banir Boerag

A classic Armenian mezze, boerags are flaky puff pastries filled with a range of
cheeses. Some people prefer puff pastry, while others swear by filo (phyllo)
dough. The former is softer and thicker, whereas the latter is lighter and
crisper. It is also softer. The dough is cut into small squares and filled with a
mixture of feta, kashkaval, ricotta, and egg. Finally, it is baked or fried to
golden perfection!
Lavash

It is the king of the Armenian breads, traditional national flatbread and is

commonly served on most Armenian dinner tables. The preparation of lavash
requires great skill and effort as the dough is firstly rolled into thin layers and
stretched over an oval cushion, then slapped against the walls of tonir — an
oven in the form of a deep round hole in the ground — to be baked for less
than a minute. These flatbreads are the basics of Armenian cuisine as they pair
well with so many sides and meat fillings.

Manti

It consists of baked dumplings served in tomato sauce with garlicky yogurt on

the side. The dough filling mainly includes ground lamb or beef, shredded
onion, and parsley. They are roasted in an oven until golden. Red pepper and
tomato paste are then mixed with water and used to baste the manti.

Harissa

When I heard this word I thought it is a kind of sweets or red chili paste as we
know in Egypt. But I found out that it is a historical Armenian food that
symbolizes the courage of Armenians during the Ottoman rule. It is a filling
dish made with two simple ingredients: peeled wheat and meat or chicken.
Cooking requires at least 4–5 hours till the mixture is stirred and all the chicken
or meat has dissolved together with the wheat. Once the consistency is thick,
like porridge, it is served with melted butter on top.
 Welcome to Hayastan 4

A country’s culture is more than just the way its people practice their
traditions—it’s a way of life, communication, norms, and values that shape
how society is formed. It provides essential social and economic benefits with
improved learning, increased tolerance, and opportunities to assemble with
others.

So, when we talk, we've got to say the history of the beacons of knowledge like
Television, Cinema, Music, Theatre, opera and their astonishing stories,
especially in a country like Armenia which has an ancient cultural heritage and
was a part of Soviet Union states.

1- Television

Armenia Public Television dates back to September 5, 1955, when the USSR
Council of Ministers decided to construct 27 program centers and five
transmission stations in the Union Republics. On November 29, 1956, the date
of the Sovietization of Armenia, the first program of Armenian television was
transmitted.

The official opening of the Armenian television took place on February 9, 1957,
as regular programs began to air. Later that year on August 6, 1957, the first
news program was transmitted, titled the News of the Week. At first, the news
program was not periodical, but by February 1958, the news program became
periodical, which resulted in the creation of the news editorial office.

2- Cinema

The cinema of Armenia was established on 16 April 1923, when the Armenian
State Committee of Cinema was established by government decree. The
National Cinema Center of Armenia (NCAA), founded in 2006, is the governing
body of film and cinema in Armenia. The NCAA preserves, promotes, and
develops Armenian cinematography and provides state financial support to
full-length feature, short, and animation projects. The Director of the NCAA is
#ShushanikMirzakhanyan, and the headquarters are located in Yerevan.
The first Armenian film with an Armenian subject known as
"#HaykakanSinema" was produced in 1912 in Cairo by Armenian-Egyptian
publisher #VahanZartarian. The film premiered in Cairo on 13 March 1913.

In March 1924, the first Armenian film studio: Armenfilm (Armenian: Հայֆիլմ
"Hayfilm," Russian: Арменкино "Armenkino") was established in Yerevan,
starting with Soviet Armenia (1924), an Armenian documentary film.

#Namus was the first Armenian silent black-and-white film (1925), directed by
Hamo Beknazarian and based on a play of #AlexanderShirvanzade describing
the ill fate of two lovers, who were engaged by their families to each other
since childhood, but because of violations of namus, the girl was married by
her father to another person. The first sound film, Pepo was shot in 1935, by
director #HamoBeknazarian.

3- Music

Armenian music dates back to the 3rd millennium BCE and is a long-standing
musical tradition that encompasses diverse secular and religious, or sacred,
music (such as the sharakan Armenian chant and taghs, along with the
indigenous khaz musical notation). Folk music was notably collected and
transcribed by #KomitasVardapet, a prominent composer and musicologist, in
the late nineteenth and early twentieth centuries, who is also considered the
founder of the modern Armenian national school of music. Armenian music
has been presented internationally by numerous artists, such as composers
#AramKhachaturian, #AlexanderArutiunian, #ArnoBabajanian, #HaigGudenian,
and #KarenKavaleryan as well as by traditional performers such as duduk
player #DjivanGasparyan.

4- Theater

The Armenian Theatre has its roots in the theatre of Ancient Greece, it was a
natural development of ancient religious rituals when hired professional
gusans (troubadours), sang the praises of the nobleman's ancestors in lengthy
verses. Singers of lamentations or tragedians were known as voghbergus, and
those participating in festive ceremonies were called katakagusan
(Comedians).
Tigran's son, Artavazd II, wrote several Greek tragedies, orations, and historical
commentaries which survived until the second century A.D. Artavazd built the
second permanent public theatre of Armenia in the old capital of Artashat. The
tragedies of Euripides and the comedies of Menander were regularly produced
there. He is considered the first Armenian playwright and director of Classical
Armenian Theatre. Plutarch mentions that the Bacchae of Euripides, directed
by Artavazd, was presented there in 53 B.C.

Archeological excavations made in the fort of Kaitzun Bert in Lori have

uncovered numerous statues of actors and masks of animals and birds, which
confirm the descriptions given by historians.

5- Opera

The ground-breaking of the Opera Theatre took place on 28 November 1930

during the celebrations of the 10th anniversary of Soviet Armenia. On 20
January 1933, the building was officially opened with Spendiaryan's Almast
opera performance. Its building was designed by the Armenian architect
Alexander Tamanian. It consists of two concert halls: the #AramKhatchaturian
concert hall with 1,400 seats and the Alexander Spendiaryan Opera and Ballet
National Theatre with 1,200 seats.
Soon after the theatre foundation, a ballet troupe was established. Swan Lake
by Pyotr Ilyich Tchaikovsky was the first ballet performance in 1935.

Based on Tamanian's design and under the supervision of his son the theatre
hall was completed in 1939, and the opera building was renamed after
#AlexanderSpendiaryan. Large-scale construction works did not finish until
1953 when the whole building was finally completed with its current shape.
 History of Armenia – What you should know

Every country has a story and this is Armenia’s one. Armenia is located in the
highlands surrounding the Biblical mountains of Ararat. The original Armenian
name for the country was Hayk is attributed to “Hayk Nahapet” the legendary
patriarch and founder of the Armenian nation. His story is told in the History of
Armenia attributed to the Armenian historian Moses of Chorene “Movses
Khorenatsi” (c. 410 – c.490). Later its name is changed to Hayastan which
means “Land of Hayk”.
The current name “Armenia” was given by the surrounding states, and it is
traditionally derived from Armenak or Aram –the great-grandson of Haik’s
great-grandson- the leader who is, the ancestor of all Armenians, according to
Armenian tradition.
Modern Armenia includes only a small portion of ancient Armenia, which
extended from the south-central Black Sea coast to the Caspian Sea and from
the Mediterranean Sea to Lake Urmia in present-day Iran. It was subjected to
constant foreign inroads, finally losing its autonomy in the 14th century CE.
The centuries-long rule of conquerors jeopardized the existence of Armenians
and forced deportations of them.
Eastern Armenia was occupied by Russia during the 19th century, whereas
western Armenia remained under Ottoman rule, and in 1894–96 and 1915 the
Ottoman government committed systematic Massa. The portion of Armenia
lying within the former Russian Empire declared independence on May 28,
1918, but in 1920 it was invaded by forces from Turkey and Soviet Russia. The
Soviet Republic of Armenia was established on November 29, 1920; in 1922
Armenia became a part of the Transcaucasian Soviet Federated Socialist
Republic, and in
1936 this republic was dissolved and Armenia became a constituent (union) of
the republic of the Soviet Union. Armenia declared sovereignty on August 23,
1990, and independence on September 23, 1991.
After independence, Armenia implemented several structural reforms to
create the institutional and legal basis for a market economy. Reforms
included substantial privatization of industry and agriculture, restructuring of
the tax and monetary systems, and price liberalization. A replacement
currency, the dram, was introduced in 1993, substitution the ruble.
Artsakh – Nagorno Karabakh
The status of Nagorno-Karabakh (Artsakh), a province of 1,700 square miles
(4,400 square km) in southwestern Azerbaijan inhabited primarily by
Armenians, was 1988 the source of conflict between Armenia and Azerbaijan.
A number settled in the territory of Nagorno-Karabakh, within neighboring
Azerbaijan. Armenians now form about three-fourths of the population of
Artsakh; since 1988 there have been violent interethnic disputes and choppy
warfare between Armenians and Azerbaijanis around the domination.

Armenian Language
Armenian is an Indo-European language belonging to an independent branch
of which it is the only member and is written in its writing system. It is written
horizontally, left to right.
The Armenian alphabet was introduced in 405 AD by the priest Mesrop
Mashtots, an Armenian linguist and ecclesiastical leader. It originally had 36
letters; eventually, three more were adopted.
The stages of development of the Armenian language
Classical Armenian (from 405)
Middle Armenian (c. 1100 – 1700)
Modern Armenian (c. 1700 – present)

Ethnic groups
Armenians represent nearly all of the country’s population; they speak
Armenian. The rest of the population includes Kurds, Russians, and small
numbers of Ukrainians, Assyrians, and other groups.

Religion
Armenia was converted to Christianity about 300 CE, becoming the first
kingdom to adopt the religion. The Armenians have therefore maintained an
ancient and rich liturgical and Christian literary tradition. Believing Armenians
today belong mainly to the Armenian Apostolic (Orthodox) Church or the
Armenian Catholic Church, in communion with Rome.
 Why Artsakh?

According to scholars, inscriptions dating to the Urartian period mention the

region under a variety of names: "Ardakh", "Urdekhe", and "Atakhuni". The
classical Greek historian Strabo refers to an Armenian region that he calls
"Orchistene", which is believed by some to be a Greek version of the old name
of Artsakh. According to another hypothesis put by David M. Lang, the
professor of Caucasian studies, the ancient name of Artsakh possibly derives
from the name of King Artaxias I of Armenia (190–159 BC), founder of the
Artaxiad Dynasty and the kingdom of Greater Armenia. The Folk etymology
holds that the name is derived from "Ar" (Aran) and "tsakh" (woods, garden)
(i.e., the gardens of Aran Sisakean, the first nakharar of northeastern Armenia).
The Early History
Artsakh is home to one of the world’s oldest surviving indigenous Christian
populations, though their history predates Christianity by centuries. Its cultural
topography, speckled by fortresses overlooking canyons, intricately carved
cross-stone monuments with ancient eternity symbols, and centuries-old
monasteries with fortified walls serve as a living witness to the enduring
existence of the Armenians.
Armenians have existed in Artsakh for over two millennia. In 189 BCE, under
the Armenian King Artashes, the region of Nagorno-Karabakh “Artsakh”
became one of the 15 provinces of the Kingdom of Armenia.
Two of the 12 apostles (Saints Thaddeus and Bartholomew) were the first
evangelizers of the Armenians and were martyred, in the first century CE.
Christianity, however, continued to spread throughout the region, from the
efforts of St. Gregory the Illuminator — an Armenian-Parthian noble, raised in
Cappadocia (present-day Turkey). By roughly 301 CE, King Trdat III made
Christianity the official religion of the Kingdom of Armenia, which included
Artsakh.

What makes Artsakh a precious region for the Armenian nation?

Sites and monuments

Artsakh has been called an open-sky treasure-house of various forms of
Armenian architecture. It hosts several thousand architectural artifacts and
historical monuments in a larger sense. Additionally, ecclesiastical structures,
this number include samples of civil architecture, ancient castles, and
fortresses as well as numerous khachkars. Artsakh’s art in the Middle Ages was
ecclesiastical architecture: churches, cathedrals, chapels, and monasteries.
Most other forms of art in that period, including illuminated manuscripts,
khachkars -unique Armenian stone slabs with engraved crosses- and mural
paintings were likewise tied to Artsakh’s religious life and its primary
institution, the Armenian Apostolic Church.
There are several monuments and churches there including The anonymous
hermitage of Dadivank, Tigranakert and Ghazanchetsots Cathedral in Shushi.
The importance of Ghazanchetsots Cathedral
One of the famous cathedrals in Artsakh –The conflict area– is Ghazanchetsots
Cathedral in Shushi which was extensively restored in the aftermath of the first
war and reconsecrated in 1998. During the 2020 war, it was damaged by
Azerbaijani attacks, viewed as a “possible war crime” by Human Rights Watch.
This cathedral is characterized by a small circular room hidden behind the altar
where you can pray and hear your voice 360 degrees around your body.
Additionally, there is a path from it to the Silk Road, which runs through Shushi
and on which many old traders had traveled with their caravans to Iran and
beyond.
Check https://monumentwatch.org/

Natural Resources
Artsakh is rich in natural resources of precious and semi-precious metals, such
as gold and copper, and other natural resources. Copper and gold mining has
been advancing since 2002 with the development and launch of operations at
the Drmbon deposit. Approximately 27-28 thousand tons (wet weight) of
concentrates are produced with an average copper content of 19-21% and gold
content of 35-55 g/t. The mine is one of the biggest taxpayers of Artsakh and
employs 1200 workers of which 65% are local citizens.
 Artsakh is Armenia

Artsakh is -a word made up of two parts, the first is Ara, the sun god, according
to the ancient Armenians, and the second word means forest or vine, so the
Armenian name means a forest or vine of the god Ara- is an integral part of
historic Armenia. During the Urartian era (9-6th cc. B.C.) Artsakh was known as
Urtekhe-Urtekhini. As a part of Armenia Artsakh is mentioned in the works of
Strabo, Pliny the Elder, Claudius Ptolemy, Plutarch, Dio Cassius, and other
ancient authors.

On June 2, 1992, the breakaway Republic of Artsakh -an independent republic,

in the South Caucasus region-, adopted a flag derived from the flag of Armenia,
-The national flag of Armenia was used in the Nagorno-Karabakh Republic until
1992- to which a white, five-toothed, stepped pattern is added, beginning at
the two verges of the flag's fly and meeting at a point equal to one-third of the
distance from that side.

Colors connotation
The white pattern represents the mountains of Armenian Artsakh, and
additionally forms an arrow pointing westward to symbolize the aspiration for
eventual union with Armenia. This symbolizes the Armenian heritage, culture,
and population of the area, and the triangular shape and zigzag cut represent
Artsakh as a separated region of Armenia. The white pattern on the flag is also
similar to the designs used on rugs, a symbol of national identity. The ratio of
the flag's breadth to its length is 1:2, the same as the Armenian Tricolor.

Coat of arms of the Republic of Artsakh

The emblem of the Republic of Artsakh consists of an eagle above which is an
ornamented crown. On the chest of the eagle is a shield with a panorama of a
mountain range and under it a vertically set Flag of Artsakh. Over this are the
two stone heads of "Granny and Gramps" (Tatik yev Papik) from the We Are
Our Mountains monument in Stepanakert, the capital of Artsakh. The eagle's
feet clutch various agricultural products including wheat and grapes. The outer
rim is made up of a golden circular ribbon bearing the inscription "Artsakh
Republic of Mountainous Karabakh".

We Are Our Mountains monument

Monument north of Stepanakert, the capital city of the Republic of Artsakh.
The sculpture, completed in 1967 by Sargis Baghdasaryan, is widely regarded
as a symbol of the Armenian heritage of Nagorno-Karabakh. The monument is
made from volcanic tufa, and represents the busts of two peasants with
stylized faces, a bearded man and a woman, with traditional headdresses
reminiscent of two summits of Ararat. They materialize "the indomitable local
spirit". The woman’s mouth is hidden by a scarf, according to local tradition,
and the two busts seem to be leaning against each other’s shoulders. The faces
are placed directly on the ground: the sculpture is not erected on a pedestal.
Made in 1967, the sculpture is the work of the Armenian sculptor Sarkis
Baghdassarian. It is located on a hillock, near the road, 1 km northeast of
Stepanakert. When Soviet representatives from Baku came to Stepanakert for
the inauguration in 1968, they asked, "Don’t these figures have legs?" The
artist replied, "Yes, and they are deeply rooted in their land.” It is also known
as "tatik-papik" (տատիկ-պապիկ) in Armenian, which translates as
"Grandmother and Grandfather".
 Armenian Mythology and Literature

Armenia is one of the world’s most ancient nations, dating back more than
three millennia as well as its literature. It was the crossroad, homeland of
many eastern and western ancient cultures, and many religions that already
contained mythologies affected its history. A people is reflected in its
literature, and this is the truth of Armenians, who maintain close intellectual,
spiritual, and emotional belonging to their past and current experiences,
Armenians found in their literature an inspiration, a guide, and a reflection of
their national life, while armies and rulers shaped their political destinies.

If we disregard the pagan literature and the entire oral tradition -with
imported ideas from neighboring cultures and migrating peoples-, that were
recorded in texts and perpetuated orally by lyre-playing bards, which in turn,
preserved by even later writers, the Armenian literature will be dated back
about sixteen centuries.

Golden age

With the invention of the Armenian alphabet in -the 5th century CE- 405, when
the catholicos Isaac (Sahak) the Great and Mashotots formed a school of
translators who were reputedly sent to Edessa and to Constantinople to
procure and translate Syriac and Greek copies of important works into
Armenian, with the support of the king Vramshapuh (A.D. 393-414).

Much of the literature of the 5th century—the golden age of Armenian

literature—was dedicated to translations of original works, such as the
histories of Eghishe and Ghazar of Pharp. The masterpiece of classical
Armenian writing is the “Refutation of the Sects” by Eznik Koghbatsi, which
was critical work, composed partly from Greek sources, in defense of orthodox
Christian belief against pagan Armenian superstitions, Iranian dualism, Greek
philosophy, and the Marcionite heresy. Translating works of such authors as
Saints John Chrysostom and Cyril of Alexandria continued in the 6th–8th
centuries.
The Hellenistic (Yunaban) school produced excessively slavish translations from
Greek grammatical, theological, and philosophical works, including those of
Plato, Aristotle, and Philo of Alexandria.

Medieval ages

In the 10th and 11th centuries, which witnessed the maturity of the
independent Bagratid kingdom of Armenia, the Artsruni kingdom of
Vaspurakan, and the kingdom of Siuniq, Armenian literature, art, and
architecture blossomed more than at any time since the 5th century. The
principal literary figure of the 10th century was St. Gregory Narekatzi, the first
great Armenian poet, renowned for his mystic poems and hymns as well as for
such prose works as the Commentary on the Song of Songs. Earlier in the same
century, Thomas Artsruni wrote History of the House of Artsruni, which,
despite its family bias, is the chief source of information on the history of
Armenia to 936; an anonymous writer continued the work to 1121.

The History of Armenia by the catholicon (patriarch) John VI Draskhanakertzi is

of great value for its account of Arab relations with Armenia, for the author
was himself an important participant in the later events he describes. At the
turn of the 10th to the 11th century, Bishop Ukhtanes wrote History of
Armenia and History of the Schism between the Georgians and Armenians. The
beginning of the 11th century witnessed the completion of the reliable and
well-written Universal History of Stephanos Asoghik. The History of Armenia by
Aristakes Lastivertzi, relating the fall of the Bagratid kingdom, the destruction
of Ani, and the victories of the Seljuq Turks, is almost as much a prose elegy as
a history.

After the political collapse of Greater Armenia and the consequent shift
southward of the cultural center to little, or Cilician, Armenia, the literature
split into a western and an eastern branch. In both branches, authors began to
write in the spoken as well as the classical language. The Mamluk invasion and
the invasion by Timur (Tamerlane) ushered in a long period of cultural and
literary decline.

There were signs in the 17th century that the Armenians were emerging from
the cultural decline of the preceding centuries. The deeds of Turkish and
Persian overlords figured prominently in histories by Araqel of Tabriz and
Zaqaria the Deacon, but there was some contact with Western scholars and
works in Latin.

Oskan of Erevan (born in 1614 in the newly founded trading colony of New
Julfa, Eṣfahān) collaborated with the Dominican Pirandelli and printed the first
Armenian Bible in Amsterdam in 1666. From the 13th century, imaginative
writing had been represented by a succession of popular troubadours, the
most famous of these being Nahapet Kuchak (16th century), one of the rare
Armenian poets to sing of physical love; Hovnatan Naghash (1661–1722); and
in the 18th century, most famous of all, Sayat-Nova “Aruthin Sayadian”.

Modern age

The first fourteen centuries were so crucial to Armenian artistic expression,

deal with ancient and medieval times. Due to neglecting translation of the
writings, the writers of this period weren’t known out of Armenia, but now
they are well-known thanks to the efforts of the scholars who have published
serious works of scholarships and competent translations, during the past
three decades. As a result, the works of ancient literature have been studied,
appreciated, and celebrated in several international colloquies.

The 18th century witnessed an Armenian renaissance, by the middle of the

19th century, the time was ready for the development of modern Armenian
literature. The Armenian language, was in an anarchic state, as it was divided
in both Turkish and Russian Armenia, between champions of the old classical
language and those of the modern spoken languages. Finally the latter
prevailed, with the result that the eastern literature was written in a modified
form of the Yerevan dialect (rusahayeren) and that of the west in a modified
form of the dialect of Istanbul (dachgahayeren).

For many of their ideals, Armenian writers looked to Europe. Among western
authors, Hakob Paronian and Ervand Otian were outstanding satirical novelists,
and Grigor Zohrab wrote realistic short stories; the theatre was best
represented by Paronian, whose comedies (such as The Dowry, Master
Balthazar, and The Oriental Dentist) remain popular.

The novel was strongly represented in Russian Armenia, where it became a

vehicle for Armenian moral, social, and political goals. For instance, Khachatur
Abovean, the “father of modern Armenian literature,” wrote Wounds of
Armenia in 1841. Hovhannes Thumanian wrote lyric and narrative poems; and
his masterpiece, a short epic, Anush, full of songs that have become
traditional, was early adapted as an opera.

The speedy decline of Istanbul as the principal western Armenian literary

center (after the Armenian massacres of 1915–16) brought a new slump period
in Armenian literature, though Armenians scattered abroad continued to write
in Paris, Beirut, and Boston. Some Turkish Armenians fled to the east, where
they enjoyed a certain degree of autonomy and where, between 1936 and
1991, national literature was encouraged but controlled by the Soviet state.
 Armenian Mythology the Nation’s History 1

The Armenian mythology is a fertile mixture over the centuries combined

between indigenous traditions with imported ideas from neighboring cultures
and migrating peoples. The legends and stories helped to explain the nation’s
origins and recall remarkable historical events such as wars and invasions.

Origins & Inspirations

Armenian mythology originated in ancient Indo-European traditions,

specifically Proto-Armenian, and integrated Hurro-Urartian, Mesopotamian,
Iranian, and Greek beliefs and deities, such as Zoroastrianism, with deities such
as Aramazd, Mihr, or Anahit, besides, Assyrian traditions, such as Barsamin, by
the way, there are traces of native traditions, such as Hayk or Vahagn and
Astghik. The Urartu civilization was a unique mix of indigenous, Hurrian,
Mesopotamian gods and symbolism. The Pantheon was headed by the trinity
of Haldi (god of war), Teisheba (god of storms), and Shivini (the sun god). They
were the principal beneficiaries of sacrifices and temples built on their honor.
There were others, as attested by a 9th-century BCE inscription discovered in a
niche in the mountains near the capital Tushpa (Van). The list, inscribed in
duplicate, mentions 79 gods.

There are elements in the Armenian mythology similar to the Egyptian one too,
clearly seen in Shivini, who was represented as a kneeling man holding a
winged solar disk, which was likely inspired by the Egyptian god of the sun, Ra.
The close cultural relations between Urartu and Assyria are also illustrated by
the Urartian application of the Assyrian ideograms for the gods Adad and
Shamsh to their gods Teisheba and Shivini. The Tree of Life (tsarrn kenats in
Armenian),- a religious symbol and is drawn on walls of fortresses and carved
on the armor of warriors- another element from Mesopotamian art, appears in
diversified media, typically with a figure standing on either side of it and
making offerings. Over time the oral and ancient myths spun together were
recorded in texts and perpetuated orally by lyre-playing bards, which in turn,
preserved by even later writers. For instance, a portion of an ancient poem
recorded by the 5th-century CE historian Movses Khorenatsi describes the
birth of the sun god Vahagn from a reed in the sea. Unfortunately, though, and
despite the best efforts of writers in Late Antiquity, without extended textual
evidence from ancient Armenia itself and only an impoverished archaeological
record, much of Armenian myth and religion remains unknown or unexplained.

Basic information about Armenian pagan traditions was preserved in the works
of ancient Greek authors such as Plato, Herodotus, Xenophon and Strabo,
Byzantine scholar Procopius of Caesarea, as well as medieval Armenian writers
like Movses Khorenatsi, Agathangelos, Eznik of Kolb, Sebeos, and Anania
Shirakatsi, as well as in oral folk traditions.

Christianity and its influence

When Armenia accepted Christianity in the 4th century CE, it was not only the
temples that were destroyed but also the songs and poems about the old gods
and heroes that the people sang. There are only rare segments of these songs
and poems, segments that witness great spiritual wealth and the power of
creation of these people, and these alone are sufficient reason enough for
recreating the temples of the old Armenian gods. Ancient myths and beliefs
transformed to abide more closely to Christian beliefs. Biblical characters took
over the functions of the archaic gods and spirits. For example, John the
Baptist inherited certain features of Vahagn and Tir, and the archangel Gabriel
took on elements of Vahagn.

Hayk & Bel

One of the unique contributions Khorenatsi made to Armenian history was his
narrating of the foundation myth of the nation. The story of Hayk “Haik” and
Bel places the origins of the Armenian people as the descendants of the biblical
Noah via his son Japheth. Hayk, a descendant of Japheth and noted archer,
rebelled one day against Bel the evil and repressive Babylonian tyrant and
returned to his homeland around Mount Ararat in ancient Armenia, where it
was thought Noah’s ark had come to rest at the end of the great flood. Bel
followed Hayk and his relations so that a mighty battle followed in which Bel
was killed. Hayk then gave his name to his descendants, the Hay people, and
the name of the region of Armenia in the Armenian language, Hayasa.

Shamiram “Semiramis”
The legend of Shamiram, is probably based on the Assyrian queen Semiramis
(r. 811-806 BCE), another historical enemy of the Armenians. One day
Shamiram falls in love with the handsome Armenian king Ara but, he shows no
interest in the queen and returns to his country. Shamiram’s army then follows
Ara and, despite orders that no harm should come to the Armenian king, he is
killed by a stray arrow. Semiramis then tried to find consolation in wandering
the lands of Ara’s kingdom. Eventually, she decides to build a city near Lake
Van where she will spend the summer months away from her home capital of
Nineveh. Once the splendid new city is finished, she took Ara’s body back to
her palace where it was kept at the top of a tower so that supernatural dogs
(Aralezk) might be called to lick him back to life. In one version the dogs
perform their miracle and Ara lives once again, but in Movses' version,
unfortunately, the dogs never come and so Shamiram, to save face with her
people now that the gods have forsaken her, is forced to parade a look-alike to
the dead Ara.

Anahit the pagan Goddess

Anahit’s name is widespread and commonly used in Armenian communities

around the world. From Armenian history classes to erotic Aphrodite-inspired
art, she is considered the mother of Armenian paganism. The bronze head of
the seductress, displayed at the British Museum today, is often the only
symbol used about her.

Her statue was used for healing powers: The Anahit temples, which were
found mostly in Armenia’s Artashat region, were known to welcome the sick
and the ill, as it was believed that Goddess Anahit would help them heal and
recover.

Little Mithra

Pokr Mithra also, called Mihr, according to the oral tradition is a god who was
thought to live in a cave that will only open at the end of Time. Inside the cave,
He sits holding an orb of justice and is served by a raven while he awaits the
coming of the Apocalypse. He was also associated with light and truth.

He has a portal carved into the rock face of the acropolis at Van named after
him, the Gate of Mithra (Mheri durrn). It is expected that Mithraism was
passed from Persia to the Roman world via legionaries fighting in ancient
Armenia during the Parthian Wars of the 1st century CE.

Astghik

The roots of celebrating Vardavar, an annual Armenian water holiday, return to

Astghik, the Armenian pagan goddess of fertility, love, skylight, beauty, and
water. Known as Vahagn’s devoted lover, her temples were located in
Artamet, Van, as well as in Ashtishat/Taron, Mush. Her name means “little
star”, one story tells of her habit of bathing in a stream each night. On one
occasion a group of local young men, eager to glimpse the naked goddess, lit a
fire on a hill to see her better.

The goddess foiled the plan by causing a great mist to settle over the area,
which hence acquired the name “Plain of Mush” after the Armenian word
mshoush, meaning mist.
 Armenian Mythology the Nation’s History 2

The Armenian mythology originated in ancient Indo-European traditions,

precisely Proto-Armenian, which progressively combined Anatolian, Hurro-
Urartian, Mesopotamian, Iranian, Roman, and Greek beliefs and deities.

Pre-Christian Armenia

The Ancient Armenians were nature worshippers, they worshiped eagles, lions,
the sun, and heaven. They are believed to have worshipped a creator called Ar
(Ara), embodied as the sun (Arev or Areg); they called themselves Arevortik
"children of the sun".

Nature worship was replaced with national gods, originally native Armenian in
nature, among them Vanatur, the supreme god of the Armenian pantheon; Nar,
the goddess of fertility; Nane, the goddess of motherhood, wisdom, and family
protection; Tir, the god of writing and science, which shows that Armenia had a
written language before their Christian alphabet was invented in the 5th
century; Tsovinar, goddess of the sea; followed by Zoroastrianism and
Mithraism.

The pantheon of pre-Christian Armenia changed over the centuries, it was

modified through, Hurro-Urartian, Semitic, Iranian and Greek influences. The
common belief that spanned many or all pagan Armenian pantheons was the
idea of a ruling triad of supreme gods, usually comprising a chief, creator god,
his thunder God son, and a mother Goddess.

After the Iranian dominance in Armenia in the 1st millennium BCE,

Zoroastrianism had a major influence on the Armenian religion. Till the late
Parthian period, the Armenian lands abided by a syncretic form of Mazdaism,
which mixed Iranian religious concepts with traditional Armenian beliefs. For
instance, the supreme god of the Armenian pantheon, Vanatur, was later
replaced by Aramazd (the Parthian form of Ahura Mazda). However, the
Armenian copy of Aramazd preserved many native Armenian aspects. Similarly,
the traditional Armenian goddess of fertility, Nar, was replaced by Anahit,
which may be derived from Persian Anahita, although the Armenian goddess
was entirely distinct from her Iranian counterpart.

In the Hellenistic age (3rd to 1st centuries BCE), ancient Armenian deities were
known as ancient Greek deities: Aramazd with Zeus, Anahit with Artemis,
Vahagn with Heracles, Astghik with Aphrodite, Nane with Athena, Mihr with
Hephaestus, Tir with Apollo.

Christianity era

After Christianity adoption in the 4th century CE, ancient myths and beliefs
transformed to involve more closely Christian beliefs. Biblical characters took
over the functions of the archaic gods and spirits.

All the pagan temples were destroyed after the adoption of Christianity. The
Temple of Garni (Armenian: Garnu tacar) is located in the village of Garni in
Kotayk Province, Armenia, and it was a pagan temple dedicated to “Mihr” the
deity of the light of heaven and the God of the Sun.

The influences of Zoroastrian and Mithraic beliefs

Zoroastrian and Mithraic beliefs still exist. For instance, 14 February, became a
religious holiday known as Diarentarach (following the 40 days after Jesus's
birth on Armenian Christmas, 6 January). This ancient tradition symbolizes
purification, good fortune, and for young couples also fertility.

Another holiday, celebrated in July, is Vardavar, or the “Feast of Water”, where

all day long, people sprinkle or splash water on one another. There is much
laughter and joy on this day, especially for children. A tradition that is also still
very popular is the tying of strips of cloth on a bush or tree, in the hopes that
God will see or hear their wishes.

The following are a few examples of what the names of the months were called
when the old Armenian calendar was in use: the first month, Navasard, New
Year (11 August), honored the beloved goddess, Anahit; the seventh month,
Mehakan, Festival of Mithra; the eighth month, Areg, Sun month; the ninth
month, Ahekan, Fire Festival.
In the 18th century, when the Armenian calendar was reformed, January 1 was
recognized as the New Year. Also, in the old Armenian calendar, the days of the
month were given names of old gods, heroes, or natural objects. Some
examples are Day 1, Areg, Sun; Day 2, Hrand, Earth mixed with Fire; Day 8,
Mher, (Mithra); Day 15, Aramazd, (Ahura Mazda); Day 19, Ahahit, (Anahita);
Day 24, Lusnak, Half Moon; Day 27, Vahagn, (Zoroastrian Vahram); Day 30,
Gisherarev, Evening Star.
 The legendary creatures in Armenian Folklore
Armenian folklore has its roots in pre-Christian Armenian culture. With the
invention of the Armenian alphabet, folklore found its way into written
literature through several authors like Movses Khorenatsi, Agathangelos, Eznik
of Kolb, Sebeos and Anania Shirakatsi. It absorbed Anatolian, Hurro-Urartian,
Mesopotamian, Iranian, Roman and Greek philosophies. Hayastan is believed to
have worshipped gods and creatures associated with natural phenomena.

In the Armenian pantheon, some gods are considered creatures including

several legendary monsters and spirits that abound with elements both native
and foreign-derived from the Persian culture such as:

Al — It is a dwarfish evil spirit that attacks pregnant women and steals newborn
babies. Described as half-animal and half-man, its teeth are of iron and nails of
brass or copper. It usually wears a pointed hat covered in bells and can become
invisible.

Aralez — Aralezner — The oldest gods in the Armenian pantheon, Aralez are
dog-like creatures (modelled on Gampr) with powers to resuscitate fallen
warriors and resurrect the dead by licking wounds clean.

Devs — The Devs are air-composed spirit creatures originating from Zoroastrian
mythology (the Daevas), and share many similarities to angels and demons.
They reside in stony places and ruins and usually keep to themselves.

Shahapet — The Shahapet also called Khshathrapti, Shavod, Shoithrapaiti,

Shvaz and Shvod, were usually friendly guardian spirits of Armenian, Slavic and
Persian mythology, who typically appeared in the form of serpents. They
inhabited houses, orchards, fields, forests and graveyards, among other places.
The Shvaz type was more agriculturally oriented, while the Shvod was a
guardian of the home. A Shvod who is well-treated may reward the home’s
inhabitants with gold, but if mistreated might cause strife and leave.

Nhang — The Nhang (from the Persian word for “crocodile”) was a river-
dwelling serpent monster with shape-shifting powers, often connected to the
more conventional Armenian dragons. The creature could change into a seal or
lure a man by transforming into a woman, then drag in and drown the victim to
drink its blood. The word “Nhang” is sometimes used as a generic term for a sea
monster in ancient Armenian literature.
Piatek — The Piatek is a large mammalian creature similar to a wingless griffin.

Vishap — A dragon closely associated with water, similar to the Leviathan. It is

typically pictured as a winged snake or with a mixture of components from
totally different animals. Before Iranian domination in Armenia, the dragons
may have been called “gegh”. May have been connected to Hurrian Ullikummi
and Hittite Illuyanka.