Armenian Mythology

Armenian mythology originated in ancient Indo-European traditions, specifically Proto-Armenian, and gradually incorporated Hurro- Urartian, Mesopotamian, Iranian, and Greek beliefs and deities."Armenia (Vannic)" by A.H. Sayce, p.793-4; "Armenia (Zoroastrian)", by M(ardiros). H. Ananikian, p.794-802; in Encyclopædia of Religion and Ethics, ed. James Hastings
vol. 1
1908

Formation of Armenian mythology

The pantheon of Armenian gods, initially worshipped by Proto-Armenians, inherited their essential elements from the religious beliefs and mythologies of the Proto-Indo-Europeans and peoples of the Armenian Highlands. Historians distinguish a significant body of Indo-European language words which were used in Armenian pagan rites. The oldest cults are believed to have worshipped a creator called Ar (or possibly Ara), embodied as the sun (Arev or Areg); the ancient Armenians called themselves "children of the sun". Also among the most ancient types of Indo-European-derived worship are the cults of eagles and lions, and of the sky.

After the establishment of Iranian dominance in Armenia in the 1st millennium BCE, Zoroastrianism had a major influence on Armenian religion. Until the late Parthian period, the Armenian lands adhered to a syncretic form of Mazdaism, which mixed Iranian religious concepts with traditional Armenian beliefs. For example, the supreme god of the Armenian pantheon, Vanatur, was later replaced by Aramazd (the Parthian form of Ahura Mazda).Mary Boyce
''Zoroastrians: Their Religious Beliefs and Practices''
Psychology Press, 2001 p 84 However, the Armenian version of Aramazd preserved many native Armenian aspects. Similarly, the traditional Armenian goddess of fertility, Nar, was replaced by Anahit, which may 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 identified with ancient Greek deities: Aramazd with Zeus, Anahit with Artemis, Vahagn with Heracles, Astłik with Aphrodite, Nane with Athena, Mihr with Hephaestus, Tir with Apollo.

After the formal adoption of Christianity in the 4th century CE, after facing much persecution, led the ancient myths and beliefs to adhere 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.

Basic information about Armenian pagan traditions were 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 such as Movses Khorenatsi, Agathangelos, Eznik of Kolb, Sebeos, and Anania Shirakatsi, as well as in oral folk traditions.

Pantheon

The pantheon of pre-Christian Armenia changed over the centuries. Originally native Armenian in nature, the pantheon was modified through, Hurro- Urartian, Semitic, Iranian and Greek influences.

One common motif that spanned many or all pagan Armenian pantheons was the belief in a ruling triad of supreme gods, usually comprising a chief, creator god, his thunder god son, and a mother goddess.

Early Armenian

These gods are believed to have been native Armenian gods, worshipped during the earliest eras of Armenian history ( Proto-Armenian). Many, if not all, of them are believed to have derived from Proto-Indo-European religion. There is also likely influence from the indigenous beliefs of the Armenian Highlands.
* Areg (Arev) or Ar, god of the Sun, comparable with Mesopotamian Utu. Likely also known as, or developed into, Ara. This god was probably mentioned on the Urartian-era Door of Meher (as Ara or Arwaa).The Cambridge Ancient History: III Part 1: The Prehistory of the Balkans, the Middle East and the Aegean World, Tenth to Eighth Centuries BC. Cambridge University Press. 1971. p. 335. Linguists Martin E. Huld and Birgit Anette Olsen state that the word ''arew'' is cognate to the Indian name Ravi, also meaning "sun". This etymological connection, argues H. Martirosyan, indicates an inherited Armeno-Aryan poetical expression.
* Astłik, cognate to the Mesopotamian goddess Inanna, identified with Venus. A fertility goddess and consort of Vahagn, sharing a temple with him in the city of Ashtishat. The holiday of Vardavar was originally in honor of Astɫik. The name "Astɫik" derives from ''astɫ'' "star" from Proto-Indo-European ''*h₂stḗr'' plus the Armenian diminutive suffix ''-ik''.
* Ayg, goddess of the dawn.
* Angeł - "the Invisible" (literally: "unseen"), god of the underworld. The main temple of Angeł was located at Angeł-tun (House of Angeł), which possibly corresponded to the Ingalova of Hittite and Ingelene/Ingilena of Greek and Latin records, likely located near modern Eğil. Comparable with Nergal and Hades.
* Tork Angegh - "Given by Angeł". A great-grandson of Hayk. A monstrous and ugly hero. Threw massive boulders to sink enemy ships in the Black Sea. Sometimes equated with Thor and Polyphemus and possibly Tarḫunna.
* Amanor - "The bearer of new fruits" (the god of the new year, Navasard). May or may not have been the same god as Vanatur.
* Vanatur - Either meaning "the Lord of Van" or "giving asylum", Vanatur was the god of hospitality. He may or may not have been the same god as Amanor. Later equated with Aramazd and Zeus.
* Nvard (Classical Armenian: Nuard) - Consort of Ara. Comparable with Nane and Inanna (Ishtar). Likely developed into Anahit.
* Tsovinar - "Nar of the Sea", goddess of waters and the ocean. Perhaps also a lightning goddess. Became the consort of Vahagn."Vahagn" in ''Facts on File Encyclopedia of World Mythology and Legend, Third Edition'', by Anthony Mercanante and James Dow, Infobase, 2009. p.991 Possibly connected to Inara.
* Andndayin ōj, "the Abyssal Serpent" that lived in the black waters surrounding the world tree.

Hayasan

While the exact relationship between the Bronze Age kingdom of Hayasa-Azzi and Armenians is uncertain, many scholars believe that there is a connection (compare Hayasa with the Armenian endonyms Hayastan and Hay). Not much is known about the Hayasan pantheon but some names survive via Hittite records. The triad may have comprised Ugur, Inanna, and Tarumu.Petrosyan, Armen ''The Indo-European and Ancient Near Eastern Sources of the Armenian Epic'

(2002) pp. 130.
* Ugur (god), Ugur - The chief god of the Hayasan pantheon. Represented by the divine ideogram U.GUR in Hittite records, which is equated with the Sumerian god Nergal. This god's name is unknown, but it may have been Angeł, Hayk, Ar, or a variation of the Hattian god Šulikatte. Probably the father of Terettitunnis and Tarumu. May also have been associated with Semitic El ( Elkunirša in Hittite).
* Inanna - The consort of the chief god of Hayasa. Like her husband, her name has not survived, but it is speculated that she was an early form of Anahit, and associated with the Hittite Asertu.
* Terittitunnis - Possibly an early form of Vahagn. Perhaps related to Greek Triton.Petrosyan, Armen ''The Indo-European and Ancient Near Eastern Sources of the Armenian Epic'

(2002) pp. 106.
* Tarumu - The sixth god of the Hayasan pantheon. Perhaps connected to Tarḫunna, Tarhu.
* Baltaik - Possibly a goddess connected to West Semitic Ba'alat (Astarte), with a probable Armenian diminutive suffix ''-ik'' (such as is present in the name of the goddess "Astɫik"). Alternately, it could etymologically derive from Proto Indo-European ''*bʰel-'' (meaning 'bright'), via the ''*bʰel-to'' form.
* Izzistanus(?) - A proposed reconstruction of a damaged name "s/t-an-nu-us". Perhaps a version of Hattian Estan (''Ezzi Estan'': 'good Estan').
* Unag-astuas or Unagastas - A deity mentioned in the treaty with the Hittites, but with unknown qualities. Likely connected, etymologically, to Astvats (Classical Armenian: Astuas), a name which continues to be used today for God in Armenian Christianity. May have been a form of the Subarian god Astuvanu (Astupinu), who is equated with Sumerian Nergal.

Urartian

The gods of the Urartian pantheon were mostly borrowed from Hittite and Luwian, Hurrian, Semitic, and Indo-Iranian religions.
* Ḫaldi or Khaldi - The chief god of Urartu. An Akkadian deity (with a possible Armenian or Greco-Armenian name—compare to Helios) not introduced into the Urartian pantheon until the reign of Ishpuini. Formed a triad with his sons Artinis and Teisheba. Equated with Baal and Mitra/Mihr. Sometimes also connected to Hayk.
* Arubani - Wife of Ḫaldi. Goddess of fertility and art. Possibly an early form of Anahit.
* Bagvarti or Bagmashtu (Bagbartu) - Wife of Ḫaldi. Possibly a regional variant (of Armenian or Indo-Iranian origins) of Arubani, or perhaps a different goddess entirely.
* Teispas or Teisheba - Storm god, a son of Ḫaldi, with whom he formed the lead triad of the gods. A variation of Hurrian Teshub.
* Shivini or Artinis - Sun god, a son of Ḫaldi, with whom he formed the lead triad of the gods. From the Proto-Indo-European and Hittite god Siu (compare with Zeus, Deus, etc.). Artinis is the Armenian form, literally meaning "sun god" and is possibly connected to Ara.
* Selardi (or Melardi) - Moon god or goddess. Possibly the sister of Artinis (from Armenian ''siela'' 'sister'; ''ardi'' 'sun god').
* Saris - Probably a corruption of Ishtar.
* Huba - Wife of Theispas. Version of Hebat.
* Keura - Possibly god of the land.
* Šebitu - Little is known about this god but Rusa III claimed to be his servant.

Iranian influence

Zoroastrian influences penetrated Armenian culture during the Achaemenid Empire, though conversion was incomplete and syncretistic, and the Persians and Armenians never appeared to identify with each other as co-religionists despite both referring to themselves as "Mazda worshipers."
* Aramazd - Cognate of the Iranian Ahura Mazda (or Ormazd), possibly mixed with Ara or Aram. Head of the pantheon, identified with Zeus in the ''interpretatio graeca'', with whom he shared many titles. Along with Anahit and Vahagn formed a lead triad. Equated with Vanatur and Aram and Ara, all of which he took aspects from. In time, the positive functions of Baal Shamin were absorbed by Aramazd.
* Anadatus - The Armenian form of the Zoroastrian Amesha Spenta ''Ameretat''.
* Anahit - Cognate of the Iranian Anahita. Probably originally related to Sumerian Inanna and Babylonian Anunit (Ishtar, Astarte) prior to Iranian presence in the region. The goddess of fertility and birth, and daughter or wife of Aramazd, Anahit is also identified with Artemis and Aphrodite. Temples dedicated to Anahit were established in Ani-Kammakh, Armavir, Artashat, Ashtishat. Ani is likely a derivation or alternate form of Anahit.
* Mihr - Cognate with the Iranian Mithra. God of the sun and light, son of Aramazd, the brother of Anahit and Nane. Historically, despite his high place in the pantheon, worship of Mihr was eclipsed by Vahagn (indeed, Mihr's worship appears to have been supplementary to Vahagn's), and little is known about his worship aside from similarities to the Iranian Mithra and the absence of the Mithraic mysteries. Mihr was identified with Hephaestus by Movses Khorenatsi and later authors. His center of worship was located in Bagaharich, and the temple of Garni was dedicated to him.
* Omanos - The Armenian form of the Zoroastrian '' Vohu Manah''.
* Spandaramet - Cognate of the Iranian Spenta Armaiti,"Santamaret" in ''Facts on File Encyclopedia of World Mythology and Legend, Third Edition'', by Anthony Mercanante and James Dow, Infobase, 2009. p.861 a daughter of Aramazd, and cthonic goddess of fertility, vineyards and the underworld. Spandaramet was chosen by translators of some Armenian Bibles to convey the meaning of ''Διόνυσος'') in 2 Maccabees 6:7. Sometimes called ''Sandaramet'' or ''Santamaret'' denoting a connection to the underworld unique to Armenian theology, even in Christian writings. Her kingdom is said to be inhabited by evil spirits called Santarametakans.
* Tir or Tiur - Cognate to either the Iranian ''Tir'' (or ''Tishtrya'') or (via Armenian ''dpir'' "scribe") the Babylonian Nabu. In either case, the mercurial god of wisdom, written language, culture, and science; messenger of the gods and psychopomp. Identified with the Greek Apollo. Tir's role as psychopomp may have been absorbed from the Luwian thunder god ''Tarhunda'', whose name had been used to translate that of the Mesopotamian underworld god Nergal. Tir's temple was located near Artashat.
* Vahagn - A "k'aj" (brave). Etymologically derived from Iranian Verethragna (via ''Vahram'' -> ''Vram'' -> ''Vam'' + ''-agn''), however, the Armenian Vahagn had little to do with his Iranian namesake. The storm god and dragon slayer, identified with the Greek Hercules, this identification went full circle when Armenian translators of the Bible used Vahagn to translate '' Ἡρακλῆς '' in 2 Maccabees 4:19. Sometimes referred to by the title Tsovean, particularly in his role as a god of the seas. Vahagn may have originally been the Hayasan god, Terittitunni, who adopted some features of the Hurro-Urartian storm god Teshub/ Teisheba. Christian folklore absorbed Vahagn's role as a storm or weather god into the archangel Gabriel. Derik housed the central temple to Vahagn.

Post-Alexandrian influences

* Barsamin - God of sky and weather, derived from the Semitic god Baal Shamin.
* Nane - Cognate of the Elamitic Nanē, (via the Babylonian Nanâ),"Nane (Hanea)" in ''Facts on File Encyclopedia of World Mythology and Legend, Third Edition'', by Anthony Mercanante and James Dow, Infobase, 2009. p.703 also assimilating aspects of the Phrygian Cybele."Armenian Mythology"
i
The Oxford Companion to World Mythology
by David Leeming, Oxford University Press, 17 November 2005, p.29 Daughter of Aramazd, sister of Anahit and Mihr. A goddess of motherhood, war, and wisdom. Identified with Athena. Her cult was related to Anahit, both of their temples located near each other in Gavar.

Monsters and spirits

''Armenian mytholgical monsters are creatures that resemble animals but are unnaturally shaped, are a mixture of different animals, half-sentient, or half-insentient.'' Aslanyan, V. (2024). ''Monsters and Spirits in Armenian Mythology'' (pp. 19–20). https://vahagn-aslanyan.github.io/Bestiary.pdf''The Classical Armenian demons and spirits have been studied many times in literature and typically are of Iranian or Semitic origin.'' Although it is accepted the majority are of Iranian origin,Asatrian, G. (2013). Armenian Demonology: A Critical Overview. ''Iran & The Caucasus'', ''17''(1), 9–25. https://doi.org/10.1163/1573384X-20130103 the extent of the influence has not been determined. ''Some of the Armenian demons of Iranian origin can be easily tied to their Iranian versions such as the Iranian Devk with the Armenian Dév. In later periods the names became more descriptive-forms or plainly'' ideophones. There was also a turn for the Semitic names prevailing. The majority of later Armenian demons are female and come from the southern and south-western areas of Historical Armenia.
* Al - The Al 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 (modeled on Gampr) with powers to resuscitate fallen warriors and resurrect the dead by licking wounds clean.
* Azhdahak
* Devs - The Dev 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 (Շահապետ), also called Khshathrapti, Shavod, Shoithrapaiti, Shvaz and Shvod, were usually friendly guardian spirits who could also be evil 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. ''The Shvod were known to dwell within the walls of the homes, or the stable, throughout the winter months. As spring comes the spirit is banished through a ritual called Švot-outing known in Armenian as Švotahan. The ritual takes place on the final night of the month of February where the eldest woman chantes "Out with the Švot; in with Adar (March)!" and bangs on the walls with a broom or strips of leather. Since February is the month that the Švot is exiled from the home it is also the month where the spirit gets most active and mischevious believed to stimulate thoughts of love and procreation as springtime approaches. Some believed that the Švot would not leave gently and instead attempt to retaliate. "For according to beliefs recorded in various places, after being driven out of the house the Švot might try to sneak back in, in the form of a cat, or in the guise of a relative returning after a long absence. Then, in a mischievous or vindictive mood it might invite people out for a long walk, lead them astray, and abandon them." (Russel, 2013.) Many regions within Armenia have their unique takes on this spirit. For example, in Malatya they thought the Švot was an invisible being that deceived people and lead them to faraway places. While in Datem, they associated the Švot with a spring and when children would played too closely to the spring it would kidnap them.'' 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 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 usually depicted as a winged snake or with a combination of elements from different animals. Prior to Iranian domination in Armenia, the dragons may have been called "geł".Petrosyan, Armen, ''Indo-European *wel- in Armenian mythology'' Journal of Indo-European Studie

(2016). pp. 134-135. May have been connected to Hurrian Ullikummi and Hittite Illuyanka.
* The K'aǰs: A Class of mythical creatures which are often described as spirits or demons. They are known to resemble Devs and Višaps. As for more unique characteristics, it is said that they dwell in mountains and other times are known for possessing temples. The K'aǰs hunt, fight, and steal wheat and wine from people. They are thought to control whirlwinds as well as being born only during sun showers, when it rains while the sun is shining. The way to kill a K'aǰ is by striking them with a lightning bolt. There are many tales about how these creatures originated. In some traditions it is thought they were the grandsons of Noah. "According to the folk tradition, the k'a s originate from one of the sons and the daughter of Noah named Astłik." (Petrosyan, 2020) However, in the pre-Christian pantheon Astłik was the goddess of love and the bride of Vahagn. In the pre-Christian version, it is suggested that the K'aǰs are both the sons and followers of Vahagn.
* Grogh: An ancient spirit who recorded the lives of individuals from their birth to their death. Its name translates to "writer" in the Armenian language. When a human being is born Grogh would record the infant into the ''book of life''and then began to scribe their deeds both good and bad. When the human being passes away Grogh claimed their soul and read back their life to them during their final judgment which is how the fate of the soul is decided. Some believe that it is best to open the windows in order to allow Grogh enterance into the house of an individual who's in agony and would not easily part ways with their soul. In certain myths Grogh is identified with the god of writing and knowledge and the scribe of the gods named Tir.
* Gishervan Merer: Gishervan Merer, translates to ''"mothers of the night,"'' is an Armenian legend about spirits of the night which appear as elderly women dressed in black. Their goal is to steal the sun and if they were to succeed the entire human race would go extinct and the entire world would be shrouded in eternal darkness. It is said they live in old mills, dried wells, mountain gaps, and in a world hidden under the sea. At sunset the spirits believed the sun hid under the Earth so they rushed after it but once they finally made it to the other side of the globe it would already be too late and dusk would have taken place. In their dismay they exhale darkness which covers the entire world and would proceed to mischievously cause misfortune to human beings. This legend was recorded in the second half of the nineteenth century in Van by the enlightened bishop Garegin Sruanjteanc'. It is witnessed nowhere else in Armenia and the account of Sruanjteanc' is the only one. Scholars believe these spirits are nothing more than a metaphor for nighttime.

Heroes and legendary monarchs

These figures are mainly known through post-Christian sources, but have belonged to the pre-Christian mythology. Many seem to be derived from Proto-Indo-European mythologies and religious traditions. It is suspected that Hayk, Ara, and Aram were originally deities, possibly from the oldest Armenian pantheon.
* Ara the Handsome, son of Aram. A handsome warrior slain in a war against Semiramis, in some versions brought back to life by her prayers. Possibly, originally a personified version of the sun god Ar (Arev), likely mentioned on the Urartian-era Door of Meher.
* Aram, slayer of the giant Barsamin, possibly originally a war god known as Aremenius. Father of Ara. The name Aram is likely an Armenian that directly developed from Proto-Indo-European ''*rēmo-'', meaning "black". The name is related to Hindu Rama.
* Grogh, spirit of the underworld, writing down the names of those who have died.
* Hayk, legendary forefather of the Armenians, who led a successful rebellion against a Babylonian king named Bel."Hayk" in ''Facts on File Encyclopedia of World Mythology and Legend, Third Edition'', by Anthony Mercanante and James Dow, Infobase, 2009. p.452 When Bel and his armies pursued Hayk and his people, Hayk fired an arrow across the battle field, killing Bel and scaring off his forces. Said to have been a giant. Possibly, a thunder/storm god originally. Equated with Ḫaldi, Mitra, and Orion. The name Hayk may derive from Proto-Indo-European ''*poti-'' (lord, master, patriarch).
* Karapet, a pre-Christian Armenian mythological character identified with John the Baptist after the adoption of Christianity by the Armenians. Karapet is usually represented as a glittering long-haired thunder-god with a purple crown and a cross.
* Nimrod, great-grandson of Noah and the king of Shinar, Nimrod is depicted in the Bible as both a man of power in the earth and a mighty hunter.
* Sanasar and Baghdasar, two brothers founded the town of Sason, ushering in the eponymous state. Sanasar was considered the ancestor of several generations of heroes of Sassoon. It is said that their mother was subject to a miraculous pregnancy, by drinking water from a certain fountain.Hoogasian-Villa, Susie. '' 100 Armenian Tales and Their Folkloristic Relevance''. Detroit: Wayne State University Press. 1966. p. 506.
* Sargis, a hero, associated with pre-Christian myths, later identified with Christian saints who bore the same name. He is represented as a tall, slender, handsome knight mounted upon a white horse. Sarkis is able to raise the wind, storms and blizzards, and turn them against enemies.
* Shamiram, the legendary queen of the Neo-Assyrian Empire who waged war to get Ara.
* Yervaz and Yervant (Classical Armenian: ''Eruaz'' and ''Eruand''), mythical twins born from a woman of the Arsacid dynasty of Armenia, distinguished by enormous features and over-sensitivity.

Bibliography

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See also

* Proto-Indo-European mythology
* Hittite mythology and religion
* Zoroastrianism in Armenia
* Persian mythology
* The Golden-Headed Fish
* The Story of Zoulvisia
* Dragon-Child and Sun-Child

Footnotes

References

{{DEFAULTSORT:Armenian Mythology


Polytheism