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Armenian mythology was strongly influenced by Zoroastrianism, with deities such as Aramazd, Mihr or Anahit, as well as Assyrian traditions, such as Barsamin, but there are fragmentary traces of native traditions, such as Hayk or Vahagn and Astghik. According to De Morgan there are signs which indicate that the Armenians were initially nature worshipers and that this faith in time was transformed to the worship of national gods, of which many were the equivalents of the gods in the Roman, Greek and Persian cultures. Georg Brandes described the Armenian gods in his book: "When Armenia accepted Christianity, it was not only the temples which were destroyed, but also the songs and poems about the old gods and heroes that the people sang. We have only rare segments of these songs and poems, segments which bear witness of a great spiritual wealth and the power of creation of this people and these alone are sufficient reason enough for recreating the temples of the old Armenian gods. These gods were neither the Asian heavenly demons nor the precious and the delicate Greek gods, but something that reflected the characteristics of the Armenian people which they have been polishing through the ages, namely ambitious, wise and good-hearted."
These folk-tales were told by simple people--vine-dressers, farm-laborers, millers--and were preserved by word of mouth, to be repeated for entertainment in the coffee-house, or at home during the long, hard winters. There are fables here, too, selected from the collections of medieval scholars and philosophers, while the expressive and often humorous proverbs show the ways of the world through shrewd Armenian eyes.
Myths, legends, heroes, and gods of Armenia and Africa.
*Includes pictures *Includes ancient accounts *Includes online resources and a bibliography for further reading Armenia is considered to be one of the oldest cradles of civilization, with the area of historical Armenia roughly extending to the area stretching from the Euphrates River in the west, the region of Artsakh, parts of Caucasian Albania to the east, parts of the modern state of Georgia to the north, and its southern boundary abutting the northern tip of Mesopotamia. Armenia is a landlocked mountainous plateau which rises to an average of over 6,000 above sea level, and for this reason, the territory was commonly referred to as the Armenian Highlands. In these highlands, Armenian culture, as well as its language, started to develop. A rich cultural material, mythological and legendary tales, toponyms and names, as well as historical sources, serve as evidence that the Armenian Highlands have been inhabited by Armenians since the dawn of time. Like many other people all over the world, Armenian people also created their own mythology and heroes. The first pantheon of the Armenian pagan gods had gone through its formation parallel to the development of the Armenian people, as a consequence of the religious beliefs that the people bore. Before being the first kingdom to convert to and accept Christianity as its religion in the year of 301 AD, Armenians were pagan and believed in a multitude of gods and goddesses. These were attributed with many natural elements. The main sources that have conveyed the Armenian pagan myths and legends to the following generations are the Armenian historians of the 4-7th centuries, such as Agathangelos, Faustus the Byzantine, Movses Khorenatsi and Sebeos. Another prime source containing many clues which helps us grasp and comprehend these myths and legends is the Armenian national heroic epic Daredevils of Sassoun. Armenian Myths and Legends: The History of the Mythology and Folk Tales from Armenia looks at the stories that came from Armenia in ancient times, including their influences from other cultures. Along with pictures depicting important people, places, and events, you will learn about Armenian mythology like never before.
The first part of the study discusses the origins of the Armenians, the Urartian Kingdom, Armenia and the Achaemenid, Seleucid, Parthian, Roman, Sasanid and Byzantine periods. It also examines Christinaity in Armenia and the development of an alphabet and literature. The work then continues with the history of Armenia during the Arab, Turkish and Mongol periods. A separate chapter deals with the history of Cilician Armenia and the Crusades. The second part concentrates on the Armenian communities in the Ottoman, Persian, Indian, and Russian empires (1500-1918). It also details the Armenian diaspora in Eastern and Western Europe, Africa, the Arab World, the Far East, and the Americas. The study concludes with lengthy chapters on the history of the three Armenian republics (1918-1920); (1921-1991Soviet Armenia); and the current Armenian republic (1991-2001)
Several laws in defense of the race were readily enacted in Germany (1935) and successively applied further in Italy (1938). The hypothetical existence of a primeval Indo-European language was assumed to be associated with a similar ancestral Aryan race. Its psycho-physical traits and characteristic vision of the world were typical of the warrior race; a sense of honor, penchant for risk, willingness to emerge and respect for hierarchy were highly valued. These were the traits that identified with the races primacy. While the Aryan race split up into various ethnic groups, its constituent characteristics continue to be visible in most European populations today. In the 1930s these somewhat frail bases, besides a number of pseudo-sciences, such as phrenology, physiognomy and other ill-conceived theories on race, contributed to establishing the criteria according to which peoples were considered Aryans or Semites. These doctrines formed the ideological background for the discrimination, segregation and persecution of entire populations and communities, like the Jews and the Roma people. The following study traces the complex framework within which the Armenian community developed in Italy and Europe, highlighting the various arguments that emerged in favor of or against the inclusion of the Armenian people in the Aryan family and the historical milieu in which the debate took place.
Armenian written literature originated almost 16 centuries ago with the invention of the Armenian alphabet. This anthology, translated into English, takes a comprehensive approach to capturing the essence of of the literature of the entire period covered.