1.
Culture of Armenia
–
The culture of Armenia encompasses many elements that are based on the geography, literature, architecture, dance, and music of the people. Literature began in Armenia around 401 A. D, the majority of the literary arts were created by Moses of Khorene, in the 5th century. Through the years the elements of literature have changed as the stories, in the late 17th century, Alexander Tertzakian was a renowned Armenian writer who created several works considered to be among Armenias classics. During the 19th century, writer Mikael Nalbandian worked to create a new Armenian literary identity, nalbandians poem Song of the Italian Girl may have been the inspiration for the Armenian national anthem, Mer Hayrenik. Mesrop Mashtots is considered to be the creator of the Armenian alphabet, Khorenatsi is credited with the earliest known historiographical work on the history of Armenia written in Armenian, but was also a poet, or hymn writer, and a grammarian. The History of Armenia was written at the behest of Prince Sahak Bagratuni and has had an impact on Armenian historiography. It was used and quoted extensively by later medieval Armenian authors, the Armenian dance heritage has been one of the oldest, richest and most varied in the Near East. From the fifth to the third millennia B. C. in the regions of Armenia there are rock paintings of scenes of country dancing. These dances were accompanied by certain kinds of songs or musical instruments. In the 5th century Moses of Khorene himself had heard of how the old descendants of Aram make mention of these things in the ballads for the lyre and their songs, one of the most energetic Armenian dances is the martial dance Yarkhushta. Yarkhushta is believed to have its origins in the early Middle Ages as it is mentioned in the works of Movses Khorenatsi, Faustus of Byzantium, and Grigor Magistros. Yarkhushta has traditionally been danced by Armenian soldiers before combat engagements, partly for ritualistic purposes, the dance is performed by men, who face each other in pairs. The key element of the dance is a forward movement when participants rapidly approach one another, Classical Armenian architecture is divided into four separate periods. The first Armenian churches were built between the 4th and 7th Century, beginning when Armenia converted to Christianity, and ending with the Arab invasion of Armenia, the early churches were mostly simple basilicas, but some with side apses. By the 5th century the typical cupola cone in the center had become widely used, by the 7th century, centrally-planned churches had been built and a more complicated niched buttress and radiating Hripsimé style had formed. By the time of the Arab invasion, most of what we now know as classical Armenian architecture had formed. Though women historically dominated carpet-weaving in Armenian communities, several prominent carpet-weavers in Karabakh are known to have been men, and in some cases whole families took up the art. The oldest extant Armenian carpet from the region, referred to as Artsakh during the era, is from the village of Banants
Culture of Armenia
–
Traditional Armenian Dance
Culture of Armenia
–
Two 16th-century
khachkars ("cross-stones"), removed from the
Julfa cemetery and now on display within the precincts of
Etchmiadzin
Culture of Armenia
–
Ancient Armenian
Tatev Monastery
Culture of Armenia
–
Armenian Needlelace circa 2004
2.
History of Armenia
–
Armenia lies in the highlands surrounding the Biblical mountains of Ararat. The original Armenian name for the country was Hayk, later Hayastan, translated as the land of Haik, and consisting of the name of the ancient Mesopotamian god Haya, the historical enemy of Hayk, Hayastan, was Bel, or in other words Baal. The word Bel is named in the Bible at Isaiah 46,1, the name Armenia was given to the country by the surrounding states, and it is traditionally derived from Armenak or Aram. In the Bronze Age, several states flourished in the area of Greater Armenia, including the Hittite Empire, Mitanni, soon after the Hayasa-Azzi were the Nairi and the Kingdom of Urartu, who successively established their sovereignty over the Armenian Highland. Each of the nations and tribes participated in the ethnogenesis of the Armenian people. Yerevan, the capital of Armenia, dates back to the 8th century BC. Erebuni has been described as designed as an administrative and religious centre. The Iron Age kingdom of Urartu was replaced by the Orontid dynasty, in 301, Arsacid Armenia was the first sovereign nation to accept Christianity as a state religion. The Armenians later fell under Byzantine, Sassanid Persian, and Islamic hegemony, after the fall of the kingdom in 1045, and the subsequent Seljuk conquest of Armenia in 1064, the Armenians established a kingdom in Cilicia, where they prolonged their sovereignty to 1375. By the 19th century, Eastern Armenia was conquered by Russia, Armenia, from then on corresponding to much of Eastern Armenia, regained independence in 1918, with the establishment of the First Republic of Armenia, and in 1991, the Republic of Armenia. Stone tools from 325,000 years ago have been found in Armenia which indicate the presence of humans at this time. The Armenian Highland shows traces of settlement from the Neolithic era, archaeological surveys in 2010 and 2011 have resulted in the discovery of the worlds earliest known leather shoe, straw skirt, and wine-making facility at the Areni-1 cave complex. The Shulaveri-Shomu culture of the central Transcaucasus region is one of the earliest known cultures in the area. An early Bronze-Age culture in the area is the Kura-Araxes culture, the earliest evidence for this culture is found on the Ararat plain, thence it spread to Georgia by 3000 BC, proceeding westward and to the south-east into an area below the Urmia basin and Lake Van. Today, the Modern Assyrians refer to the Armenians by the name Armani, the word is also speculated to be related to the Mannaeans, which may be identical to the biblical Minni. The earliest forms of the word Hayastan, an ethonym the Armenians use to designate their country, might come from Hittite sources of the Late Bronze Age. Another record mentioned by pharaoh Thutmose III of Egypt in the 33rd year of his reign as the people of Ermenen, however, what all these attestations refer to cannot be determined with certainty, and the earliest certain attestation of the name Armenia comes from the Behistun Inscription. Between 1500 and 1200 BC, the Hayasa-Azzi existed in the half of the Armenian Highland
History of Armenia
–
Yerevan with
Mount Ararat in the background.
History of Armenia
–
A 5500-year-old leather shoe, oldest found in the world, discovered in the Areni cave in
Armenia, see
Areni-1 shoe
History of Armenia
–
Bronze Age burial site
Zorats Karer (also known as
Karahunj).
History of Armenia
–
Map of the
Armenian Oblast within the
Russian Empire.
3.
Ethnic groups in Armenia
–
The Ethnic groups in Armenia is about the ethnic groups features of the population of Armenia. The demographic trends in modern Armenia during its history, while Armenians formed a consistent majority, Azerbaijanis were historically the second largest population in the republic under Soviet rule. However, due to hostilities with neighboring Azerbaijan over the region of Nagorno-Karabakh virtually all Azeris emigrated from Armenia. Conversely, Armenia received an influx of Armenian refugees from Azerbaijan. This forceful population exchange also affected the Christian Udi people of Azerbaijan, the number of Udis residing in Armenia has increased from 19 in 1989 to about 200 by 2006. Additionally since independence, several ethnic groups have emigrated especially Russians, Ukrainians, Armeno-Tat, Greeks. The numbers of Kurds, Armeno-Tats and Assyrians have remained consistent for the most part, according to last census, ethnic minorities in Armenia consist of less than 3% of the population. Various sources suggest different numbers, and even some of the representatives of the minorities are not informed about exact numbers. Armenia is the republic of the former Soviet Union that boasts a nearly-homogeneous population. It is also the second-most densely populated post-Soviet state after Moldova, Ethnic minorities include Russians, Assyrians, Ukrainians, Kurds, Greeks, Georgians, and Belarusians. Smaller communities of Vlachs, Mordvins, Ossetians, Udis and Armeno-Tats also exist, minorites of Poles and Caucasus Germans are also present, though they are heavily Russified. The Azerbaijanis community in Armenia in the 20th century, represented a number but have been virtually non-existent since 1988–1991. Most Azerbaijanis fled the country as a result of the Nagorno-Karabakh War, most of them are also reported to have changed their names and maintain a low profile to avoid discrimination. Ethnic Russians are the second largest ethnic community in Armenia after the Yazidis, even in the days of the Soviet Union, the days of the Armenian Soviet Socialist Republic, the country had the smallest percentage of Russians compared to the other 14 republics. There are a number of Russian-language publications in the Republic, including the dailies Golos Armenii, Novoye Vremia and Respublika Armenia, the educational system also uses Russian in many domains. Assyrians are a presence in Armenia from very ancient times. Assyrians are the third biggest minority in Armenia after the Yazidis and their number is estimated at 5000. There has been a rate of intermarriage between the Assyrians and the Armenians
Ethnic groups in Armenia
–
Comparison table of Armenian, Azerbaijani and Kurdish population of Armenia
4.
Languages of Armenia
–
Armenia is an ethnically homogeneous country, where Armenian is the official language and is spoken as a first language by the majority of its population. As of today, Russian is still, by far, the best known foreign language among the Armenian population, English is gaining popularity in recent years. French and several languages have also begun to be studied and used. Kurdish is the largest minority language of Armenia spoken by the Yazidi minority, other minority languages recognized by the Armenian government are Assyrian, Greek and Russian. The Article 12 of the Constitution of Armenia states that The state language of the Republic of Armenia is Armenian, Armenian is a major language used in education, administration and public life. Armenian belongs to an independent branch of the Indo-European language family, Armenia has been the most successful of the three South Caucasian states in linguistic de-Russification after the collapse of the Soviet Union. Because of political and historical reasons, Russian is the most common language spoken by the majority of Armenians. English is the second and the fastest growing language in Armenia. Universities in Russian, English and French exist in the Armenian capital Yerevan, study courses are available in numerous languages in Armenian universities, most notably the Yerevan State Linguistic University. Russian is by far the most common language in Armenia. A1999 study showed that about 40% of the population is fluent in Russian, Russian language television stations and newspapers are widely available in Armenia. The current territory of the Republic of Armenia, was annexed by the Russian Empire in the early 19th century, since then Russian has been of high significance in the life and history of Armenia. Basically, from 1828 to 1918 and from 1921 to 1991 all official nomenclature was done in Russian, in the early 20th century, it was estimated that only 3-4% of Armenians could read or speak Russian. Rapid Russification started during the Soviet period, particularly after Stalins coming to power in the mid-1930s, until 1990 the Russian language was widely applied alongside Armenian. In 1988, nearly 100,000 Armenian students within the republic attended Russian-language schools, Russian was the main language of academic research, although Armenias constitution has recognized Armenian as the official language. By the 1980s over 90% of Armenias administrative paperwork was conducted in Russian, a large number of Armenian intelligentsia members sent their children to Russian-language schools, which was considered to be harmful to the future of Armenian. Since 1991 the situation changed radically, in concern of studying it at secondary, in practice, almost at all educational institutions the process of teaching was performed in Armenian, even at Russian departments of colleges and universities. Thus, the Russian language lost its statute of a mother tongue and was classified as a foreign language
Languages of Armenia
–
As seen here, most Soviet-era street signs in
Yerevan are in Armenian, Russian and (not always) English, while most independence era signs are in Armenian and English
Languages of Armenia
–
The
American University of Armenia
Languages of Armenia
–
The
French University in Armenia
Languages of Armenia
–
A multilingual (Armenian, Assyrian, Russian) sign at the entrance of
Arzni.
5.
Armenian dress
–
The dress of the Armenians reflects a rich cultural tradition. Wool and fur were utilized by the Armenians and later cotton that was grown in the fertile valleys, silk imported from China was used by royalty, during the Urartian period. Later the Armenians cultivated silkworms and produced their own silk, the collection of Armenian women’s costumes begins during the Urartu time period, wherein dresses were designed with creamy white silk, embroidered with gold thread. The costume was a replica of a medallion unearthed by archaeologists at Toprak Kale near Lake Van, which some 3,000 years ago was the site of the capital of the Kingdom of Urartu
Armenian dress
–
Armenia Portal
6.
Mythology of Armenia
–
Armenian mythology began with ancient Indo-European and Urartian origins, gradually incorporating Mesopotamian, Iranian, and Greek ideas and deities. Historians distinguish a significant body of Indo-European language used by Armenian pagans as sacred, since ancient times, the cult of sun worship occupied a special place in Armenian mythology. Also among the most ancient types of worship of Indo-European roots are the cults of eagles and lions, over time, the Armenian pantheon was updated, and new deities of Armenian and not Aryan origins appeared. Furthermore, the god of the Armenian pantheon, Vanatur, was later replaced by Aramazd. Aramazd was the Parthian form of Ahura Mazda, the latter, though, has appeared under the influence of Zoroastrianism, but with partially preserved traditional Armenian features. Similarly, the traditional Armenian goddess of fertility, Nar, was replaced by Anahit, Zoroastrianism had a major influence on the Armenians and their mythology. Until the late Parthian period, the Armenian lands doubtless adhered predominantly to Zoroastrianism, after the formal adoption of Christianity in Armenia, new mythological images and stories were born as ancient myths and beliefs transformed. Biblical characters took over the functions of the gods and spirits. For example, John the Baptist inherited certain features of Vahagn and Tyre, the pantheon of pre-Christian Armenia changed over the centuries. Originally Urartian in nature, the pantheon was modified through Semitic, Iranian, Ḫaldi or Khaldi - Chief of the pantheon in its earliest stages. Due to his becoming a title akin to Baal, the chief deity was eventually syncretized or replaced with Ahura Mazda. Formed a triad with his sons Ardinis and Teisheba, teispas or Teisheba - Storm god, a son of Ḫaldi, with whom he formed the lead triad of the gods. Shivini or Artinis - Sun god, a son of Ḫaldi, selardi - Consort of the Moon god. Saris - Probably a corruption of Ishtar, Aramazd - Cognate of the Iranian Ahura Mazda. Head of the pantheon, identified with Zeus in the interpretatio graeca, sometimes worshiped under the title Vanatur, particularly during new years celebrations. Along with Anahit and Vahagn formed a lead triad, 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. The goddess of fertility and birth, and daughter or wife of Aramazd, Anahit is identified with Artemis, temples dedicated to Anahit were established in Armavir, Artashat, Ashtishat
Mythology of Armenia
–
Side view of the
Garni Temple.
Mythology of Armenia
–
Modern depiction of
Vahagn the dragon slayer.
Mythology of Armenia
–
Aralez on the battlefield.
7.
Cuisine of Armenia
–
Armenian cuisine includes the foods and cooking techniques of the Armenian people, the Armenian Diaspora and traditional Armenian foods and dishes. The cuisine reflects the history and geography where Armenians have lived as well as incorporating outside influences, the cuisine also reflects the traditional crops and animals grown and raised in areas populated by Armenians. The preparation of meat, fish, and vegetable dishes in an Armenian kitchen requires stuffing, frothing, lamb, eggplant, and bread are basic features of Armenian cuisine. Armenians use cracked wheat in preference to the maize and rice popular among their Caucasian neighbors, Armenian cuisine belongs to the family of Caucasian cuisines, and has strong ties with Turkish cuisine, Georgian cuisine, Persian cuisine, and Levantine cuisine in general. In addition, the Armenian Genocide of 1915, with the ensuing large-scale transplantation of the survivors to the West, has muddied the evidence. Fresh herbs are used extensively, both in the food and as accompaniments, dried herbs are used in the winter, when fresh herbs are not available. Wheat is the grain and is found in a variety of forms, such as, whole wheat, shelled wheat, bulgur, semolina, farina. Historically, rice was used mostly in the cities and in certain rice-growing areas, legumes are used liberally, especially chick peas, lentils, white beans, and kidney beans. Nuts are used both for texture and to add nutrition to Lenten dishes, of primary usage are walnuts, almonds, pine nuts, but also hazelnuts, pistachios, and nuts from regional trees. Fresh and dried fruit are used both as ingredients and as sour agents. As main ingredients, the fruit are used, apricots, quince, melons. As sour agents, the fruits are used, sumac berries, sour grapes, plums, pomegranate, apricots, cherries. In addition to leaves, cabbage leaves, chard, beet leaves, radish leaves, strawberry leaves. There are two de facto national dishes in Armenian cuisine, harissa is a porridge made of wheat and meat cooked together for a long time, originally in the tonir but nowadays over a stove. Harissa is related to the Turkish keshkeg, the Indo-Pakistani haleem, traditionally, harissa was prepared on feast days in communal pots and served to all comers. The wheat used in harissa is typically shelled wheat, though in Adana, harissa is made with կորկոտ, either lamb, beef, or chicken is used as the harissa meat. Khash, which started off as a meal, consists of beef or lamb feet that have been slow-cooked overnight in water. It is eaten at breakfast over crumbled dried lavash bread, with crushed garlic, Khash is typically eaten in winter
Cuisine of Armenia
–
Armenian kibbeh with cucumber/yoghurt soup
Cuisine of Armenia
–
Typical homemade byorek, with meat, caramelized onion and bell pepper filling
Cuisine of Armenia
–
Harissa served with vegetables
8.
Vartavar
–
Vardavar or Vartavar is an Armenian festival in Armenia where people of social groups drench each other with water. Although now a Christian tradition, Vardavars history dates back to pagan times, the ancient festival is traditionally associated with the goddess Astghik, who was the goddess of water, beauty, love and fertility. The festivities associated with this religious observance of Astghik were named “Vartavar” because Armenians offered her roses as a celebration, Vardavar is celebrated 98 days after Easter. During the day of Vardavar, people from an array of ages are allowed to douse strangers with water. It is common to see people pouring buckets of water from balconies on unsuspecting people walking below them, the festival is very popular among children as it is one day where they can get away with pulling pranks. It is also a means of refreshment on the usually hot, no comment Voice of America Armenians pour water on each other to bridge pagan and Christian traditions Vardevar Vardavar 2005
Vartavar
–
Yerevan, 2011
Vartavar
–
The water festival at the centre of Yerevan in 2014
Vartavar
Vartavar
9.
Religion in Armenia
–
As of 2011 Most of Armenians are nominally Christians and members of Armenias own church, the Armenian Apostolic Church, which is one of the oldest Christian churches. It was founded in the 1st century AD, and in 301 AD became the first branch of Christianity to become a state religion. However, in times, and especially after the Soviet period, only one third of Armenians practise Christianity. In the 21st century, the largest minority Christian churches in the country are composed of new converts to Protestant and non-trinitarian Christianity, due to the countrys ethnic homogeneity, non-Christian religions such as Yazidism and Islam have few adherents, particularly since the Nagorno-Karabakh War. The country has an area of 11,500 square miles, approximately 98 percent of the population is ethnic Armenian. Armenians have a strong cultural connection to the Armenian Apostolic Church. About 92. 5% of citizens belong to the Armenian Apostolic Church, the Armenian Apostolic Church has its spiritual center at the Etchmiadzin Cathedral. The head of the church is Catholicos Karekin II, Yazidis are concentrated primarily in agricultural areas around Mount Aragats, northwest of the capital Yerevan. They live in 19 villages in the Aragatsotn Province, two villages in the Armavir Province, and one village in the Ararat Province, Armenian Catholics live mainly in the northern region, in seven villages in the Shirak Province and six villages in the Lori Province. Most Jews, Mormons, Bahais, Eastern Orthodox Christians, and Western Catholic Christians reside in the capital Yerevan, Yerevan also has a small community of Muslims, including ethnic Kurds, Iranians, and temporary residents from the Middle East. Molokans live in 10 villages in the Lori Province, two villages in the Shirak Province, and two villages in the Gegharkunik Province, foreign missionary groups are active in the country. The Constitution as amended in 2005 provides for freedom of religion, the law places some restrictions on the religious freedom of religious groups other than the Armenian Church. The Law on Freedom of Conscience establishes the separation of church and state, Christianity was first introduced to this area by the apostles Bartholomew and Thaddeus in the 1st century AD. Before this, the dominant religion was Armenian paganism, under the influence of Zoroastrianism. Hetanism is a neo-ethnic religion movement in Armenia, the movement traces its origins back to the work of the early-20th-century political philosopher and revolutionary Garegin Nzhdeh and his doctrine of tseghakron. In 1991, it was institutionalized by the armenologist Slak Kakosyan into the Order of the Children of Ari, the doctrine and mythology of the Hetan movement is codified into a book, the Ukhtagirk, written by Kakosyan himself. The movement is associated to Armenian nationalism. It finds some support from nationalist political parties of Armenia, particularly the Republican Party of Armenia and the Union of Armenian Aryans
Religion in Armenia
–
Baptism of
Tiridates III
Religion in Armenia
–
Procession of Armenian Apostolic priests.
Religion in Armenia
–
Minaret of the Urban Mosque in Erivan
Religion in Armenia
–
The works of Armenian nationalist philosopher
Garegin Nzhdeh inspired the reconstruction of
Armenian paganism in the 20th century.
10.
Art of Armenia
–
Armenian art is the unique form of art developed over the last five millennia in which the Armenian people lived on the Armenian Highland. Armenian architecture and miniature painting have dominated Armenian art and have shown consistent development over the centuries, other forms of Armenian art include sculpture, fresco, mosaic, ceramic, metalwork, engraving, and textiles, especially Armenian carpets. Prehistoric Armenia was home to the Urartu culture in the Iron Age, notable for its early metal sculptures, often of animals. The region was, as later, often contested by the large empires holding the nearby regions of Persia, Mesopotamia and Anatolia, and these all had considerable influence of Armenian art. A distinctive Armenian feature, which may have influenced the Medieval art of Europe, was the popularity from early on of figurative relief carvings on the outside of churches, armenians specialized in arts and crafts such as carpet-weaving. The study of Armenian art began in the early 20th century, notable scholars of Armenian art were Catholicos Garegin Hovsepian and professor Sirarpie Der Nerséssian. More recently, Jean-Michel Thierry and Professor Dickran Kouymjian are prominent scholars of Armenian art, classical and Medieval Armenian architecture is divided into four separate periods. The first period, from the 4th to the 7th centuries, began with Armenias conversion to Christianity, the early churches were mostly simple basilicas, some with side apses. By the 5th century the typical cupola cone in the center had become widely used, by the 7th century, centrally-planned churches had been built and the more complicated niched buttress and radiating Hripsimé style had formed. By the time of the Arab invasions, most of what we now know as classical Armenian architecture had formed, the second period lasted from the 9th to the 11th centuries. Ornately carved Armenian khachkars were developed during this time, many new cities and churches were built during this time, including a new capital at Lake Van and a Cathedral on Akdamar Island to match. The Cathedral of Ani was also completed during this dynasty and it was during this time that the first major monasteries, such as Haghpat and Haritchavank were founded. This period was ended by the Seljuk invasion, illuminated manuscripts were produced in Armenia mainly between the 5th and the 17th centuries. The highest point of art is associated with the 13th century. The majority of the manuscripts were lost, and scolarly approach to studies of Armenian illuminated manuscripts was only developed in the half of the 20th century. Each culture possesses an original element which becomes a symbol of the entire national culture. In Armenia such symbol is “khachkar, the so-called cross-stones, the monuments of Armenia which are not found anywhere in the world, the word “khachkar” is formed by two Armenian roots, “khach” and kar. In 2015, Armenia won the Leone dOro for Best Pavilion at the Venice Biennale Culture of Armenia List of Armenian artists Cafesjian Museum of Art National Gallery of Armenia Thierry, THE ARTS OF ARMENIA an online Armenian art history book by Dickran Kouymjian, California State University, Fresno
Art of Armenia
–
An Armenian painting at the art museum in
Vanadzor,
Armenia
Art of Armenia
–
Armenian frescoes inside the 17th-century
Vank Cathedral in
New Julfa,
Iran
Art of Armenia
–
Late-medieval Armenian
Khachkars from
Julfa
11.
Armenian carpet
–
The term Armenian carpet designates, but is not limited to, tufted rugs or knotted carpets woven in Armenia or by Armenians from pre-Christian times to the present. It also includes a number of woven textiles. The term covers a variety of types and sub-varieties. Due to their fragility, almost nothing survives—neither carpets nor fragments—from antiquity until the late medieval period. Traditionally, since ancient times the carpets were used in Armenia to cover floors, decorate interior walls, sofas, chairs, beds, up to present the carpets often serve as entrance veils, decoration for church altars and vestry. Starting to develop in Armenia as a part of life, carpet weaving was a must in every Armenian family, with the Carpet making. The Armenian carpet and rug weavers preserved strictly the traditions, the imitation and presentation of one and the same ornament-ideogram in the unlimited number of the variations of styles and colors contain the basis for the creation of any new Armenian carpet. In this relation, the trait of Armenian carpets is the triumph of the variability of ornaments that is increased by the wide gamut of natural colors. The Armenian words for carpet are karpet or gorg, though both words in Armenian are synonymous, word karpet is mostly used for non-pile rugs and gorg is for a pile carpet. Two of the most frequently used terms to designate woven woolen floor coverings emanate directly from the Armenian experience, carpet and kali/khali. The term kapert, formed of root kap that means knot and it is assumed that the word сarpet entered into French and English in the 13th century as a consequence of the trade in rugs through the port cities of the Armenian kingdom of Cilicia. Armenian word gorg is first mentioned in sources in the 13th century. This word is in the inscription that was cut out in the wall of Kaptavan Church in Artsakh and is dated by 1242—1243 AD. Grigor Kapantsyan, professor of Armenian Studies, considered that Armenian gorg is a derivative of Hittite-Armenian vocabulary, edgar H. Sturtevant, an expert in Hittite studies, explains the etymology of word koork/koorkas as horse cloth. The name Erzerum itself, as is known, is of Armenian origin from the usage Artzen ar-Rum. The art of the Armenian carpet and rug weaving has its roots in ancient times, however, due to the fragile nature of carpets very few examples have survived. The complex history of Armenian weaving and needlework was acted out in the Near East, a vast, ancient, few are the people who, like the Armenians, can boast of a continuous and consistent record of fine textile production from the 1st millennium BC to the present. Various rug fragments have been excavated in Armenia dating back to the 7th century BC or earlier, complete rugs, or nearly complete rugs of this period have not yet been found
Armenian carpet
–
Armenian Carpet "Gohar" with Armenian inscription, 1700,
Artsakh (
Nagorno-Karabagh)
Armenian carpet
–
Armenian rug weaving centers, 19-20th centuries
Armenian carpet
–
The Pazyryk rug
Armenian carpet
–
The
Armenian Orphan rug also known as the Ghazir rug
12.
Literature of Armenia
–
Armenian literature begins around AD400 with the invention of the Armenian alphabet by Mesrop Mashtots. Christian Armenian literature begins about 406 with the invention of the Armenian alphabet by Mesrop for the purpose of translating Biblical books into Armenian and this early period of Armenian literature also produced many original compositions. Eznik of Kolb wrote a Refutation of the Sects, and Koryun the History of the Life of St. Mesrop and these men, both of whom were disciples of Mesrop, bring to an end what may be called the Golden Age of Armenian literature. The Golden Age was to large extent a commentary and exegesis of Hebrew and Christian literary tradition, Armenia is known to have been a nation often occupied by nearby powers, such as the Sassanid Empire. The beginning of the Medieval era was marked by the Arab conquest of Armenia, the people then start to talk of a great hero who would be able to liberate them and reestablish Armenian sovereignty. David of Sasun, known as Sasuntsi Davit, is the medieval Armenian equivalent of Hercules, in 1873, the story was first written down by Archbishop Karekin Servantzdiants, who copied word for word the tale as told by a peasant storyteller from Moush named Grbo. One of the most famous treatments of the story was the verse rendition made by Hovhannes Toumanian in 1902 and his poem only covers the story of David, which is actually only one of 4 parts of the story, although the central portion. The four portions of the story are named after their heroes, Sanasar & Balthazar, Lion-Mher, David of Sassoun, Sanasar is the father of Lion-Mher, who is the father of David, who is the father of Mher the Younger. Despite the Christian flavor of the epic, numerous fantastic creatures, good and evil, one of the ancestors of the legendary David is the Lady Dzovinar, who agrees to marry the 90-year-old King of Baghdad in order to save her people. Sanasar and Balthasar were their two sons, Sanasar moves to Sassoun, the fortress-town of Armenia, now located in Turkey. He has three children, the eldest of them being the Great Mher of Sassoun, with superhuman powers, mhers veritable son is David of Sassoun. However, he gets another son from the Arabic queen of Egypt. He is known as Misra Melik, which literally means The sovereign of Egypt and he is probably the figure of all of what the Armenians resented, traitors, and foreign oppressors. Throughout the years the half-brothers fought, and eventually David chops his nemesis in half, the medieval period opens with comparative sterility. It was mostly important in the 8th century, that of John Otznetzi, a Discourse against the Paulicians, a Synodal Discourse, and a collection of the canons of the councils and the Fathers anterior to his day, are the principal works of his now extant. About the same time appeared the translations of the works of several of the Fathers, particularly of St. Gregory of Nyssa and Cyril of Alexandria, from the pen of Stephen, Bishop of Syunik. It was two centuries later that the celebrated History of Armenia by the Catholicos John V the Historian came forth, covering the period from the origin of the nation to the year A. D.925. A contemporary of his, Annine of Mok, an abbot and the most celebrated theologian of the time, composed a treatise against the Tondrakians, the name of Chosrov, Bishop of Andzevatsentz, is honoured because of his interesting commentaries on the Breviary and Mass-Prayers
Literature of Armenia
–
First page of the
Gospel of Mark, by
Sargis Pitsak, a Medieval Armenian scribe and miniaturist
Literature of Armenia
–
Sample from the Arevelk daily newspaper
13.
Armenian illuminated manuscript
–
Armenian illuminated manuscripts form a separate tradition, related to other forms of Medieval Armenian art, but also to the Byzantine tradition. The earliest surviving examples date from the Golden Age of Armenian art, early Armenian Illuminated manuscripts are remarkable for their festive designs to the Armenian culture, they make one feel the power of art and the universality of its language. The greatest Armenian miniaturist, Toros Roslin, lived in the 13th century, the Matenadaran Institute in Yerevan, has the largest collection of Armenian manuscripts, including the Mugni Gospels and Echmiadzin Gospels. Other collections exist in the British Library, Bibliothèque nationale de France and they also have the manuscript of the Gladzor Gospels. For the Armenians, however, the rolls would also include illustrations specific to the history of their country or church, as in the case of other traditional Armenian manuscripts, prayer rolls were drawn and illustrated by hand on vellum. The scroll served as a talisman for the protection of its owner or for needs. Prayer rolls were narrow in width and included panels of religious illustration followed by religious text, the rolls were always quite long although exact measurements varied, depending on the number of panels it contained. The owner of religious artifact could tightly roll the vellum. Concealment was crucial for protection of the roll, since illuminated manuscripts. Illuminated manuscripts mostly recount religious teachings and gospels of the Armenians and were handed down through families, so valuable were these manuscripts it was regarded as a sacrilege to sell or damage them, or to allow the manuscripts to fall into enemy hands. Most of the manuscripts were written and illustrated by monks located in monasteries, many manuscripts are very elaborate, covered in gilt and brilliant colors. However, there is type of manuscript which was stripped of unnecessary ornamentation, lacking colored backgrounds and painted with transparent colors. These brilliantly illustrated letters were followed by “erkat’agir”, an uncial script also known as iron script, black lettering was used to write the chapters, symbolizing the pain of original sin, while the white paper space symbolized the innocence of birth. Often the scribe would add notes about his working conditions or anecdotes of wisdom in the colophon, so important was owning a manuscript, the owner would add his name into the script. If a manuscript had multiple owners, multiple signatures might be found within the script
Armenian illuminated manuscript
–
An illuminated manuscript from the 13th century, drawn by
Toros Roslin
Armenian illuminated manuscript
–
A page from the Skevra Evangeliary (c. 1198),
National Library of Poland, Rps akc.17680.
Armenian illuminated manuscript
–
Ejmiadzin Gospel, 6th-7th centuries
Armenian illuminated manuscript
–
Grigor Narekatsi, 1173
14.
Music of Armenia
–
The music of Armenia has its origins in the Armenian Highlands, where people traditionally sang popular folk songs. Armenia has a musical tradition that was primarily collected and developed by Komitas. Traditional Armenian folk music as well as Armenian church music is not based on the European tonal system but on a system of Tetrachords. The last note of one tetrachord also serves as the first note of the next tetrachord – which makes a lot of Armenian folk music more or less based on a theoretically endless scale, Armenians have had a long tradition of folk music from the antiquity. Under Soviet domination, Armenian folk music was taught in state-sponsored conservatoires, instruments played include qamancha, kanun, dhol, oud, duduk, zurna, blul, shvi and to a lesser degree saz. Other instruments are used such as violin and clarinet. Earlier in Armenian history, instruments like the kamancha were played by popular, sayat Nova, an 18th-century Ashough, is revered in Armenia. Another oud player, John Berberian, is noted in particular for his fusions of music with jazz. From Lebanon and Syria, George Tutunjian, Karnig Sarkissian and others performed Armenian Revolutionary Songs which quickly became popular among the Armenian Diaspora, in Tehran Iran the folk music of the Armenian community is characterized by the work of Nikol Galanderian and the Goghtan choir. There are several folk ensembles from Armenia, the Shoghaken Folk Ensemble, founded in 1995 in Yerevan, has worldwide popularity, and others such as the Arev Armenian Folk Ensemble. Arto Tunçboyacıyan is a well known Turkish musician of Armenian descent, who is famous in Turkey and worldwide and he was the founder of the Armenian Navy Band. Ruben Hakobyan is a well recognized Armenian ethnographic and patriotic folk singer who has achieved national recognition due to his devotion to Armenian folk music. Armenian classical composers include Kemani Tatyos Ekserciyan, one of the composers of Ottoman classical music. Alexander Spendiarov, Armen Tigranian, and Haro Stepanian are best known for their Armenian operas, sargis Barkhudaryan and Caro Zakarian are representative composers of the pre- and early Soviet Armenian era. The most famous, however, was Aram Khatchaturian, internationally well known especially for his music for various ballets, gevorg Armenian, Anahit Tsitsikian, Arno Babadjanyan, Barseg Kanatchian, Edward Mirzoyan, Boris Parsadanian, Ashot Zohrabyan, and Aram Satian represent other Soviet era Armenian composers. Iosif Andriasovs music and ethics made him recognized as one of the most important figures in contemporary culture. Alexander Arutiunian is best known for his Trumpet Concerto in A-flat major, alexander Dolukhanian composed/arranged numerous Armenian songs including the well-known Swallow. Alexander Adgemian, Ashot Satian and Vagarshak Kotoyan are known for their contributions to Armenian choral and vocal music, eduard Abramian wrote songs on the poetry of Armenian poets Hovhannes Tumanyan and Avetik Isahakian which are now part of the standard repertoire
Music of Armenia
–
Armenian folk musicians
15.
Media in Armenia
–
The media of Armenia refers to mass media outlets based in the Republic of Armenia. Television, magazines, and newspapers are all operated by both state-owned and for-profit corporations which depend on advertising, subscription, and other sales-related revenues, as a country in transition, Armenias media system is under transformation. The Constitution of Armenia guarantees freedom of speech, yet media freedom remains restricted, among threats of violence, strong political inferences, Armenia ranks 78th in the 2015 Press Freedom Index report compiled by Reporters Without Borders, between Lesotho and Sierra Leone. Article 27 of the Constitution of Armenia guarantees freedom of speech, Article 47 of the Constitution of Armenia prohibits incitement to national, racial and religious hatred, propaganda of violence. The Constitution also establishes the right to seek, receive, convey and disseminate information, yet, law is most often unevenly applied or completely disapplicated. Criminal liability for defamation was eliminated in 2010, but the civil code established high monetary penalties, a draft amendment that would make online media liable for defamatory comments was put forward in 2014, it was postponed sine die after domestic and international criticisms. Specialised media laws include the Telecommunication Law and the Law on Television, the latter guarantees right to freedom of selection, production and broadcast of TV and radio programme and forbids censorship. It also establishes the Public TV and Radio Company as an enterprise with special status, its management body is the Public TV Council. The same law establishes the National Commission of Television and Radio as an independent agency for the regulation of licensing and monitoring of private TV and radio companies. The 2010 new Law on Television and Radio was negatively assessed by the OSCE RFoM, as failing to promote media pluralism in the digital age, a Freedom of information Law was passed in 2003. 2014 amendments aimed at operationalise it, but to no avail yet, while courts have been responsive, government departments have declined access requests, and many Soviet-era files remain classified. Other relevant laws for the sector include the Law on Advertising. The latter established the right to public information and detailed the lawful limitations to such right. Broadcast media require licenses from the National Commission on Television and Radio, the licensing systems hinders media freedom and diversity. Print and online media are exempt from licenses, there is no law exempting journalists from testimony or protecting their sources in Armenia. There is no specific Press Council in Armenia, Journalists and media outlets can be prosecuted in court, and have one month to explain errors and convince the court of its innocence. TV is the medium in Armenia, and most of its channels are controlled or friendly with the government. The print sector is small and in decline, while online media are rising, ownership of the media is often opaque
Media in Armenia
–
Traditional Armenian Dance
Media in Armenia
–
Two 16th-century
khachkars ("cross-stones"), removed from the
Julfa cemetery and now on display within the precincts of
Etchmiadzin
Media in Armenia
–
Ancient Armenian
Tatev Monastery
16.
Cinema of Armenia
–
The cinema of Armenia was born on April 16,1923, when the Armenian State Committee on Cinema was established by government decree. The first Armenian film with Armenian subject called Haykakan Sinema was produced in 1912 in Cairo by Armenian-Egyptian publisher Vahan Zartarian, the film was premiered in Cairo on March 13,1913. In March 1924, the first Armenian film studio, Armenfilm was established in Yerevan, starting with Soviet Armenia, the first sound film, Pepo was shot in 1935, director Hamo Beknazarian. More recent directors include, Sergei Parajanov Henrik Malyan Artavazd Peleshian Hamo Beknazarian Edmond Keosayan Frunze Dovlatyan Mikhail Vartanov Levon Mkrtchyan Atom Egoyan Ararat J
Cinema of Armenia
–
Moscow theater in
Yerevan
17.
Sport in Armenia
–
A wide array of sports are played in Armenia. Popular Sports in Armenia include football, basketball, volleyball and hockey, further, the country sends athletes to the Olympics in boxing, wrestling, weightlifting, judo, gymnastics, track and field, diving, swimming and sharp shooting. Armenias mountainous terrain provides great opportunities for the practice of sports like skiing, being a landlocked country, water sports can only be practiced on lakes, notably Lake Sevan. Competitively, Armenia has been successful at chess, weightlifting. It also hosts the Pan-Armenian Games, prior to 1992, Armenians would participate in the Olympics representing the USSR. As part of the Soviet Union, Armenia was very successful, winning plenty of medals, the first medal won by an Armenian in modern Olympic history was by Hrant Shahinyan, who won two golds and two silvers in gymnastics at the 1952 Summer Olympics in Helsinki. Armenia first participated at the 1992 Summer Olympics in Barcelona, under a unified CIS team, despite only having five athletes Armenians won 4 medals. Hrachya Petikyan won gold in shooting, Israel Militosyan won gold in weightlifting. Since the 1994 Winter Olympics in Lillehammer, Armenia has participated as an independent nation, Armenia participates in the Summer Olympic Games in boxing, fencing, wrestling, weightlifting, judo, gymnastics, track and field, diving, swimming, and sharp shooting. It also participates in the Winter Olympic Games in alpine skiing, cross-country skiing, Armenia used to play as part of the USSR national football team at the international level. Armenia played as part of the USSR until 1992, when the Armenian national football team played their first official match, representing solely Armenia, the national team is controlled by the Football Federation of Armenia. The Armenian Premier League is the top competition in Armenia. The league currently consists of eight teams, and relegates to the Armenian First League, over the years, the league has evolved from a small competition, consisting of only eight teams to two separate divisions. Armenia also has many venues, such as the Hrazdan Stadium. Simonyan also became the Soviet Top League top goalscorer three times and he also holds the record for most league goals scored for Spartak Moscow at 133. After retiring from football, he became the coach of Spartak. Both teams won the Soviet Top League under Simonyans management, henrikh Mkhitaryan is the current Captain of the Armenian national football team and the teams star player. Mkhitaryan has won the Armenian Premier League four times and the Armenian Supercup twice as a player for FC Pyunik and he has also been given the Armenian Footballer of the Year award twice
Sport in Armenia
–
Zepyur Football Training Camp in
Kotayk Province
Sport in Armenia
–
FIDE World Ranked #2
Levon Aronian
Sport in Armenia
–
Tsaghkadzor Olympic Sports complex
18.
Armenian architecture
–
Armenian architecture comprises architectural works with an aesthetic or historical connection to the Armenian people. The greatest achievement of Armenian architecture is generally agreed to be its medieval churches, a composite roof composed of finely-cut tuff shingles Frescoes and carvings, if present, are usually ornate and include swirling intertwining grapevines and foliage. Heavy use of tall structural arches, both for supporting the cupola as part of the drum, the ceiling, and the vertical walls. Roofs intersecting to support the dome, both in basilicas and centrally-planned churches, sculptural decoration of external walls, including figures. Within the bounds of the common characteristics, individual churches display considerable variation which may reflect time, place. Armenian buildings tend to be rather low-slung and thick-walled in design, Armenia has abundant resources of stone, and relatively few forests, so stone was nearly always used throughout for large buildings. Small buildings and most residential buildings were constructed of lighter materials. The stone used in buildings is typically quarried all at the same location, in cases where different color stone are used, they are often intentionally contrasted in a striped or checkerboard pattern. Powder made out of stone of the same type was often applied along the joints of the tuff slabs to give buildings a seamless look. Unlike the Romans or Syrians who were building at the same time, Armenian architecture employs a form of concrete to produce sturdy buildings. It is a mixture of mortar, broken tuff. As the wet mortar mixture dries it forms a strong concrete-like mass sealed together with the tuff around it and, due to tuffs properties, frescos of marble or another stone were often affixed to the side of these buildings, usually at a later date. The gradual development of Armenian architecture, during the third millennium B. C, prehistoric Armenian architecture was already distinctive. The most common feature of this form of architecture was its groundwork, an example of such architecture can be found in Nakichevans Gyul-Tepe. These buildings were approximately 6–7 metres wide and 5 or so high, urban architectural traditions, and other forms of art in the years before Christ continued to develop and later were partily influenced by Greco-Roman art. Urartian architecture is known for its use of intricately cut rocks, used as foundations for mud brick buildings, usually constructed in a compact manner. Urartian temples had massive walls at lower levels and a relatively small interior space, usually square. Higher levels were in mud brick, which has not survived, garni includes local elements of sacred numerology and geometry
Armenian architecture
–
The monastery of
Geghard, 13th century
Armenian architecture
Armenian architecture
–
Saint Hripsime Church, 618, with later alterations, an important early church
Armenian architecture
–
The interior of the
Armenian Cathedral in L'viv, which is largely the work of
Jan Henryk De Rosen and
Józef Mehoffer.
19.
Khachkar
–
A khachkar, also known as an Armenian cross-stone is a carved, memorial stele bearing a cross, and often with additional motifs such as rosettes, interlaces, and botanical motifs. Khachkars are characteristic of Medieval Christian Armenian art, since 2010, khachkars, their symbolism and craftsmanship are inscribed in the UNESCO list of Intangible Cultural Heritage. The most common feature is a cross surmounting a rosette or a solar disc. The remainder of the face is typically filled with elaborate patterns of leaves, grapes, pomegranates. Occasionally a khachkar is surmounted by a cornice sometimes containing biblical or saintly figures, most early khachkars were erected for the salvation of the soul of either a living or a deceased person. Otherwise they were intended to commemorate a victory, the construction of a church. The most common location for early khachkars was in a graveyard, however, Armenian gravestones take many other forms, and only a minority are khachkars. The first true khachkars appeared in the 9th century, during the time of Armenian revival after liberation from Arab rule, the oldest khachkar with a known date was carved in 879. Erected in Garni, it is dedicated to queen Katranide I, the peak of the khachkar carving art was between the 12th and the 14th centuries. The art declined during the Mongol invasion at the end of the 14th century and it revived in the 16th and 17th centuries, but the artistic heights of the 14th century were never achieved again. Today, the tradition remains, and one can still see khachkar carvers in some parts of Yerevan. Most of them are standing, though those recording donations are usually built into monastery walls. A number of examples have been transferred to the Historical Museum in Yerevan. The largest number was formerly located at Julfa in the Nakhichevan Autonomous Republic of Azerbaijan, the art of carving khachkars has witnessed a rebirth as a symbol of Armenian culture in the 20th century. There are hundreds of khachkars worldwide, many of which are memorials to commemorate the victims of the Armenian Genocide, according to one count, there are nearly 30 khachkars on public locations in France. A large portion of khachkars, which were created in historic Armenia and surrounding regions, in modern times have become the possession of Turkey, Azerbaijan, as a result of systematic eradication of khachkars in Turkey, today only a few examples survive. Unfortunately these few survivors are not cataloged and properly photographed, thus, it is difficult to follow up with the current situation. One documented example took place in the Armenian Cemetery in Jugha, one source says that khachkars are being damaged, neglected, or moved in Armenia
Khachkar
–
The famous khachkar at
Goshavank, carved in 1291 by the artist Poghos.
Khachkar
–
Two 16th century Julfa-type khachkars in
Etchmiadzin, removed from the
Julfa graveyard before its
destruction by Azerbaijan.
Khachkar
–
Khachkars appear in large numbers in the
Noratus cemetery.
Khachkar
–
A modern-day khachkar carver's workshop in downtown
Yerevan.
20.
Flag of Armenia
–
The national flag of Armenia, the Armenian Tricolour, consists of three horizontal bands of equal width, red on the top, blue in the middle, and orange on the bottom. The Armenian Supreme Soviet adopted the current flag on 24 August 1990, on 15 June 2006, the Law on the National Flag of Armenia, governing its usage, was passed by the National Assembly of Armenia. Throughout history, there have many variations of the Armenian flag. In ancient times, Armenian dynasties were represented by different symbolic animals displayed on their flags, in the twentieth century, various Soviet flags represented the Armenian SSR. The meanings of the colors are interpreted in different ways. For example, red stands for the blood of the 1.5 million Armenians killed in the Armenian Genocide, blue is for the Armenian pure sky, the blue emblematizes the will of the people of Armenia to live beneath peaceful skies. The orange emblematizes the creative talent and hard-working nature of the people of Armenia, in 2012, the Armenian National Institute of Standards issued specifications about the construction and colors on the national flag. Todays tricolor flag bears little resemblance to the earliest Armenian flags, in ancient times, armies went into battle behind carvings mounted on poles. The carvings might represent a dragon, an eagle, a lion or some object of the gods. With the advent of Christianity, the Armenian empire adopted many different flags representing various dynasties, the Artaxiad Dynastys flag, for instance, consisted of a red cloth displaying two eagles gazing at each other, separated by a flower. After Armenia was split between the Persian and the Ottoman Empires, the idea of an Armenian flag ceased to exist for some time, alishans first design was very similar to todays Armenian flag, a horizontal tricolor. However, it looked more like a variation of the current flag of Bulgaria. While in France, Alishan also designed a flag, identified today as the Nationalist Armenian Flag. It too was a tricolor, but unlike the previous design and its colors were red, green, and blue, from left to right, representing the rainbow that Noah saw after landing on Mount Ararat. In 1828, Persian Armenia was annexed to the Russian Empire after the last Russo-Persian War, when the Russian Empire collapsed, Russian Armenia declared its independence and joined the short-lived Transcaucasian Democratic Federative Republic, together with Georgia and Azerbaijan. This unified state hardly lasted a year and was soon dissolved, since the Republic was short-lived, it did not use any flags or symbols. Nevertheless, some consider a horizontal gold, black, and red tricolor, similar to that of the German flag but arranged differently. The federation was dissolved on May 26,1918, when Georgia declared its independence as the Democratic Republic of Georgia
Flag of Armenia
–
French-Armenian
Lusignan Dynasty, 14th century.
Flag of Armenia
–
Armenia
Flag of Armenia
–
The flag waving at the Armenian Embassy in Washington, D.C.
Flag of Armenia
–
The Armenian flag forms the basis of the
livery of
Armavia, seen here on one of the airline's
Sukhoi Superjets.
21.
Coat of arms of Armenia
–
The national coat of arms of Armenia was adopted on April 19,1992, by the Armenian Supreme Council decision. On June 15,2006, the law on the coat of arms of Armenia was passed by the Armenian Parliament. It consists of an eagle and a lion supporting a shield, the coat of arms combines new and old symbols. The eagle and lion are ancient Armenian symbols dating from the first Armenian kingdoms that existed prior to Christ and these symbols are found on the Armenian Highland from times immemorial. Numerous Armenian dynasties such as Artaxiad, Arsacid, Bagratuni and Rubenid, like other post-Soviet republics whose symbols do not predate the October Revolution, the current emblem retained one component of the Soviet one such as the Mount Ararat on the shield. Prior to 1992, Armenia had a similar to all other Soviet Republics. The shield itself consists of many components, in the center is a depiction of the Mount Ararat with Noahs Ark sitting atop it. According to tradition, the ark is said to have rested on the mountain after the great flood. Ararat is considered the symbol of Armenia and thus is of principal importance to the coat of arms. Surrounding Mount Ararat are symbols of old Armenian dynasties, in the upper left portion, there is a lion with a cross, the emblem for the Bagratuni Dynasty that ruled during the Middle Ages, between the 7th and 11th centuries. Under this dynasty, Armenia blossomed culturally, making its capital, Ani, Bagratuni was destroyed by the Byzantine Empires encroachment and by Seljuk conquests in the 11th century. In the upper portion, there is a two-headed eagle, the emblem of the first dynasty to reign over a Christian Armenia. Tiridates III of Arsacid Dynasty made Armenia the first Christian nation in 301 and this dynasty ruled from the 1st century to 428. In the lower portion, there is a lion with a cross. This dynasty reigned in Armenian Kingdom of Cilicia, a state that expanded and prospered during the 12th and 13th centuries, until the Mamelukes, the eagle supports the shield on the left side of the coat of arms, while the lion on the right side. The eagle was the symbol of the Artaxiad Dynasty and later on the symbol of the Arsacid Dynasty of Armenia and it holds the Artaxiad Dynastys branch of the shield. Whereas, the lion was the symbol of the Bagratuni Dynasty and it holds the Rubenid Dynastys branch of the shield. The eagle and the lion are a theme for civilizations on the Armenian Highland
Coat of arms of Armenia
–
Coat of arms of Armenia Հայաստանի Զինանշան
22.
Proto-Indo-European religion
–
The hypothesized reconstructions below are based on linguistic evidence using the comparative method. Archaeological evidence is difficult to match to any specific culture in the period of early Indo-European culture in the Chalcolithic, other approaches to Indo-European mythology are possible, such as the trifunctional hypothesis of Georges Dumézil. Linguists are able to reconstruct the names of deities in the Proto-Indo-European language from many types of sources. Some of the proposed deity names are more accepted among scholars than others. The term for a god was *deiwos, reflected in Hittite, sius, Latin, deus, divus, Sanskrit, deva, Avestan, daeva, Welsh, duw, Irish, dia, Old Norse, tívurr, Lithuanian, Dievas, Latvian, Dievs. The supreme ruler of the Proto-Indo-European pantheon was the god *Dyḗus Pḥɑtḗr and he is believed to have been worshipped as the god of the daylit skies. He is, by far, the most well-attested of all the Proto-Indo-European deities, the Greek god Zeus, the Roman god Jupiter, and the Illyrian god Dei-Pátrous all appear as the head gods of their respective pantheons. The Norse god Týr, however, seems to have been demoted to the role of a minor war-deity, *Dyḗus Pḥɑtḗr is also attested in the Rigveda as Dyáus Pitā, a minor ancestor figure mentioned in only a few hymns. The names of the Latvian god Dievs and the Hittite god Attas Isanus do not preserve the exact translation of the name *Dyḗus Pḥɑtḗr. *Hɑéusōs has been reconstructed as the Proto-Indo-European goddess of the dawn, derivatives of her found throughout various Indo-European mythologies include the Greek goddess Eos, the Roman goddess Aurōra, the Vedic goddess Uṣás, and the Lithuanian goddess Auštrine. The form Arap Ushas appears in Albanian folklore, but as a name for the Moon, an extension of the name may have been *H2eustro, but see also the form *as-t-r, with intrusive -t- in northern dialects. *Seh2ul and *Meh1not are reconstructed as the Proto-Indo-European goddess of the Sun, *Meh1not is reconstructed based off the Norse god Máni, the Hittite god Myesyats, and the Lithuanian god *Meno, or Mėnuo. They are often seen as the children of various deities. The usual scheme is one of these celestial deities is male. The original Indo-European lunar deity appears to have masculine, with feminine lunar deities like Selene, Minerva. Even in these traditions, remnants of male deities, like Menelaus. The word *prihxeha-, meaning wife has been reconstructed based off the Sanskrit word priyā, meaning wife, the Old Norse word frī, meaning beloved, and the Old English word frēo, meaning woman. The name of the Norse goddess Frigg is derived from this root, Analysis of different Indo-European tales indicate the Proto-Indo-Europeans believed there were two progenitors of mankind, *Manu- and *Yemo-, his twin brother
Proto-Indo-European religion
–
Trundholm sun chariot pictured,
Nordic Bronze Age, c. 1600 BCE
23.
Urartu
–
Urartu, also known as Kingdom of Van, was an Iron Age kingdom centred on Lake Van in the Armenian Highlands. It corresponds to the biblical Kingdom of Ararat, the language appears in cuneiform inscriptions. It is argued on linguistic evidence that came in contact with Urartian at an early date. That a distinction should be made between the geographical and the entity was already pointed out by König. The landscape corresponds to the plateau between Anatolia, Mesopotamia, the Iranian Plateau, and the Caucasus Mountains, later known as the Armenian Highlands. The kingdom rose to power in the mid-ninth century BC, the heirs of Urartu are the Armenians and their successive kingdoms. The name Urartu comes from Assyrian sources, Shalmaneser I recorded a campaign in which he subdued the entire territory of Uruatri, the Shalmaneser text uses the name Urartu to refer to a geographical region, not a kingdom, and names eight lands contained within Urartu. Urartu is cognate with the Biblical Ararat, Akkadian Urashtu and Armenian Ayrarat, the Urartian toponym Biainili was adopted in the Old Armenian as Van, Վան. Hence the names Kingdom of Van or Vannic Kingdom, scholars such as Carl Ferdinand Friedrich Lehmann-Haupt believed that the people of Urartu called themselves Khaldini after the god Ḫaldi. Boris Piotrovsky wrote that the Urartians first appear in history in the 13th century BC as a league of tribes or countries which did not yet constitute a unitary state. In the Assyrian annals the term Uruatri as a name for this league was superseded during a period of years by the term land of Nairi. Scholars believe that Urartu is an Akkadian variation of Ararat of the Old Testament, indeed, Mount Ararat is located in ancient Urartian territory, approximately 120 kilometres north of its former capital. In addition to referring to the famous Biblical mountain, Ararat also appears as the name of a kingdom in Jeremiah 51,27, mentioned together with Minni, in the early sixth century BC, Urartu was replaced by the Armenian Orontid Dynasty. Shupria was part of the Urartu confederation, later, there is reference to a district in the area called Arme or Urme, which some scholars have linked to the name of Armenia. At its apogee, Urartu stretched from the borders of northern Mesopotamia to the southern Caucasus, including present-day Armenia, archaeological sites within its boundaries include Altintepe, Toprakkale, Patnos and Haykaberd. Urartu fortresses included Erebuni, Van Fortress, Argishtihinili, Anzaf, Haykaberd, schulz discovered and copied numerous cuneiform inscriptions, partly in Assyrian and partly in a hitherto unknown language. Schulz also re-discovered the Kelishin stele, bearing an Assyrian-Urartian bilingual inscription, a summary account of his initial discoveries was published in 1828. Schulz and four of his servants were murdered by Kurds in 1829 near Başkale and his notes were later recovered and published in Paris in 1840
Urartu
–
A Urartian
cauldron, from the Museum of Anatolian Civilizations,
Ankara
Urartu
–
Urartu, 9th–6th centuries BC.
Urartu
–
Head of a Bull, Urartu, 8th century BC. This head was attached to the rim of an enormous cauldron similar to the one shown above.
Walters Art Museum collections.
Urartu
–
Fragment of a bronze
helmet from Argishti I's era. The "
tree of life ", popular among the ancient societies, is depicted. The helmet was discovered during the excavations of the fortress Of Teyshebaini on Karmir-Blur (Red Hill).
24.
Ancient Mesopotamian religion
–
The religious development of Mesopotamia and Mesopotamian culture in general was not particularly influenced by the movements of the various peoples into and throughout the area. Rather, Mesopotamian religion was a consistent and coherent tradition which adapted to the needs of its adherents over millenia of development. The earliest undercurrents of Mesopotamian religious thought date to the 4th millennium BCE, in the 3rd millennium BCE objects of worship were personified and became an expansive cast of divinities with particular functions. Mesopotamian religion finally declined with the spread of Iranian religions during the Achaemenid Empire, as with most dead religions, many aspects of the common practices and intricacies of the doctrine have been lost and forgotten over time. Mesopotamian religion is thought to have been an influence on subsequent religions throughout the world, including Canaanite, Aramean, Mesopotamian religion has the oldest body of recorded literature of any religious tradition. Other artifacts can also be useful when reconstructing Mesopotamian religion, as is common with most ancient civilizations, the objects made of the most durable and precious materials, and thus more likely to survive, were associated with religious beliefs and practices. It has also inspired various contemporary Neo-pagan groups, in the fourth millennium BCE, the first evidence for what is recognisably Mesopotamian religion can be seen with the invention in Mesopotamia of writing circa 3500 BCE. The people of Mesopotamia originally consisted of two groups, Akkadian speakers and the people of Sumer, who spoke a language isolate and these peoples were members of various city-states and small kingdoms. The Sumerians left the first records, although it is not known if they migrated into the area in prehistory or whether they were its original inhabitants and they resided in southern Mesopotamia, which was known as Sumer, and had considerable influence on the Akkadian speakers and their culture. Akkadian names first appear in the lists of these states circa 2800 BCE. They created the first city-states such as Uruk, Ur, Lagash, Isin, Kish, Umma, Eridu, Adab, Akshak, Sippar, Nippur and Larsa, each of them ruled by an ensí. The Akkadian Empire endured for two centuries before collapsing due to decline, internal strife and attacks from the north east by the Gutian people. Following a brief Sumerian revival with the Third Dynasty of Ur, Assyria asserted itself in the north circa 2100 BCE in the Old Assyrian Empire and southern Mesopotamia fragmented into a number of kingdoms, the largest being Isin, Larsa and Eshnunna. In 1894 BCE the initially minor city-state of Babylon was founded in the south by invading West Semitic-speaking Amorites and it was rarely ruled by native dynasties throughout its history. Some time after this period, the Sumerians disappeared, becoming absorbed into the Akkadian-speaking population. Assyrian kings are attested from the late 25th century BCE and dominated northern Mesopotamia and parts of Anatolia, the Amorite dynasty was deposed in 1595 BCE after attacks from mountain-dwelling people known as the Kassites from the Zagros Mountains, who went on to rule Babylon for over 500 years. Assyria defeated the Hittites and Mitanni, and its growing power forced the New Kingdom of Egypt to withdraw from the Near East, the Middle Assyrian Empire at its height stretched from the Caucasus to modern Bahrain and from Cyprus to western Iran. During the Neo-Assyrian Empire, Mesopotamian Aramaic became the lingua franca of the empire, the last written records in Akkadian were astrological texts dating from 78 CE discovered in Assyria
Ancient Mesopotamian religion
–
The god
Marduk and his dragon Mušḫuššu
Ancient Mesopotamian religion
–
Overview map of ancient Mesopotamia.
Ancient Mesopotamian religion
–
Representation of the Goddess
Ishtar, winged and wearing a version of the horned cap of divinity. Detail of the so-called "Ishtar vase", early 2nd millennium BCE (
Louvre AO 17000)
Ancient Mesopotamian religion
–
Geography
25.
Zoroastrianism
–
Ascribed to the teachings of the Iranian prophet Zoroaster, it exalts a deity of wisdom, Ahura Mazda, as its Supreme Being. Zoroastrianism was suppressed from the 7th century onwards following the Muslim conquest of Persia of 633-654, recent estimates place the current number of Zoroastrians at around 2.6 million, with most living in India and in Iran. Besides the Zoroastrian diaspora, the older Mithraic faith Yazdânism is still practised amongst Kurds, the religious philosophy of Zoroaster divided the early Iranian gods of Proto-Indo-Iranian tradition. The most important texts of the religion are those of the Avesta, in Zoroastrianism, the creator Ahura Mazda, through the Spenta Mainyu is an all-good father of Asha, in opposition to Druj and no evil originates from him. He and his works are evident to humanity through the six primary Amesha Spentas, Spenta Mainyu adjoined unto truth oppose the Spirits opposite, Angra Mainyu and its forces born of Akəm Manah. In Zoroastrianism, the purpose in life is to be among those who renew the world. to make the progress towards perfection. Its basic maxims include, Humata, Hukhta, Huvarshta, which mean, Good Thoughts, Good Words, there is only one path and that is the path of Truth. Do the right thing because it is the thing to do. The full name by which Zoroaster addressed the deity is, Ahura, The Lord Creator and he proclaimed that there is only one God, the singularly creative and sustaining force of the Universe. He also stated that human beings are given a right of choice, Zoroasters teachings focused on responsibility, and did not introduce a devil per se. The contesting force to Ahura Mazda was called Angra Mainyu, or angry spirit, post-Zoroastrian scripture introduced the concept of Ahriman, the Devil, which was effectively a personification of Angra Mainyu. The name Zoroaster is a Greek rendering of the name Zarathustra and he is known as Zartosht and Zardosht in Persian and Zaratosht in Gujarati. The Zoroastrian name of the religion is Mazdayasna, which combines Mazda- with the Avestan language word yasna, meaning worship, in English, an adherent of the faith is commonly called a Zoroastrian or a Zarathustrian. An older expression still used today is Behdin, meaning The best Religion | Beh < Middle Persian Weh + Din < Middle Persian dēn < Avestan Daēnā. In Zoroastrian liturgy the term is used as a title for an individual who has formally inducted into the religion in a Navjote ceremony. The term Mazdaism /ˈmæzdə. ɪzəm/ is a typical 19th century construct, taking Mazda- from the name Ahura Mazda, the March 2001 draft edition of the Oxford English Dictionary also records an alternate form, Mazdeism, perhaps derived from the French Mazdéisme, which first appeared in 1871. In older English sources, the terms Gheber and Gueber were used to refer to Zoroastrians, however, Zoroastrian philosophy is identified as having been known to Italian Renaissance Europe through an image of Zoroaster in Raphaels School of Athens by Giorgio Vasari in 1550. The Oxford English Dictionary records use of the term Zoroastrianism in 1874 in Archibald Sayces Principles of Comparative Philology, Zoroastrians believe that there is one universal, transcendent, supreme god, Ahura Mazda, or the Wise Lord
Zoroastrianism
–
Farvahar.
Persepolis, Iran.
Zoroastrianism
–
Faravahar (or Ferohar), one of the primary symbols of Zoroastrianism, believed to be the depiction of a Fravashi (guardian spirit)
Zoroastrianism
–
A scene from the
Hamzanama where
Hamza ibn ‘Abd al-Muttalib Burns Zarthust’s Chest and Shatters the Urn with his Ashes
Zoroastrianism
–
The
fire temple of
Baku, c. 1860
26.
Greek mythology
–
It was a part of the religion in ancient Greece. Greek mythology is explicitly embodied in a collection of narratives. Greek myth attempts to explain the origins of the world, and details the lives and adventures of a variety of gods, goddesses, heroes, heroines. These accounts initially were disseminated in a tradition, today the Greek myths are known primarily from ancient Greek literature. The oldest known Greek literary sources, Homers epic poems Iliad and Odyssey, focus on the Trojan War, archaeological findings provide a principal source of detail about Greek mythology, with gods and heroes featured prominently in the decoration of many artifacts. Geometric designs on pottery of the eighth century BC depict scenes from the Trojan cycle as well as the adventures of Heracles, in the succeeding Archaic, Classical, and Hellenistic periods, Homeric and various other mythological scenes appear, supplementing the existing literary evidence. Greek mythology has had an influence on the culture, arts. Poets and artists from ancient times to the present have derived inspiration from Greek mythology and have discovered contemporary significance and relevance in the themes, Greek mythology is known today primarily from Greek literature and representations on visual media dating from the Geometric period from c. Mythical narration plays an important role in every genre of Greek literature. Nevertheless, the only general mythographical handbook to survive from Greek antiquity was the Library of Pseudo-Apollodorus and this work attempts to reconcile the contradictory tales of the poets and provides a grand summary of traditional Greek mythology and heroic legends. Apollodorus of Athens lived from c, 180–125 BC and wrote on many of these topics. His writings may have formed the basis for the collection, however the Library discusses events that occurred long after his death, among the earliest literary sources are Homers two epic poems, the Iliad and the Odyssey. Other poets completed the cycle, but these later and lesser poems now are lost almost entirely. Despite their traditional name, the Homeric Hymns have no connection with Homer. They are choral hymns from the part of the so-called Lyric age. Hesiods Works and Days, a poem about farming life, also includes the myths of Prometheus, Pandora. The poet gives advice on the best way to succeed in a dangerous world, lyrical poets often took their subjects from myth, but their treatment became gradually less narrative and more allusive. Greek lyric poets, including Pindar, Bacchylides and Simonides, and bucolic poets such as Theocritus and Bion, additionally, myth was central to classical Athenian drama
Greek mythology
–
Bust of
Zeus,
Otricoli (Sala Rotonda,
Museo Pio-Clementino,
Vatican).
Greek mythology
–
Greek Mythology
Greek mythology
–
Prometheus (1868 by
Gustave Moreau). The myth of Prometheus first was attested by
Hesiod and then constituted the basis for a tragic trilogy of plays, possibly by Aeschylus, consisting of
Prometheus Bound,
Prometheus Unbound, and
Prometheus Pyrphoros.
Greek mythology
–
The Roman poet
Virgil, here depicted in the fifth-century manuscript, the
Vergilius Romanus, preserved details of Greek mythology in many of his writings.
27.
Armenians
–
Armenians are an ethnic group native to the Armenian Highlands. Armenians constitute the population of Armenia and the de facto independent Nagorno-Karabakh Republic. There is a diaspora of around 5 million people of full or partial Armenian ancestry living outside of modern Armenia. The largest Armenian populations today exist in Russia, the United States, France, Georgia, Iran, Germany, Ukraine, Lebanon, Brazil and Syria. With the exceptions of Iran and the former Soviet states, the present-day Armenian diaspora was formed mainly as a result of the Armenian Genocide, most Armenians adhere to the Armenian Apostolic Church, a non-Chalcedonian church, which is also the worlds oldest national church. Christianity began to spread in Armenia soon after Jesus death, due to the efforts of two of his apostles, St. Thaddeus and St. Bartholomew, in the early 4th century, the Kingdom of Armenia became the first state to adopt Christianity as a state religion. The unique Armenian alphabet was invented in 405 AD by Mesrop Mashtots, historically, the name Armenian has come to internationally designate this group of people. It was first used by neighbouring countries of ancient Armenia, the earliest attestations of the exonym Armenia date around the 6th century BC. In his trilingual Behistun Inscription dated to 517 BC, Darius I the Great of Persia refers to Urashtu as Armina (in Old Persian, Armina and Harminuya. In Greek, Αρμένιοι Armenians is attested from about the same time, xenophon, a Greek general serving in some of the Persian expeditions, describes many aspects of Armenian village life and hospitality in around 401 BC. He relates that the people spoke a language that to his ear sounded like the language of the Persians and it is also further postulated that the name Hay comes from one of the two confederated, Hittite vassal states—the Ḫayaša-Azzi. Movses Khorenatsi, the important early medieval Armenian historian, wrote that the word Armenian originated from the name Armenak or Aram, the Armenian Highland lies in the highlands surrounding Mount Ararat, the highest peak of the region. In the Bronze Age, several states flourished in the area of Greater Armenia, including the Hittite Empire, Mitanni, soon after Hayasa-Azzi were Arme-Shupria, the Nairi and the Kingdom of Urartu, who successively established their sovereignty over the Armenian Highland. Each of the nations and tribes participated in the ethnogenesis of the Armenian people. Under Ashurbanipal, the Assyrian empire reached the Caucasus Mountains, yerevan, the modern capital of Armenia, was founded in 782 BC by king Argishti I. T. Gamkrelidze and V. Ivanov proposed the Indo-European homeland around the Armenian Highland, eric P. Hamp in his 2012 Indo-European family tree, groups the Armenian language along with Greek and Ancient Macedonian in the Pontic Indo-European subgroup. In Hamps view the homeland of this subgroup is the northeast coast of the Black Sea and he assumes that they migrated from there southeast through the Caucasus with the Armenians remaining after Batumi while the pre-Greeks proceeded westwards along the southern coast of the Black Sea. However, fresh genetics studies explain Armenian diversity by several mixtures of Eurasian populations that occurred between ~3,000 and ~2,000 b. c
Armenians
Armenians
–
Hayk, the legendary founder of the Armenian nation. Painting by
Mkrtum Hovnatanian (1779–1846)
Armenians
–
The
Cathedral of Ani, completed in 1001
Armenians
–
About 1.5 million Armenians were killed during the
Armenian Genocide in 1915–1918.
28.
Garni Temple
–
The Temple of Garni is a classical Hellenistic temple in Garni, Armenia. It is perhaps the best-known structure and symbol of pre-Christian Armenia and it is the only known Greco-Roman colonnaded building in Armenia and the only standing such building in the former Soviet Union. The structure was built by king Tiridates I in the first century AD as a temple to the sun god Mihr. After Armenias conversion to Christianity in the fourth century, it was converted into a royal summer house of Khosrovidukht. According to some scholars it was not a temple but a tomb and it collapsed in a 1679 earthquake. Renewed interest in the 19th century led to excavations at the site in early and mid-20th century and it is one of the main tourist attractions in Armenia and the central shrine of Armenian neopaganism. The temple is at the edge of a cliff and is part of the fortress of Garni. One of the oldest fortresses in Armenia, it is mentioned as Gorneas in the first-century Annals of Tacitus, in total, the list of intangible historical and cultural monuments approved by the government of Armenia includes 11 items. The precise construction date of the temple is unknown and is subject to debate, the dominant view is that it was built in 77 AD, during the eleventh year of the reign of king Tiridates I. The date is calculated based on a Greek inscription, discovered by painter Martiros Saryan in 1945, the inscription, which probably came from the fortress wall of Garni and not the actual temple, is damaged and various readings are possible. One reading and translation is, Most scholars now attribute the inscription to Tiridates I, considering that the inscription says the temple was built in the eleventh year of reign of Tiridates I, the temple is believed to have been completed in 77 AD. This date was proposed by Alexander Sahinian and has gained general acceptance in Armenia. The date is linked to the visit of Tiridates I to Rome in 66 AD. To rebuilt the city of Artaxata, destroyed by the Roman general Gnaeus Domitius Corbulo, Nero gave Tiridates 50 million drachmas, upon his return to Armenia Tiridates began a major project of reconstruction, which included rebuilding the fortified city of Garni. It is during this period that the temple is thought to have been built, the temple is believed to have been dedicated to Mihr, the sun god in the Zoroastrian-influenced Armenian mythology and the equivalent of Mithra. Tiridates, like other Armenian monarchs, considered Mihr their patron, some scholars have argued that the historical context during which the temple was built, i. e. after returning from Rome as king, it is natural that Tiridates dedicated the temple to his patron god. James R. Russells finds the view of the structure being a temple of Mihr baseless, russell is also sceptical that the inscription refers to the temple. The temple is believed to have dedicated to Mihr, the sun god in the Zoroastrian-influenced Armenian mythology
Garni Temple
–
The temple in 2013
Garni Temple
–
The ruins of the temple in the early 20th century (published in 1918)
Garni Temple
–
Front view
Garni Temple
–
Fragment of frieze
29.
Proto-Armenian language
–
Proto-Armenian is an earlier, unattested stage of the Armenian language that has been reconstructed by linguists. As Armenian is the only language of its branch of the Indo-European languages. Because Proto-Armenian is not the ancestor of several related languages. It is generally held to include a variety of stages of Armenian between the times of Proto-Indo-European up to the earliest attestations of Classical Armenian. Thus, it is not a proto-language in the strict sense, the earliest testimony of Armenian dates to the fifth century. The earlier history of the language is unclear and the subject of much speculation and it is clear that Armenian is an Indo-European language, but its development is opaque. In any case, Armenian has many layers of loanwords and shows traces of long language contact with Hurro-Urartian, Greek, Indo-Iranian, the Proto-Armenian sound changes are varied and eccentric, and in many cases uncertain. In certain contexts, these stops are further reduced to w, h or zero in Armenian, e. g. PIE *pódm̥ foot > Armenian otn vs. Greek póda. The Armenians according to Diakonoff, are then an amalgam of the Hurrians, Luvians, after arriving in its historical territory, Proto-Armenian would appear to have undergone massive influence on part the languages it eventually replaced. Armenian phonology, for instance, appears to have greatly affected by Urartian. Arnaud Fournet proposes additional borrowed words
Proto-Armenian language
–
Origin
