Encyclopedia of Mythology. Armenian mythology Armenian mythology

Gods of the ancient Armenians

Amanor(Armenian Ամանոր - “New Year”) is a deity who personifies the New Year (which, according to the ancient Armenian calendar, begins in August) and brings its first fruits. Remnants of the cult in the 20th century can be traced in songs of praise about “Nubara” (“New Fruit”)

Fragment of a statue of the goddess Anahit, found in the province of High Armenia of Great Armenia
Anahit(Armenian: Անահիտ), Anakhit, Anahita is a mother goddess, goddess of fertility and love, daughter (or wife) of Aramazda. She was identified with the Persian Anahite, the ancient Greek Artemis or Aphrodite, the ancient Georgian Dali, the ancient Roman Diana and the ancient Egyptian Niiti. She is called the Great Lady, patroness and defender of the Armenian land. After the adoption of Christianity in Armenia as the state religion in 301, the worship of the goddess Anahit was transformed into the worship of the Mother of God.
The main temples of Anahit were located in Erez, Armavir, Artashat and Ashtishat. The mountain in Sophen was called the “Throne of Anahit” (“Ator Anakhta”). The whole area ( gavar) in Erez in the province of Akilisena (Ekegiats), where her main temple was located, was called “Anakhtakan Gavar”. Celebrations in her honor began the harvest festival during the celebration of Navasard (ancient Armenian New Year) (August 15).
Ar- (Armenian Ար) - the main proto-Armenian (Aryan) god. Symbolizes the power of the sun (Armenian - Arev), combined the features of the power of nature, spring, and later - the features of the god of war.
The day of Ara was considered March 21, the day of the vernal equinox. The name Ara is also associated with the name of the ancient Armenian 6th month of the year “Arats”, the name of the cult Armenian king Ara the Beautiful.

Aramazd(Armenian: Արամազդ) - the supreme god in ancient Armenian pantheon, creator of heaven and earth, god of fertility, father of gods.

According to one hypothesis, his name is a variant of the original proper Armenian name Ara, according to another, it comes from the name of the Persian creator god Ahura Mazda (Ohrmazd). The cult of Aramazd came perhaps in the 6th-5th centuries BC. e., merging with the cult of local deities. Movses Khorenatsi reports that there were four Aramazdas in the Armenian pantheon. In the Hellenistic period, Aramazd in Armenia was compared with Zeus.

The main sanctuary of Aramazd was located in Ani (modern Kamakh in Turkey) and was destroyed at the end of the 3rd century. n. e. with the spread of Christianity.

Arev(Armenian Արեւ, also Arev, Aregak, literally - “Sun” (in a figurative meaning - “life”) - personification of the Sun, sometimes in the form of a wheel emitting light, more often in the image of a young man.

Astghik (Astghik or Astlik) (from Armenian “աստղիկ” - star) - in Armenian mythology, the goddess (ditsui) of love and beauty, beloved of the god of thunder and lightning Vahagn. According to legend, after the love encounters of Astghik and Vahagn, it rained. Astghik was considered the patroness of girls and pregnant women. The cult of Astghik was also associated with the irrigation of gardens and fields. Legends tell about the transformation of Astghik into a fish - well-preserved stone fish-shaped sculptures, called vishaps, are objects of the Astghik cult.

Until now, in Armenia they celebrate the Vardavar holiday (literally: “holiday of roses” or, according to another interpretation, “water war”), dedicated to Astghik, during which people douse themselves with water and give each other roses. Initially, this holiday fell on the summer solstice (June 22).

Barshamin, (Armenian Բարշամին, literally “Son of Heaven”), also Barshimnia, Barsham is a deity who acts as an opponent of gods and heroes (Vahagna, Arama, etc.). The image apparently goes back to the West Semitic Baalshamem, whose cult was widespread in Ancient Armenia. Built in honor Barshama the temple and ivory statue, taken from Mesopotamia by Tigranes II (1st century BC) and installed in the village of Tordan (southwest of the modern city of Erzincan in Western Armenia, in the territory of modern Turkey), were destroyed after the adoption Christianity in Armenia in 301.

Bakht (Armenian Բախտ - “fate”, “rock”) - spirit in Armenian mythology, personification of fate.

Vahagn(Armenian: Վահագն), also Vahagn - the dragon-slayer god, later the god of war, hunting, fire and lightning. Sometimes considered the ancestor of the Armenians. In the Hellenistic era, Vahagn was identified with Hercules.

In the harsh winter, Vahagn stole straw from the ancestor of the Assyrians, Barsham, and disappeared into the sky. On his way, he dropped small straws and from them the Milky Way was formed, in Armenian - “the road of the straw thief”... - Mkrtich Nagash

The name of this god consists of the same Indo-European roots as the name of the Iranian god Vertragna (in Parthian Varhagn). In the sanctuary on Mount Nemrud in Commagene (Zeuphrates), south of Malatia, he is called Artagnes and identified with Hercules, just like Favtos Buzand, the Armenian historian of the 4th century. It is curious that in Movses Khorenatsi he appears as a human being, the son of Tigran Ervandyan (although his divine essence is immediately revealed in the hymn and his birth from the bosom of nature is described - from the trunk of a fire-breathing reed), just as in Greek mythology Hercules, with which Vahagn is immediately compared to, was a man, the son of the god Zeus and the mortal Alcmene, and only later was he deified and taken to Olympus.

Vanatur(Armenian: Վանատուր - “Shelter”). God of hospitality. Perhaps Vanathur is only an epithet of Amanor, and not the proper name of a separate deity.

Vae- god (dits) of the Sun.

Gisane(Armenian: Գիսանե) - the dying and resurrecting god of life-giving nature, the hypostasis of Dionysus.

Rumble(Armenian Գրող, Grogh - “writing”, “recording”) - the spirit of death, hypostasis of the spirit of death Ogear. The main function of Groch was considered to be the recording of sins and good deeds of people. The rattle on a person’s forehead at birth records his fate (which is determined by Bakht); throughout a person's life Rumble notes in his book his sins and good deeds, which must be reported at God's Judgment.

Sometimes Groch was identified with tsavers, spirits of illness.

Demeter(Armenian: Դեմետր), also Denetrios - brother of Gisane. According to myth, princes Demeter and Gisane are brothers originally from India. They incurred the wrath of their ruler and fled to Armenia. King Vagharshak grants them the country of Taron (Western Armenia, in the east of modern Turkey), in which they build the city of Vishap. After 15 years, the king kills both brothers, and power in Taron transfers them to three sons, who erect statues of their parents, the gods Demeter and Gisane, on Mount Karke, and entrust their service to their family.

Lusin(Armenian: Լուսին, translated as “Moon”) - in Armenian mythology personification of the Moon.

According to myth, one day the young man Lusin asked his mother, who was holding the dough, for a bun. The angry mother slapped him in the face, which sent him flying into the sky. Traces of dough (lunar craters) are still visible on his face.

According to popular beliefs, the phases of the Moon are associated with the cycles of the life of King Lusin: the new moon is associated with his youth, the full moon with maturity, and when the moon wanes and a crescent moon appears, Lusin becomes old, who then goes to heaven (that is, dies). Lusin returns from paradise reborn (mythologem of a dying and resurrecting god). In many myths, Lusin and Arev (personification of the Sun) act as brother and sister.

Mihr(Armenian Միհր from pehl. Mihr - Mithra), also Mher, Mher - the god of the Sun, heavenly light and justice. Son of Aramazd, brother of Anahit and Nane. Depicted as a young man fighting a bull.

Nane, (Armenian Նանե), also Nane - the goddess of war, motherhood and wisdom - the daughter of the supreme creator god Aramazd, looking like a young woman in warrior clothes (like Athena), with a spear and shield in her hands.

Her cult was closely connected with the cult of the goddess Anahit. It is no coincidence that her temple was located in Gavar Ekekhyats, near the Anahit temple. Nane was also revered as the Great Mother (in folk Armenian speech the name Nane acquired a common noun meaning - grandmother, mother).

Spandaramet(Armenian: Սանդարամետ) - god of the underground and the kingdom of the dead. Sometimes "spandaramet" was understood as the dungeon itself. Identified with the ancient Greek god Hades.

Tarku(Armenian: Տարքու), also Turgu, Tork - the god of fertility and vegetation. Mainly revered in the vicinity of the Lake Van basin. Over time, his name transformed into “Tork”. The area of distribution of his cult coincided with the territory in which the ancient Armenian god Angeh was revered. As a consequence, Tork came to be identified with Angeh or regarded as his descendant. Torque's epithet became "Angehea" - Angekh's gift. Later, the epithet Angehea was reinterpreted as “ugly” (from “տգեղ” (“tgekh”) - “ugly”) and a new character appeared - Tork Angeh, who was considered the grandson of Hayk.

Shooting gallery(Armenian Տիր) - the god of writing, wisdom, knowledge, defender of the sciences and arts, scribe of the god Aramazd, fortune teller (who reveals the future to people in dreams). Apparently, Tire was also considered a guide of souls to the underworld. In the Hellenistic era he was identified with Apollo and Hermes.

Temple of Tire (between the cities of Vagharshapat (Etchmiadzin) and Artashat), called "The Couch of the Scribe Aramazd", was the seat of oracles, where priests interpreted dreams and taught sciences and arts.

Tork Angeh(Armenian: Տորք Անգեղ), also Turk Angeh, Turk Angehea, Torg Angeh - great-grandson of Hayk, son of Angeh. Portrayed as a tall, ugly man with enormous strength.

Tork Angeh is a clumsy pahlevan (giant) of ugly appearance: he has rough facial features, a flattened nose, sunken blue eyes, and a wild look. Tork Angeh - stonemason-sculptor. He can chop off granite rocks with his hands, hews them with his nails, creating smooth slabs, on which he draws images of eagles and others with his nails. Enraged, he tears off huge rocks and throws them at the ships of his enemies.

Perhaps the cult of Tork Angekh developed as a result of the merging of ideas about the gods Tarku and Angekh.

Tsovinar(Armenian Ծովինար, "ttsov" - "sea"), also (T)tsovyan - the goddess of water, sea and rain. She was a fiery being who caused rain and hail to fall from the heavens with the power of her anger. Depicted as a young woman with sparse seaweed and lilies in her wavy dark hair.

Heroes and legendary monarchs

Hayk (Haik) - Progenitor. Yerevan

Ike(Armenian Հայկ), (Hayk, Hayk, Gaos) - the legendary ancestor of the Armenian people. Also mentioned as a descendant of the biblical post-flood patriarch Togarmah. He rebelled against the tyrant Bel, who ruled in Babylon, and took his clan to the “country of Ararat,” thereby laying the foundation for the Armenian kingdom.

Anushavan Sosanver(from Persian - “Anushirvan” and Armenian “sosanver” (sos - “sycamore” and nver - “gift, dedication”)) -grandson of Ara Gekhetsik. The embodiment of the plane tree or the sacred grove of plane trees near Armavir (the capital and religious center of the Ararat kingdom). People turned to him, as the spirit of the sacred plane tree, to predict the future (in the grove they told fortunes by the rustling of the tree leaves).

Ara Gekhetsik(Armenian: Արա Գեղեցիկ - Ara the Beautiful) - legendary Armenian king. Semiramis, captivated by his beauty, offered “herself and her country” to Are, but having been refused, she hated him and declared war with the sole purpose of capturing the king. However, he died in battle, and Semiramis received only his corpse, which she tried unsuccessfully to revive.

Aram - hero, ancestor - one of the eponyms of the Armenians. By his name, according to ancient legends, the country of Armenians began to be called by other peoples (by the Greeks - Armen, by the Iranians and Syrians - Armeni(k)).

Artavazd (possibly from the Avestans - “immortal”) is a mythological character in the Armenian epic “Vipasank”, the son of King Artashes.

Yervand and Yervaz (Armenian "Երվանդ և Երվազ") or Yerwand and Eruaz are twin brothers born from a relationship with a bull by a woman from the royal family of Arshakuni, who was distinguished by her enormous height, large facial features, and excessive sensuality.

Ervand, having become the king of Armenia, builds a city and temples; He appoints Yervaz as the chief priest of the new temple in Bagaran. From the gaze of Ervand, endowed with magical power (the evil eye), granite burst. In the epic “Vipasank” Ervand is either an evil vishap or a good king (cf. Artavazd). According to another version, Ervand, like an evil vishap, is imprisoned by the kajs in the muddy waters of the rivers.

Karapet(Armenian Կարապետ - predecessor, harbinger) is a character in Armenian mythology, after the adoption of Christianity by the Armenians, identified with John the Baptist, although most of the plots of the myths associated with him are of pre-Christian origin.

Usually he is represented as similar to the thunder god - he is a long-haired man thundering in the clouds with a purple crown on his head, with a cross, in clothes sparkling like flames.

Karapet is the guardian of the Armenians. When the enemy advances, thanks to his help, the Armenians defeat and destroy the enemy troops. He was named Msho Sultan (Sultan of Musha-Taron - the site of his monastery) or Sultan of Saint Karapet. Karapet is the patron of the arts, endowing people with abilities in music, poetry, and bringing good luck in sports competitions (Surb Karapety tvats, “gifted by Saint Karapet”). Folk singers-musicians (ashugs), rope dancers, acrobats and wrestlers turned their prayers to him.

Nemrut(Nimrod) - a foreign king who invaded Armenia.

Paapan Hreshtak- Guardian angel.

Sanasar and Baghdasar, (Armenian) Սանասար և Բաղդասար ), Sanasar and Abamelik (Aslimelik, Adnamelik) - in the Armenian epic “Sasna Tsrer”, twin brothers conceived by mother Ttsovinar from drinking two handfuls of sea water (according to a later version, they were born from two grains of wheat). From a full handful was born Sanasar, superior to his brother in everything, from an incomplete one (due to the fact that the sea source dried up) - Baghdasar.

The brothers founded the city of Sasun, laying the foundation for the state of the same name. Sanasar is considered the ancestor of several generations of Sasun heroes.

Shamiram (Semiramis) Greek. Σεμίραμις , Armenian Շամիրամ - the legendary queen of Assyria, the wife of the legendary king Nina, who killed him by cunning and seized power.

There were many myths and legends about this queen in ancient times, some of which have come down to us in the works of the Greek authors Ctesias, Diodorus and others. These works, apparently, had a significant influence on the corresponding story by Movses Khorenatsi. However, the latter also has elements of the legends about Shamir, which developed in Armenia itself and connect its activities with the construction of the city of Van, a canal supplying drinking water to it and, most importantly, with the Armenian leader Ara the Beautiful.

From the very beginning (50-40 thousand years ago), Armenians lived in unison with Nature, felt great and were happy to be a part of Nature. Being in close contact with Nature, they constantly felt its good and cruel forces.

The kindest and most joyful phenomenon in their lives (as well as in the lives of all animals and plants) was the Sun, which gave light and warmth, on which their lives depended. Therefore, it is natural that they respected and loved the Sun as a father, as a kind, selfless Creator.

Their respect and love for the Sun turned into faith and worship as God the Father. They talked to the Sun (AR in Armenian), asked Him to help when there were difficulties, and were grateful to Him.

They spoke to the Sun in Armenian, which was the first language, the language of God. The Sun God was the Father of the Armenians, the Supreme God the Father (lW- = lwJP q.LtuwLlnp UumLlwb), and the Armenians were His children, the Aryans, which in Armenian means: “Areyan” = (people) from the Sun.

They also knew that the Sun gives light, warmth and life to all people, animals and plants, therefore the Sun is the Creator of the entire Earth, is the Supreme God. The full name of the Sun God was “BIG AND ARYAN AR-FATHER GOD” (UbtTh ru-uppur-euer-uus-utm, In fact, the Armenians have always believed in one God - AR - Ar.

Other Armenian gods arose much later and were children of AR or his assistants. Armenian historian L. Shahinyan writes that AR was the Creator of Heaven and Earth, the Supreme God and the Father of other Gods.

It should be noted here that later, after accumulating knowledge about the stars and constellations (perhaps before the time of Karahunj, say 15-10 thousand years ago), when the Armenians realized that there was an entire Universe, they expanded the concept of God over the entire Universe.

This is illustrated by the old Armenian word "Astvats" = God, where "Ast" means "Universe" and "tvats" means "spread", so Astvat is an entity "spread throughout the Universe", a part of which is the Sun, the closest and strongest representative ( object) of the Universe.

According to old legends, Armenians believed that they were created (born) by the Universe-AR-Father GOD with (and) Earth-Water-Mother GODDESS. Her name was "=lUaU=HAYA". In Armenian this name means: Hay-ya (hWJeJw) = I’m Armennian.”

Since ancient times, Armenians have called their own country Armenia (and its Armenian inhabitants) by two equivalent names: Armenia and Hayastan (Hay = Hi). These names mean: "Ars mencia (Up.. Uhfi = country of the people of the Sun (AR)" and "Haya-stan (~ wJw umwfi) = country of the Earth (mother)" or "Hay-ya-stan = my Armenian country" .

So, these names came from the Supreme God Ar - the Father, and from the Earth-Mother (Motherland) of the Mother Earth. This is another demonstration of the equality of men and women in Armenia from ancient times to the present day. Unfortunately, many authors have the wrong opinion that “Hayastan” is the correct name used only by Armenians, and Armenia is a name used by the people of other countries.

This is a mistake because: a) both names came from the names of the Armenian ancient gods in the Armenian language, as shown above; b) all other countries cannot use the same name, but can use different proper names, so if the same name is everywhere, it means that the name was taken from the same place (country); c) therefore, these names came from a country in whose language the words (names) have meanings and can be explained; d) as shown above, both names have a convincing explanation in Armenian.

Thus, Armenia and Hayastan are Armenian words. Later the name Haya was transformed into the Armenian name Gayane, and in other languages as "Gaia" (Greek goddess of the Earth), "Eve", (Eve) in the Bible, etc.

For the Armenians, the concept of Mother was so great that even the sun, after every day in Sunset, went to rest his Mother Le. outside arm. mountains or in the sea, ocean. This is also where the word "Armorica" came from, the old Armenian name for the Brittany peninsula in northwestern France where the Bretons = Celts = Armenians lived (see below). “Ar-mor-ika” in Armenian means “The Sun goes to the Mother” because all the people saw the Sun setting in the Atlantic Ocean every day.

Armenians still maintain high respect and love for fathers and mothers, and this is one of the main Armenian traditions. Armenians are perhaps the only nation in the world who still swear by the sun with the words ~pu wpL. (my father's sun), Unpu wpL. (to my mother's Sun), UpL.u tlqw (my Sun is a witness), where the Sun also means their life.

For many thousands of years, the variety of religious movements belonging to the Sun God later spread to many other tribes and nations. The Armenians were adherents of the Sun God religion until Christianity became the state religion in 301 AD.

In fact, the cult of the Sun still lives today, because in Christianity, the Father-God is the same ancient Armenian Sun-Father-God, whose Son was Jesus Christ with His good sermons. So, Jesus Christ was (and is) an Armenian.

Christianity, this great and civilized religion, could not arise in one day. It had large, long-term and deep roots and sources, and Christianity was born from the ancient and good religion of the Armenian Sun-Father-God.

Thus, calling the religion of the Sun “pagan” (hbpwGnuwqwfi) is incorrect. In the religion of the old Sun there were no idols, fetishes, fire, godanimila, etc., there were no sacrifices or wild dances.

It was the humane and benevolent religion of an old and civilized nation - the Armenians. And still in Christianity, God the Father is the Sun (AR). All this does not mean that I want to return the religion of the Sun. I want to explain and tell the historical truth, how it happened.

The worship of the Great and Aryan Sun-Father of the Main God of the AR has been in Armenia for approximately 50 thousand years. Ar was the main God in all the kingdoms of Armenia, and then was adopted by many other countries.

The English historian Archibald Says writes: “The worship of Aru (AR) was formed in the Armenian Highlands, then multiplied into many tribes and peoples of the Old World.”

Indeed, the main gods in other countries were: RA in Egypt, AARA in Assyria, ARIA in Babylon, ARAMAZD (ORMOZ) in Iran, ARES, APOPOL in Greece, YAR (YARILLO) in Slavic countries, ARALLI in Georgia, ALLAH in Islam, etc. Research results show that the Indo-Europeans had the same source of their culture.

This is confirmed by the similarity of the old Armenian epic “Sasna-Ceres”, the Indian Vedas, and the Iranian “Avesta”.

This similarity, in turn, confirms that the Aryans from the Armenian Highlands spread to Sumer (in the 4th millennium BC), as well as to India, Greece, and Iran (in the mn).

American researchers Lytle Robinson and Edgar Cayce believe that the old culture (sphinxes, pyramids) of different countries (Egypt, Assyria, Persia, Greece, Yucatan, Mexico, Maya, ete.) is “strikingly similar” and has a “common source.” L. Robinson's book says: “The name Re or Ra was attached to the Sun God, the chief of all gods. He may have come from the Caucasus."

Now in different parts of Old Armenia the name of the Main God of AR is also distorted. For example, the very name of the Armenians living around Lake Van (Armenian Highlands) was HARD, which means: H · AR · D = ~ .Up.q = Sun worshipers = Armenians. But now this name is used with some corruptions, as Khald or Khald, and many authors use it also as the name of the Chief God of the Chaldeans.

In present-day Armenia, in the areas of the Vardenis, Syunik (Zangezur), Aragats ridges, in the sources of the rivers Eghegis, Arpa, Vorotan, etc. A huge number of rock paintings, etc. were discovered on Mount Ukhtarasar Sisyan at an altitude of 3300 m.

Another rock art center is also located near Sisian, on Mount Jermajur, etc. Armenian historians G.H. Karakhanyan and P.G. Satian presented 342 tables with groups of rock paintings in the book “Rock Paintings of Syunik”. Here we see the V-ID mill threads. BC. with most of the animals of ancient times, like goats, mouflons, gazelles, deer, bison, horses, dogs, wolves, jackals, panthers, bears, lions, hunting scenes, etc.

There are also many carvings and scenes of the rising Sun, see Fig. 60, 61. A comparison of these two figures 60 and 61 suggests that the wheel was invented in Armenia (much earlier than V mill BC) as a model for the image of the Sun.

There were also many temples in Armenia, the Temple of God in Etchmiadzin, Zvartnots, Karahunj, Garni, etc. The main Temple was located in the Daranagyat region in the Ani fortress, where the center of the main priest was located.

Unfortunately, all the Temples were destroyed after the adoption of Christianity (except for Garni), and Christian churches were built on their foundations. Figure 62 shows the temple of the Temple of Ar-Father (1-11th century AD) in Garni - Armenia.

Figure 63 shows a photograph of God standing on a lion. This painting was discovered during excavations and restoration work on one of the internal walls of the old Erebuni (Yerevan) castle (8th century BC).

West of Lake Van, near the Euphrates River, on the slope of Mount Nemrut in Cappadocia (now in Turkey) there is a unique ancient monument with large sculptures 9 m high (seated on thrones) of the Armenian Chief God of the AR, similar to Him Kesar (the title of the Armenian kings), the goddess Anahit, God Vahagn, God Tire, as well as the symbols of the Gods: Leo and Eagle.

Unfortunately, this unique monument was destroyed. Figure 64 shows the heads of these sculptures. For more information about this monument, see paragraph 3.23.

Christianity, as the state religion of civilized nations, was adopted by the Armenians earlier than by other peoples, because it was the continuation of their omnipotent and human religion from the Sun and the Father (I came to continue .... Christ the Gospel), and also because God -The Father in Christianity (still) is the same Armenian Supreme God of the Sun Ar.

Excerpt from the book of Paris Geruni: “Armenians and Ancient Armenia”

Plan:

1 Formation of Armenian mythology
2 Nature of Beliefs
- 2.1 Totemism
- 2.2 Mountains
- 2.3 Fire and water
- 2.4 Cosmogony and celestial bodies
- 2.5 Natural phenomena
- 2.6 Heroes
3 Historical sources of information
4 Temples and places of worship
5 Gods of the ancient Armenians
6 Heroes and legendary monarchs
7 Spirits and mythical creatures
8 Holidays and rituals
- 8.1 Calendar holidays
  - 8.1.1 Terendez
  - 8.1.2 Amanor
- 8.2 Wedding customs
- 8.3 Funeral rites
9 Literature
- 9.1 Scientific literature
- 9.2 Research on Armenian ethnography

Introduction

Armenian mythology(Armenian Հայ դիցաբանություն ) - based on a complex of Proto-Indo-European beliefs, the religious views and cults of the ancient Armenians, which existed before the official adoption of Christianity as the state religion in 301 under King Trdat III, and are still preserved in modern Armenian culture in the form of traditions passed down from generation to generation and the primordial foundations of its identity. Armenian mythology refers to the system of ancient ideas of the ancestors of modern Indo-European peoples.

1. Formation of Armenian mythology

Culture of Armenia

Literature
Architecture
Music
Theater
Dance
Carpet making
Miniature
Fine art
Mythology
Typography
Education
Movie
Cooking

The pantheon of Armenian gods (dits), which was formed at the time of the birth of the Proto-Armenians, inherited and, at the initial stage of its existence, preserved the basic elements of the paganism of the Proto-Indo-European tribes that inhabited the Armenian Highlands. Historians highlight a significant layer of Indo-European vocabulary, which was used by Armenian pagans as sacred. The original cult of worship was some incomprehensible higher power, the mind, called Ar. The physical embodiment of Ara was the Sun ( Arev), which was worshiped by the ancient Armenians, who called themselves arevordi(Armenian - children of the Sun). Since ancient times, the cult of Sun worship has occupied a special place in Armenian paganism, existing outside of time and outside the history of the development of paganism. Also among the most ancient cults that have common Indo-European and European roots, one can name the cult of the eagle and lion, the veneration of Heaven. Many ancient Armenian myths were based, in a modified form, on the motives of the fierce struggle between the Urumeans and Assyria, and from the 9th century. BC e. - between the state of Biayna (Urartu) and Assyria.

Over time, the Armenian pantheon is updated, new deities appear in it, having Armenian, and not common Aryan origin. Here, Hayk, the prototype of the legendary Hayk the Archer, is the Creator God, the personification of a higher power and the head of the pantheon.

Also, according to Alishan, Vanatur, who was later replaced by Aramazd, was considered the supreme god of the Armenian pantheon. Although the latter appeared under the influence of Zoroastrianism (cf. Ahura-Mazda), it partially retained its original Armenian features). In a similar way, the original Armenian goddess of fertility and motherhood Nar was replaced by Anahit (in Zoroastrianism, the goddess of fertility is Advisura-Anaita), although according to some scientists (in particular M. Abeghyan), Anahit comes from the pseudonym of the Assyrian goddess Ishtar - Anatu.

In the Hellenistic era (III-I centuries BC), ancient Armenian deities were identified with ancient gods:

Aramazd - with Zeus,
Anahit - with Artemis,
Vahagn - with Hercules,
Astghik - with Aphrodite,
Nane - with Athena,
Mihr - with Hephaestus,
Tyr - with Apollo or Hermes.

After the official adoption of Christianity in Armenia, new mythological images and stories appear, ancient myths and beliefs undergo transformation. Biblical characters take on the functions of archaic gods and spirits, for example, John the Baptist (Armenian Karapet) receives some features of Vahagn and Tire, and the archangel Gabriel (Gabriel Khreshtakapet) - Vahagn.

During the settlement of Armenian tribes in the VI-IX centuries. their culture absorbed some elements of the beliefs of the local Greeks and Persians. In the late Middle Ages, mythological beliefs of neighboring Muslim peoples also had a partial impact.

Basic information about Armenian mythology is preserved in the works of ancient Greek authors (Plato, Herodotus, Xenophon, Strabo), the Byzantine Procopius of Caesarea, as well as medieval Armenian writers (Movses Khorenatsi, Agathangelos (Agathangel), Eznik Kokhbatsi, Sebeos, Anania Shirakatsi), and, of course in oral folk traditions.

Ancient myths transmitted in written tradition are characterized by historicization of their content. Archaic gods and heroes were transformed in them into eponyms of Armenians, the founders of the country and state (Haik, Aram, Ara Gekhetsik, Vahagn, etc.). Mythical events were embedded in a specific geographical environment. Evil cosmic or chthonic spirits and demons began to appear as “alien” ethnic leaders, kings or queens of enemy states (Azhdahak, Hayk’s opponent - Bel from Babylon, Barshamin, etc.). The struggle between chaos and order was transformed into a military-political struggle between the Armenian and “foreign” peoples and states (for example, the war of the Armenian king Tigran against the Median king Azhdahak). The central plot in ancient Armenian mythology is the resistance of the proto-Armenians or Armenians to foreign enslavement.

During the demythologization and historicization of archaic myths and the formation of the epic, a certain genealogical connection arises between various mythological characters:

Aram, one of the eponyms of the Armenians, is a descendant of the first ancestor Hayk,
Ara Gekhetsik - son of Aram,
Anushavan Sosanver is the grandson of Ara Gekhetsik.

Epic kings (such as Tigran, Artashes, Artavazd) were also considered the descendants of Hayk.

The formation of the primary pantheon of gods, in all likelihood, occurred during the ethnogenesis of the Armenians, when the first proto-Armenian tribal unions were created. It is possible that the two mythical ancestors of the Armenians, Hayk and Aram, were ethnic deities of two powerful tribal unions (Hayas and Armenians), who played a decisive role in the process of ethnogenesis of the Armenians. After the creation of the first Armenian state formations, a new pantheon of gods was formed, based on the cults of ancient deities and under the influence of Iranian and Semitic ideas and headed by the father of all gods, Aramazd.

Also significant in myths are beliefs about demons and evil spirits. In archaic myths and in the epic "Vipasank" demons appear: vishaps (spirits of storms and tornadoes), devas and kajis. In conspiracies, spells, and folk beliefs, cups and other evil spirits are mentioned. The oldest huge stone sculptures in the shape of fish, popularly called “ vishaps" They were located near springs and artificial reservoirs.

2. Nature of beliefs

The beliefs of the ancient Armenians, as well as almost all Proto-Indo-Europeans, are associated with the veneration of many cults, the main of which were: the cult of ancestors, cults of celestial bodies (cult of the Sun, cult of the Moon, cult of the Sky), worship of totems: lions, eagles and bulls. But the main cult, of course, was the worship of the gods of the Armenian pantheon of gods. The supreme god was the common Indo-European god Ar (as the beginning of beginnings), then Vanatur. Later (during the Armenian-Persian relations), Aramazd, identified in the era of Hellenistic influence with Zeus, became the Creator God.

2.1. Totemism

In addition to the main cults of the eagle and lion, there were others sacred animals: bull (Ervand and Ervaz were born from the relationship of a woman with a bull, respectively - the bull father acts as a totem of their family), deer (starting from the Bronze Age, there are numerous images, statues and bas-reliefs associated with the cult of the mother goddess, and later with Christian Our Lady), bear, cat, dog (for example, Aralez).

Sacred birds.

Aragil(Aragil)(Armenian: արագիլ)), The stork is the messenger of Ara Gekhetsik, as well as the protector of the fields. According to ancient mythological beliefs, two storks represent the sun. Also, according to some myths, in their country Aragil are peasant farmers. When the time comes, they put on feathers and fly to Armenia. Before leaving, they kill one of their chicks and sacrifice it to God;
Artsiv(Artciv)(Armenian արծիվ)), Eagle - in the epic “David of Sasso” acts as a messenger of the gods.
Akahah(Aqaghagh)(Armenian: աքաղաղ)), rooster is a prophetic bird, herald of the morning light. It was believed that he had a very important function - he was supposed to resurrect people from temporary death - sleep and drive away the spirits of disease from them. In the Christianized myth, the rooster is appointed abbot of the monastery of St. George, no caravan stopping at the monastery sets off without his cry.
Krunk(Krunk)(Armenian: կռունկ)), Crane.
Ttzitsernak(Tcicernak)(Armenian: ծիծեռնակ)), Swallow.

Totems also include fish, due to the existence of their ancient statues.

Many myths are dedicated snakes, whose cult has been widespread among the people since ancient times (especially revered was Lortu, who was considered a friend of the Armenians). It was believed that sacred snakes lived in caves in their palaces, and snake kings had a jewel or golden horns on their heads. Each of the kings has his own army. Also in “Vipasanka” the king of the Mars (Medians), Vishap Azhdahak, acts as their totem (according to folk etymology, Mar - “snake”, “vishap”)

Sacred plants: plane tree, juniper, brigonia.

2.2. Mountains

The origin of mountains in myths is usually anthropomorphic. According to some myths, mountains used to be giant brothers. Every morning, they belted themselves tightly and went to greet each other. But, over time, they became lazy about getting up early and greeted each other without tightening their belts. The gods punished the brothers and turned them into mountains, their belts into green valleys, and their tears into springs. In another version, the mountains Masis (Ararat) and Aragats were sisters, and Zagros and Taurus were horned vishaps (dragons) fighting among themselves.

2.3. Fire and Water

According to Armenian myths, fire and water were brother and sister, but sister fire quarreled with brother water, and therefore now they have eternal enmity. According to other legends, fire was created by Satan, who first struck iron on flint. This fire was then used by people. For this, God was angry with them and created God's fire - lightning - as a punishment for people.

Rituals during weddings and christenings are also associated with fire; on the holiday of Trndez, which marks the bringing of the baby Jesus to the temple, ritual bonfires are lit.

2.4. Cosmogony and celestial bodies

The sky in mythology looks like a city surrounded by stone walls with copper gates in them. By the bottomless sea that separates heaven and earth lies paradise. At the gates of heaven flows a fiery river, across which is a bridge made of one hair (maze kamurch). There is hell underground. The souls of sinners, tormented in hell, leave hell, climb the bridge, but it breaks under the weight of their sins and the souls fall into the fiery river. According to another myth, the bridge will be stretched over hell; when the end of the world comes and all the dead are resurrected, each of them will have to cross this bridge; sinners will fall from it into hell, and the righteous will go to heaven (cf. the Chinvat bridge in Iranian mythology). The earth, according to one version, is on the horns of a bull. When he shakes his head, an earthquake occurs. According to another version, the earth is surrounded by the body of a huge fish (Lekeon or Leviatan) swimming in the world ocean. The fish tries to catch its tail, but cannot. Earthquakes occur from her movements. If the fish manages to catch its tail, the world will collapse.

Astral subjects occupy a significant place. In ancient times, the official religion of the Armenians included the cult of the sun and moon; their statues were in the temple in Armavir. Sects of sun worshipers persisted in Armenia even in the 12th century.

The cult of ancestors was closely connected with the stars. Thus, Hayk is a star archer, identified with the constellation Orion.

According to one of the myths, the Milky Way is milk poured out of the breast of a murdered female werewolf, and the Big Dipper is seven chatty gossips transformed by an angry star god.

Also, according to popular belief, each person has his own star in the heavens, which fades when he is in danger.

2.5. Natural phenomena

According to some myths, a thunderstorm is associated with childbirth, from the intercourse of heaven and earth, and thunder with the screams of a woman at the same time. In another version, the god of thunder and lightning Vahagn fights with vishaps - the demons of storms and tornadoes. (After the spread of Christianity by the Armenians, it is replaced by the prophet Elijah (Eghia).

Lightning, according to myths, is the reflection of the belly of a large fish on the ground when it turns over on its back), dew is the tears of the moon or the prophet Elijah. Popular beliefs associate the wind with Saint Sarkis.

The darkness of the night is personified Gischerameirer. It is contrasted with the “good light” of the day, especially the morning dawn, which drives away the night spirits. In myths, she is personified by the immaculate or pink maiden, who merged with the Mother of God after the spread of Christianity.

2.6. Heroes

In the Armenian epic, ethnogonic myths (about the eponyms of the Armenians Heike and Aram), myths about twins and cultural heroes (Ervand and Yervaz, Demeter and Gisane, Sanasar and Baghdasar, etc.), and a mythological motif about the struggle of chaos with space were developed. Eschatological myths show the influence of Mithraism and Christianity. In “David of Sassoun,” the god Mihr (goes back to Mithras) in the image of Mher the Younger enters the rock, from which he will emerge only when the sinful world is destroyed and a new world is reborn (according to another version, when Christ comes to the final judgment). According to another myth, people will gradually decrease in size and eventually turn into acuchuch-pacuchas, and then the end of the world will come.

3. Historical sources of information

Quite a few texts, collections of myths and fairy tales have survived from Armenian paganism, the most significant of which is “David of Sassoun”.

Monuments of folk art preserve information about the beliefs of Armenians, their prayers and animistic interpretation of nature. Of historical, educational and artistic value are fairy tales, legends, proverbs, riddles, antuni-songs, songs of the wanderer - pandukhta, as well as legends and tales (“Haik and Bel”, “Ara the Beautiful and Shamiram”, “Tork Angeh”, “Birth” Vahagna”, “Tigran and Azhdahak”, “Artashes and Artavazd”, “Artashes and Satenik”), which depict the struggle of the Armenians against foreign invaders, glorify the exploits of heroic heroes, love of freedom and independence. The poetry of the Gusans, who continued the traditions of folk poetry of pagan times, occupies a special place in song creativity. The genre of aireps, which in the literary adaptation of Nahapet Kuchak (16th century) entered the treasury of world poetry, is artistically unique.

A significant number of works of art have been found, on the basis of which information about the mythology of the Armenian people is clarified. The British Museum houses a bronze statue of Anahit, found in Sadakh (in modern Turkey). During excavations of ancient Artashat, numerous antique terracotta cult figurines (1st-2nd centuries AD) were discovered, many of which depict Anakhit. The stone altar of the god Mihr from the Dvin settlement is kept in the Dvina Archaeological Museum. Medieval Armenian miniatures depict various mythological scenes and characters (ala, Tishkha, tree of life, khush-kapariki, mythical animals, etc.).

4. Temples and places of worship

Garni Temple

Garni Temple(Armenian: Գառնի,) - ancient Armenian pagan temple of the 1st century. BC e.. It is an elegant peripterus of the Hellenistic-Roman type.

The Garni Temple is the only monument surviving on the territory of Armenia dating back to the era of paganism and Hellenism. It is believed to have been dedicated to the pagan sun god Mithras [ source not specified 57 days] .

As a result of a strong earthquake in 1679, the temple was almost completely destroyed; it was restored in 1966-1976. Near the temple there are the remains of an ancient fortress and a royal palace, as well as a bathhouse built in the 3rd century. The building included at least five rooms for various purposes, four of which had apses at the ends. The floors are decorated with Hellenistic mosaics.

Zorats-Karer(Armenian: Զորաց Քարեր)) is a prehistoric megalithic complex located in the Armenian region of Syunik, near the city of Sisian.

Masis- one of the two peaks of Ararat. In the Armenian translation of the Bible, in the myth of the global flood, the ark of Xisutra (Noah) stopped on Mount Masis.

Portacar(Armenian: պորտաքար) - “Umbilical stones”, ritual stones in Armenia associated with the cult of the goddess of fertility and motherhood (most likely Anahit) [ source not specified 57 days] .

Probably, the formation of ideas about portacaras was also influenced by the well-known myth about the birth of Mithra (in Armenian mythology - Mher) from a stone and his disappearance into the rock. In this regard, portacara were also considered the gateway to the other world.

According to pre-Christian ritual rites, women who wanted to become pregnant lay down or pressed their stomachs against the portacara, which, according to Armenian beliefs, promoted pregnancy. Part of the ritual was lighting a candle and fumigating the portacar with incense. If a child was born as a result of such a ritual, then a sacred sign-mark was made on the portacara. Accordingly, the more similar signs on the portacar, the more powerful the portacar was considered, and the more popular it was among the population.

5. Gods of the ancient Armenians

Amanor(Armenian: Ամանոր - “New Year”) - a deity who personifies the New Year (which, according to the ancient Armenian calendar, begins in August) and brings its first fruits. Remnants of the cult in the 20th century can be traced in songs of praise about “Nubara” (“New Fruit”)

Fragment of a statue of the goddess Anahit, found in the province of High Armenia of Great Armenia

Anahit(Armenian: Անահիտ), Anahit, Anahita is a mother goddess, goddess of fertility and love, daughter (or wife) of Aramazda. She was identified with the Persian Anahite, the ancient Greek Artemis or Aphrodite, the ancient Georgian Dali, the ancient Roman Diana and the ancient Egyptian Niiti. She is called the Great Lady, patroness and defender of the Armenian land. After the adoption of Christianity in Armenia as the state religion in 301, the worship of the goddess Anahit was transformed into the worship of the Mother of God.

The main temples of Anahit were located in Erez, Armavir, Artashat and Ashtishat. The mountain in Sophen was called the “Throne of Anahit” (“Ator Anakhta”). The whole area ( gavar) in Erez in the province of Akilisena (Ekegiats), where her main temple was located, was called “Anakhtakan Gavar”. Celebrations in her honor began the harvest festival during the celebration of Navasard (ancient Armenian New Year) (August 15).

Aramazd(Armenian: Արամազդ) - the supreme god in the ancient Armenian pantheon, creator of heaven and earth, god of fertility, father of gods.

According to one hypothesis, his name is a variant of the original proper Armenian name Ara, according to another, it comes from the name of the Persian creator god Ahura Mazda (Ohrmazd). The cult of Aramazd came perhaps in the 6th-5th centuries BC. e., merging with the cult of local deities. Movses Khorenatsi reports that there were four Aramazdas in the Armenian pantheon. During the Hellenistic period, Aramazd in Armenia was compared to Zeus.

The main sanctuary of Aramazd was located in Ani (modern Kamakh in Turkey) and was destroyed at the end of the 3rd century. n. e. with the spread of Christianity.

Barshamin, (Armenian: Բարշամին, literally “Son of Heaven”), also Barshimnia, Barsham is a deity who acts as an opponent of gods and heroes (Vahagna, Arama, etc.). The image apparently goes back to the West Semitic Baalshamem, whose cult was widespread in Ancient Armenia. Built in honor Barshama the temple and ivory statue, taken from Mesopotamia by Tigranes II (1st century BC) and installed in the village of Tordan (southwest of the modern city of Erzincan in Western Armenia, in the territory of modern Turkey), were destroyed after the adoption Christianity in Armenia in 301.

Bakht (Armenian Բախտ - “fate”, “rock”) is a spirit in Armenian mythology, the personification of fate.

Vanatur(Armenian: Վանատուր - “Shelter”). God of hospitality. Perhaps Vanatur is only an epithet of Amanor, and not the proper name of a separate deity.

Vae- god (dits) of the Sun.

Gisane(Armenian: Գիսանե) - the dying and resurrecting god of life-giving nature, the hypostasis of Dionysus.

Sometimes Groch was identified with tsavers, spirits of illness.

Lusin(Armenian Լուսին, translated as “Moon”) - in Armenian mythology the personification of the Moon.

According to popular beliefs, the phases of the Moon are associated with the cycles of the life of King Lusin: the new moon is associated with his youth, the full moon with maturity, when the moon wanes and a crescent moon appears, Lusin becomes old, who then goes to heaven (that is, dies). Lusin returns from paradise reborn (mythologem of a dying and resurrecting god). In many myths, Lusin and Arev (personification of the Sun) act as brother and sister.

Tork Angeh(Armenian: Տորք Անգեղ), also Turk Angeh, Turk Angehea, Torg Angeh - great-grandson of Hayk, son of Angeh. Portrayed as a tall, ugly man with enormous strength.

Perhaps the cult of Tork Angekh developed as a result of the merging of ideas about the gods Tarku and Angekh.

6. Heroes and legendary monarchs

Hayk (Haik) - Progenitor. Yerevan

Artavazd (possibly from the Avestans - “immortal”) is a mythological character in the Armenian epic “Vipasank”, the son of King Artashes.

Yervand and Yervaz (Armenian: "Երվանդ և Երվազ") or Yeruand and Eruaz are twin brothers born from a relationship with a bull by a woman from the royal family of Arshakuni, who was distinguished by her enormous height, large facial features, and excessive sensuality.

Karapet(Armenian Կարապետ - predecessor, harbinger) - a character in Armenian mythology, after the adoption of Christianity by Armenians, identified with John the Baptist, although most of the plots of the myths associated with him are of pre-Christian origin.

Usually he is represented as similar to the thunder god - he is a long-haired man thundering in the clouds with a purple crown on his head, with a cross, in clothes sparkling like flames.

Nemrut(Nimrod) - a foreign king who invaded Armenia.

Pahapan Hreshtak- Guardian angel.

Sanasar and Baghdasar, (Armenian Սանասար և Բաղդասար ), Sanasar and Abamelik (Aslimelik, Adnamelik) - in the Armenian epic “Sasna Tsrer”, twin brothers conceived by mother Ttsovinar from drinking two handfuls of sea water (according to a later version, they were born from two grains of wheat). From a full handful, Sanasar was born, surpassing his brother in everything, from an incomplete one (due to the fact that the sea source dried up) - Baghdasar.

The brothers founded the city of Sasun, laying the foundation for the state of the same name. Sanasar is considered the ancestor of several generations of Sasun heroes.

Saint Sarkis (18th century icon)

Sarkis- a hero, after the adoption of Christianity by the Armenians, identified with a Christian saint who bore the same name, however, most of the myths associated with him are of pre-Christian origin.

He is represented as a tall, slender man of good appearance, a rider on a white war horse. Sarkis is able to raise wind, storm, blizzard and turn them against his enemies.

Shamiram (Semiramis) Greek. Σεμίραμις , Armenian Շամիրամ - the legendary queen of Assyria, the wife of the legendary king Nina, who killed him by cunning and seized power.

7. Spirits and mythical creatures

Azaran Bluebul(Hazaran Blbul) - a wonderful bird.

Azhdahak(Ajdahak) - human-vishap (half-dragon).

Hayots Lerner(Hayoc lerner) - personified mountains.

Ice belonged to a group of devas, “old” gods, and possessed a gift that helped penetrate the body of people. In this case, the victims fall into madness, in which the danger of suicide is likely. After death, these possessed people turned into demons.

Aly, Alk (Alq - pl., Al - singular) - evil spirits that harm women in labor and newborns: they attacked pregnant women and kidnapped babies.

Barn(Hambaru) - the spirit of barns and stables. They demand good treatment, otherwise they take revenge on the owners of the buildings.

Arevamanuk(Arewamanuk), “sunny youth” - a hunter punished by the sun.

Aralezy(Armenian: Արալեզ) - spirits in the form of winged dogs that descended from the sky to resurrect those killed in battles, licking their wounds. Outwardly, the Aralez were most similar to the aboriginal dogs of the Armenian Highlands - the Gampr, which may have become the prototype of the Aralez.

Achuch-Pachuch(Achoych-Pachoych), Achoch-Machoch - dwarfs living at the edge of the world. The last human race before the end of the world. According to legend, people will gradually shrink, eventually reaching a size that allows them to fit through the eye of a needle.

Vishapy(Vishap) - demons (sometimes dragons) living in the sky, in large lakes, or on the tops of mountains, and, during a thunderstorm, the heavenly vishaps descend down, and the vishaps of mountains and lakes rise into the sky. A large vishap can absorb the sun, causing solar eclipses. The god Vahagn fights with the vishaps. Since ancient times, menhirs have been preserved depicting vishaps, usually in the form of fish, and sometimes in the form of a bull or its skin stretched on stakes.

Vushkawig her name characterizes them as half demonic, half animal, deva-like creatures who have a sensual disposition.

Gischerameirer(Gisheramayrer) - translated as “Mother of the Night”. Personification of the darkness of the night, evil witches, who have been pursuing the Sun with snakes in their hands since the creation of the world.

Dev, Daiva (Avestan), Div (Farsi), Deus - an evil spirit, a giant covered with wool. Large, strong, stupid, depicted with small horns. Fairy tales describe cases of women being kidnapped for the purpose of cohabitation.

Dakhanavar(Armenian: Դախանավար), Dashnavar is a vampire who lived in the Ultish Alto-tem mountains and became famous for not only never killing the inhabitants who lived on his lands, but also protecting them from enemy invasions.

Jraars(Armenian Ջրահարս - literally - “water bride”) - a mermaid, a woman living underwater with a fish tail and hair similar to algae and sea mud.

Beetle at Zhamanak(Juk u Jamanak - “time”) - personification of time. A gray-haired old man sitting on the top of a high mountain (or in the sky) and holding white and black balls in his hands. He lowers one ball down one side of the mountain, unwinding it, and winds up the second ball, lifting it on the other side of the mountain. When the white ball (symbolizing the day, the daytime sky), unwinding, reaches the bottom, the sun brightens and rises. When Zhamanak’s Beetle winds up a white ball, and unwinds the black one (a symbol of the night, the night sky), and lowers it down, it gets dark and the sun sets.

Kaj(Armenian Քաջք) - literally “brave”, mythological characters - spirits of storm and wind.

Kahard(Armenian: Կախարդ) - witch.

Kyayk() - neutral spirits from the group of devas. They live in caves, gorges or mountains and take out the fines established for people.

Mardagail(Armenian Մարդագայլ - “wolf man”) - a werewolf (usually a woman) with the ability to turn into a wolf. It was believed that the gods punished a woman by making her a Mardagail. (Usually for 7 years).

Neang- a snake-like monster that lives in rivers and can change its appearance. It is usually associated with traditional Armenian dragons (vishaps). Neang could lure a man by taking the form of a woman, or turn into a seal and drag a man into the water to drown him and drink his blood. The word Neang was used in ancient Armenian literature for all aquatic (sea and river) monsters.

Pai (lit. - to store) - a spirit like a brownie or goblin. Depending on the attitude towards him, he can be good or harmful. There were different types of shares depending on the name:

t "napai (from "tun" - "house") - spirit, brownie;
antarapai (from “antar” - “forest”) - a goblin, similar to the Greek Pan (sometimes similar to a wild goat);
mardapai (from “mard” - “man”) - guardian spirit;
payapis (possibly from “pis” - “bad, evil”) - an evil spirit.

Peri(Armenian: փերի) - fantastic creatures in the form of beautiful girls. According to the ideas of the ancient Iranians, peris were born from the fire of angels cast down from heaven. In the earliest legends they acted as carriers of dark forces. Later, peris were perceived as servants of good and evil. In their essence, peri occupy an intermediate position between angels and evil spirits - demons. They have the ability to visit the kingdom of the dead.

Peri provide assistance to their earthly chosen ones. The messengers and executors of their will are the magical beasts and birds that obey the peri. The appearance of the peri itself is accompanied by an extraordinary aroma and fragrance. Peri are very powerful creatures, capable of fighting and defeating evil demons and genies. Stars falling from the sky are a sign of such a battle. Peri can marry the people they love and have children from them.

Piatek(Armenian: Փիաթեկ) - a creature that had a very large beak and hair that stood on end. Looks like a wingless griffin. Mentioned only in one Armenian tablet.

T "zuk(Armenian: Թզուկ) - gnome or dwarf.

Urvakany) - ghosts, in general all the spirits of the dead. According to popular beliefs, the Khortvilaks were also among the Urvakans.

Hort"Lackner(Hrtvilak, Hortvilak) - the spirits of dead Gentiles, suicides and villains, coming out at night and returning to their graves by dawn. In legends they appeared in anthropomorphic and zoomorphic forms (cat, dog, wolf, bear, donkey, etc.). They usually stood by the roads, especially near cemeteries, and frightened passers-by by jumping on their backs, on their horses or on carts.

Chark(Armenian Չարք “evil”, “sinister”), char (pl. - enchantment) - evil spirits. There are a large number of types of enchantments:

sh"voty - spirits of winter;
Ices - spirits of strong wind;
shidars - driving a person crazy with a blow.

Charms are similar to both people and animals; their feet are turned heels forward. Charks are often equated to Kajas

Chival- an evil spirit that visits dreams at night to turn them into nightmares. Chiwal belonged to the group of devas.

Shaapety(Armenian: Շահապետ) - usually friendly guardian spirits. Usually depicted in the form of snakes. They inhabited houses, gardens, fields, forests, cemeteries and other locations. There are several types of shaapet:

Shwaz (Armenian: Շվազ) - guardians of agricultural land,
Shvods (Armenian: Շվոդ) - guardians of houses. If the shvod was treated well, he could reward the residents with gold, but if he was offended, he began to do nasty things or left altogether.

Hska(Armenian Հսկա) - giants, giants or giants.

8. Holidays and rituals

8.1. Calendar holidays

8.1.1. Terendez

8.1.2. Amanor

Amanor - Armenian New Year is an ancient holiday with ancient traditions, beliefs, and symbols. Hidden in the depths of centuries is the wisdom and knowledge of the ancients, the secrets of strength, health and beauty. By celebrating the traditional Amanor, you not only participate in a fun and bright holiday, but also become part of an ancient tradition - to celebrate the New Year in harmony with nature and yourself, laying the foundation for good luck and prosperity for the coming year.

8.2. Wedding customs

8.3. Funeral rites

In folk funeral customs, the ethics of honoring the memory of the deceased is preserved. Funeral ceremonies are held on the day of the funeral, the next day, the 7th day, the 40th day and on the anniversary of death.

9. Literature

9.1. Scientific literature

Mythological Dictionary. Moscow, “Soviet Encyclopedia”, 1990 Author of main articles: S. B. Harutyunyan Author of additions: Vrezh Atabekyan
Toporov V.N., On the reflection of one Indo-European myth in the ancient Armenian tradition, “Historical and Philological Journal”, 1977, No. 3;
Sasna Tsrer (Armenian folk epic), ed. M. Abeghyan and K. Melik-Oganjanyan, vol. 1-2, Yerevan, 1936, 1944, 1951 (in Armenian);
Alishan G., Ancient beliefs or pagan religion of the Armenians, Venice, 1895 (in Armenian);
Moses Khorensky, History of Armenia, M., 1893;
History of Bishop Sebeos, Er., 1939;
Anania Shirakatsi, Cosmography, trans. from ancient Armenian, Yerevan, 1962;
David of Sasunsky, M.-L., 1939;
Emin N. O., Research and articles, M., 1896;
Abegyan M., History of ancient Armenian literature, trans. from Armenian, Yerevan, 1975;
Agatangehos, History of Armenia, Tiflis, 1909 (in Armenian);
Yeznik Kokhbatsi, Refutation of the Persian heresy, Tiflis, 1913 (in Armenian);
Adonts N., Worldview of the ancient Armenians, in his book: Historical Studies, Paris, 1948 (in Armenian);
Ganalanyan A., Armenian legends, Yerevan, 1969 (in Armenian);
Gelzer H., Zur armenischen Gotterlehre, Lpz., 1896;
Abeghian M., Der armenische Volksglaube, Lpz., 1899;
M. H. Ananikian Armenian Mythology: Stories of Armenian Gods and Goddesses, Heroes and Heroines, Hells & Heavens, Folklore & Fairy Tales. Indo-European Publishing, 2010
Ananikian M., Armenian, in: Mythology of all races, v. 7, N.Y., 1964;
Ishkol-Kerovpian K., Mythologie der vorchristlichen Armenier, in the book: Worterbuch der Mythologie, Bd 4, Lfg. 11, Stuttg., .

9.2. Research on Armenian ethnography

Notes

A. M. Chechelnitsky / Prehistory begins at the Limit World - books.google.ru/books?id=ini3weKQs4MC&printsec=frontcover&dq=Prehistory begins at the Limit World Authors: Albert Mikhailovich Chechelnitsky&hl=ru&ei=g8vMTerxOsKp-gaR4oSZDA&sa=X&oi=book_result&ct=result&res num=1&ved =0CDEQ6AEwAA#v=onepage&q&f=falseved=0CDEQ6AEwAA#v=onepage&q&f=false Publisher Terra--Book Club, 2005 ISBN 5275013558, 9785275013559 c-76
1 2 O. Dubrovskaya / Mythology. Aram - books.google.ru/books?id=Ksx0uER9wXYC&pg=PA320&dq=Mythology Authors: Oksana Dubrovskaya&hl=ru&ei=383MTfTIBYub-gaHsriwDA&sa=X&oi=book_result&ct=result&resnum=1&ved=0CFAQ6AEwAA#v=onepage&q&f=false Publisher Olma Media Group, 2002 ISBN 5948491072, 9785948491073 from -21
"Carahunge-Armenia's Stonehenge"- www.astrologycom.com/armstone1.html
Mythological dictionary. M.: "Soviet Encyclopedia", 1990, 672 p.
1 2 3 4 Encyclopedia "Myths of the Peoples of the World", M.: "Soviet Encyclopedia", 1991, 1 volume, p. 97.
1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 M. A Isalabdulaev / Mythology of the peoples of the Caucasus - www.dagksi.narod.ru/Books/IsalabdulaevMA_Mif.pdf
analitika.at.ua - 74.125.77.132/search?q=cache:TDSGHjG6RgoJ:analitika.at.ua/news/2008-04-28-120 barshamin Armenian mythology&cd=8&hl=ru&ct=clnk&gl=ru
Vahagn, Vahagn - www.armenia.ee/modules/wordbook/entry.php?entryID=83

Formation of Armenian mythology

Culture of Armenia

Literature
Architecture
Music
Theater
Dance
Carpet making
Miniature
Fine art
Mythology
Typography
Education
Movie
Cooking

The pantheon of Armenian gods (dits), which was formed at the time of the birth of the Proto-Armenians, inherited and, at the initial stage of its existence, preserved the basic elements of the paganism of the Proto-Indo-European tribes that inhabited the Armenian Highlands. Historians have identified a significant layer of Indo-European vocabulary, which was used by Armenian pagans as sacred. The original cult of worship was some incomprehensible higher power, the mind, called Ar. The physical embodiment of Ara was the Sun ( Arev), which was worshiped by the ancient Armenians, who called themselves arevordi(Armenian - children of the Sun). Since ancient times, the cult of Sun worship has occupied a special place in Armenian paganism, existing outside of time and outside the history of the development of paganism. Also among the most ancient cults that have common Indo-European and European roots, one can name the cult of the eagle and lion, the veneration of Heaven. Many ancient Armenian myths were based, in a modified form, on the motives of the fierce struggle between the Urumeans and Assyria, and from the 9th century. BC e. - between the state of Biayna (Urartu) and Assyria.

In the Hellenistic era (III-I centuries BC), ancient Armenian deities were identified with ancient gods:

After the official adoption of Christianity in Armenia, new mythological images and stories appear, ancient myths and beliefs undergo transformation. Biblical characters take on the functions of archaic gods and spirits, for example, John the Baptist (Armenian Karapet) takes on some features of Vahagn and Tire, and the archangel Gabriel (Gabriel Khreshtakapet) takes on Vahagn.

Basic information about Armenian mythology is preserved in the works of ancient Greek authors (Plato, Herodotus, Xenophon, Strabo), the Byzantine Procopius of Caesarea, as well as medieval Armenian writers (Movses Khorenatsi, Agatangelos (Agathangel), Eznik Koghbatsi, Sebeos, Anania Shirakatsi), and, of course in oral folk traditions.

Ancient myths transmitted in written tradition are characterized by historicization of their content. Archaic gods and heroes were transformed in them into eponyms of Armenians, the founders of the country and state (Hayk, Aram, Ara Gekhetsik, Vahagn, etc.). Mythical events were embedded in a specific geographical environment. Evil cosmic or chthonic spirits and demons began to appear as “alien” ethnic leaders, kings or queens of enemy states (Azhdahak, Hayk’s opponent - Bel from Babylon, Barshamin, etc.). The struggle between chaos and order was transformed into a military-political struggle between the Armenian and “foreign” peoples and states (for example, the war of the Armenian king Tigran against the Median king Azhdahak). The central plot in ancient Armenian mythology is the resistance of the proto-Armenians or Armenians to foreign enslavement.

During the demythologization and historicization of archaic myths and the formation of the epic, a certain genealogical connection arises between various mythological characters:

Epic kings (such as Tigran, Artashes, Artavazd) were also considered the descendants of Hayk.

Totemism

Heroes

Historical sources of information

Quite a few texts, collections of myths and fairy tales have been preserved from Armenian paganism, the most significant of which is “David of Sassoun”.

Temples and places of worship

Garni Temple

As a result of a strong earthquake in the city, the temple was almost completely destroyed; it was restored in 1966-1976. Near the temple, the remains of an ancient fortress and a royal palace, as well as a bathhouse built in the 3rd century, have been preserved. The building included at least five rooms for various purposes, four of which had apses at the ends. The floors are decorated with Hellenistic mosaics.

Gods of the ancient Armenians

According to one hypothesis, his name is a variant of the original proper Armenian name Ara, according to another, it comes from the name of the Persian creator god Ahura Mazda (Ohrmazd). The cult of Aramazd came perhaps in the 5th century BC. e. , merging with the cult of local deities. Movses Khorenatsi reports that there were four Aramazdas in the Armenian pantheon. During the Hellenistic period, Aramazd in Armenia was compared to Zeus.

The main sanctuary of Aramazd was located in Ani (modern Kamakh in Turkey) and was destroyed at the end of the 3rd century. n. e. with the spread of Christianity.

The name of this god consists of the same Indo-European roots as the name of the Iranian god Vertragna (in Parthian Varhagn). In the sanctuary on Mount Nemrud in Commagene (Trans-Euphrates), south of Malatia, he is named Artagnes and identified with Hercules, the same as by Favtos Buzand, a 4th-century Armenian historian. It is curious that in Movses Khorenatsi he appears as a human being, the son of Tigran Ervandyan (although his divine essence is immediately revealed in the hymn and his birth from the bosom of nature is described - from the trunk of a fire-breathing reed), just as in Greek mythology Hercules, with by which Vahagn is immediately compared, was a man, the son of the god Zeus and the mortal Alcmene, and only later was he deified and taken to Olympus.

Sometimes Groch was identified with tsavers, spirits of illness.

Perhaps the cult of Tork Angekh developed as a result of the merging of ideas about the gods Tarku and Angekh.

Spirits and mythical creatures

Azaran Bluebul(Hazaran Blbul) - a wonderful bird.

Kyayk() - neutral spirits from the group of devas. They live in caves, gorges or mountains and take out the fines established for people.

Pai (lit. - to store) - a spirit such as a brownie or goblin. Depending on the attitude towards him, he can be good or harmful. There were different types of shares depending on the name:

t’napai (from “tun” - “house”) - spirit, brownie;
antarapai (from “antar” - “forest”) - a goblin, similar to the Greek Pan (sometimes similar to a wild goat);
mardapai (from “mard” - “man”) - guardian spirit;
payapis (possibly from “pis” - “bad, evil”) - an evil spirit.

Urvakany) - ghosts, in general all the spirits of the dead. According to popular beliefs, the Khortvilaks were also among the Urvakans.

Holidays and rituals

Calendar holidays

Terendez

Amanor

Main article: Amanor

Wedding customs

Main article: Armenian wedding traditions

Funeral rites

Literature

Scientific literature

Mythological Dictionary. Moscow, “Soviet Encyclopedia”, 1990 Author of main articles: S. B. Harutyunyan Author of additions: Vrezh Atabekyan
Harutyunyan, Sargis (2006) Main features of ancient Armenian mythology. No. 3. pp. 57–66. ISSN 0135-0536
Toporov V.N., On the reflection of one Indo-European myth in the ancient Armenian tradition, “Historical and Philological Journal”, 1977, No. 3;
Sasna Tsrer (Armenian folk epic), ed. M. Abeghyan and K. Melik-Oganjanyan, vol. 1-2, Yerevan, 1936, 1944, 1951 (in Armenian);
Alishan G., Ancient beliefs or pagan religion of the Armenians, Venice, 1895 (in Armenian);
Moses Khorensky, History of Armenia, M., 1893;
History of Bishop Sebeos, Er., 1939;
Anania Shirakatsi, Cosmography, trans. from ancient Armenian, Yerevan, 1962;
David of Sasunsky, M.-L., 1939;
Emin N. O., Research and articles, M., 1896;
Abegyan M., History of ancient Armenian literature, trans. from Armenian, Yerevan, 1975;
Agatangehos, History of Armenia, Tiflis, 1909 (in Armenian);
Yeznik Kokhbatsi, Refutation of the Persian heresy, Tiflis, 1913 (in Armenian);
Adonts N., Worldview of the ancient Armenians, in his book: Historical Studies, Paris, 1948 (in Armenian);
Ganalanyan A., Armenian legends, Yerevan, 1969 (in Armenian);
Gelzer H., Zur armenischen Gotterlehre, Lpz., 1896;
Abeghian M., Der armenische Volksglaube, Lpz., 1899;
. Indo-European Publishing, 2010
Ananikian M., Armenian, in: Mythology of all races, v. 7, N.Y., 1964;
Ishkol-Kerovpian K., Mythologie der vorchristlichen Armenier, in the book: Worterbuch der Mythologie, Bd 4, Lfg. 11, Stuttg., .