08 Ağustos 2020
July 31st, 2020
The hostility of the Turkish nation cannot be made to the Armenians and with any nation. However, the armenians' claims of being citizens and nations, starting from the mythological period, are either untrue, either their claims are filled with deficiencies, distortions, or they have tried to hide in the savenof victimization sins in all periods of history. The fact that the authors of Armenian history are clerics, and their transfers from antiquity are incompatible with historical facts, with almost every of them being named As Armenia, the regions where they are located and subsequently settled. The existence of church, synagogue, synagogue, patriarchate, monastery does not make it the land of religious societies. Nowadays, remember cities and countries from the bar of houses of worship of different religions... When we move the issue from today to ancient times, from heavenly religions to mythology, we come face to face with the same truth. What the Armenians call our mythological gods should belong not only to Armenians, but also to the societies that lived in that region at the time
As I stated at the beginning of my article, "The never-ending lies of the Diaspora Armenians, the slanders, the imperialist forces that support them, and the statesmen who act under their guidance. I will try to draw your attention to some claims by looking at theology, theology and mythology, the depth of history, even with the lines, to explain the reasons for which armenians are thrown into different parts of the world, which country they live in, what number they live in, the reasons for migration to those countries as far as the pen returns." Let's see how the Mythological worldof faith of the Armenians is.
"Early Armenian resources date back to the acceptance of Christianity of armenians and are artifacts dated to the Vth century. These are mainly the dates of H'orenatsi and Agat'angeğos. It was concluded that the pagan Armenian Gods formed a pantheon and that Aramazd, the father of the gods, was most active on the pantheon, that armenians were influenced by environmental cultures, especially Iran, and that the cult belonging to the gods was more dominant than anywhere else around Erzincan, Mus and Yerevan.
The second is that paganism and mythology on the pre-Christian religions of Armenians in recent centuries have complicated the subject. The majority of these researches were based on the information provided by some of the early Armenian resources and beliefs of environmental cultures. Today, however, comparative publications of all the writing and printing copies of early Armenian resources have been made. The acceptance of Christianity of armenians was realized by the activities of Aziz Grigor, when King Trdat and the majority of the people collectively converted religion. Armenian idolatry is mainly discussed in relation to religious traditions of Indo-European origin, iranian religions, Indian religions, Greek religions. In addition, urartular were associated with the Sumerian-Akkadi religions based in Babylon. Agat'angeğos, who presented himself as the king's printer, gives the most general and basic knowledge of the gods of pagan Armenians. Accordingly, the king of Iran, Husrev (II, 279-287) edicted the arrangement of the temples (yevot'n bagins mehenitsn) which belonged to the idols of the gods when it returned to the Armenian geography under Sasani's rule after a successful raid. It is understood that there are seven gods and temples here, aramazd, anahit, mihr, mint, tir, barshak and astgiz. Because Vahagn's temple vahevanyan in Ashhoat describes Agat'aangeğos as the eighth temple. However, when the data's signs were taken away, It is understood that Aramazd was the father god, the heavenly god, and that Deus had transformed. Anahit's adjectives point to the second level of divine birth. He was the Mother Goddess and was born in Aramazd. Aramazd's son Mihr and daughter Mint are the next godly generation. Vahagn, Astus and Barshain are as if they took their place in the pantheon in a later period. The inclusion of the mother god Anahit among the god of war Vahagn and his beloved goddess Astus in a trilogy can be considered a sign of a different generation of celestial birth. Aramazd-Anahit-Vahagn and Vahagn-Anahit-Astgiz trilogies stand out. It is understood that different divine hierarchies and mission distributions are loaded into the pantheon from these trilogies to the gods. Therefore, the altars and/or temples of gods and goddesses are found in complex altars or temples that stand out different gods in various regions. The erzincan, mus and yerevan circles of the geography where pagan Armenians lived are central to the temple and worship. In and around Erzincan, Anahit, Mus and around vahagn front palana are emerging. In aras and around Artaşat and the surrounding Armenian capitals, the most prominent is Aramazd. However, aramazd's forward output is associated with being active in all regions. The fact that Aramazd is a god worshipped in every region, every capital, reveals the meaning of the adjective 'father of the gods'. The fact that royals pay more attention to Aramazd than others is also a sign that he is king of the gods. Pagan Armenians had temples in three zika-based regions and other high settlements, especially near the river, with altars dedicated to the gods, and foundations around it. The temples were administered by others and oracles (k'rum). Another point to be expressed is the gods called Amanor and Vanatur, which are not clear in the text that there are different gods. It was concluded that these names were named, name-named adjectives, and were used to describe Aramazd and Anahit, one of the eight gods mentioned in the sources. The Armenians are the IV segregated Christianity. From the beginning of the century, they gradually changed their Pagan beliefs and traditions. Iv.-V. Centuries, traces of ancient beliefs in church cultures were evident.
Aramazd is one of the prominent pre-Christian Armenian gods. In classical texts, the name Aramazd is also expressed as Ormizd. The first has a more common use. Either way, the name similarity with the Iranian god Ahura-Mazda is remarkable. Ahura-Mazda: He is iran's all-knowing god of the great creator. It was later named Ohrmazd. Then he is believed to win his battle against Ahriman, who became the god of good and represented evil. Six Masha Spenta was created by him. In ancient Iran, a relationship was established between the Persian royal family and Ahura-Mazda. Ahura-Mazda's name has also been transformed into hormuzt forms. In his book Criticizing Zurvanism, The Yaznik Coğbatsi named Ahura-Mazda as Ormizd (Ormzd). Jupiter (Iupiter, Zeus pater), a name of the Greek god Zeus, has been translated as Aramazd. Aramazd (zbaginn Zevs ditsn Aramazday=god Aramazd's Zeus altar) is mentioned by a name defined in its form. These names are not names that directly identify Aramazd. The first of the definitions of 'god Aramazd's Zeus altar' and 'Zeus statue belonging to The Olimpus' indicates that the altar belongs to Zeus, its statue is placed on the altar, and this Zeus altar is dedicated to God Aramazd. It makes sense to define the statue brought from Greece in this way. In the second, the statue is defined directly and it is emphasized that it belongs to the God of Olympianze Zeus. On the contrary, they are different, but armenians are culturally influenced, especially artistically, and placed statues of Greek gods similar to the characteristics of the Armenian gods in the temples of their own gods. The features were also enabled when pairing with Aramazd Zeus. Aramazd's basic adjective is 'the father of the gods.' Therefore, it is important for the Greek gods to identify with his father, Zeus. One of the forms used in early Armenian sources of the name Zeus is Dios and ari is similar to dieus (Dyaus in Indians) the celestial god in tradition. In this use, just like in Iran, we see signs of daeva turning into evil forces. But it shows their association in the distant past. However, it also points out that the Iranian influence is more dominant. In this meme, Anahit, the son of the great and noble Aramazd,' (tznund=) was described by the son of the son(born from him), the daughter of goddess Nane Aramazd (dustr), son of god Mihr Aramazd (vordvoyn Aramazday), the printer of the god Tir Ormizd, divan. One interesting point here is the mother goddess Born from Aramazd, the father of the gods, Mother Anahit. Although both the mother and aramazd's characterization as the son of the mother seems contradictory, the celestial birth of the gods, the heavenly, spiritual world and creation of the human mind in mythology parallel symparallel sing sacraments and markings of the formation of the divine world. The recorded version of Armenian mythology regarding this divine birth was not found in early Armenian sources, nor has it reached the present day in any other way. So we don't know how this mythological birth took place. But here we can see his signs. In this case, we can think of this first birth as the first generation of divine-celestial birth. Perhaps the subsequent births breed god's children without being gods with two beings that god Mihr and goddess Mint bear the traces of this feature. Then comes the goddess of heroism, Vahagn, and his lover (room) the goddess of love. Aramazd, the father of the gods, has an important place among the gods for the Armenians. King Trdat (III, 287?- 330?) is at the beginning of his edict of some of the rules he wants to abide by, and after greeting his people, he gives Aramazd a place in a heslis. 'The fertile efficiency of the great volunteer Aramazd; Protection from the great lady Anahit; The courage from the brave Vahagn' refers to him in the first place. First, the Temple of Aramazd in Ani (Kemah) has an important location within the temples. The sudden is also where the Armenian kings are located in the cemetery of the kingdom (gerezman). A second point is that the position of the kings in public was given information about the Armenian slums of the Iranian king Husrev (II, 279-287), especially erez (Erzincan) and ani (Kemah) region, where the temples' ancestors were traditionally referred to as The Religions of The Arşakuni in The Temples' Traditional Worship of The Temples as Aramazd's Majan in Ani. Another piece of information that reveals the importance of Ani is the work of an Anili alusia named Olympus, which is defined as a composer of poems in the history of the temple, which H'orenatsi exploited as a source. Although there is no information about who this name is, it is remarkable that both the oracle and the name of the Name is Olympus, which is expressed as Aramazd's adjective, and that it is Anili. In addition, the gods of kings is pointed out by emphasizing that the goodness, prosperity, peace, fertility, well-being of the people will take place with the help of the gods and kings of king Trdat. H'orenatsi's sasani king Ardesh (I, 226-241) in Bagavan (Bagrevand, Eleşkirt) to keep the fire of Ormizd constantly burning in the time of this change of administration under the Sasani suggests that they were trying to put pressure on Armenians. This is acceptable as examples of the discovery of Iranian influence among Armenians. At least that points to the intimacy of the two gods. Aramazd's fire in this bagavan in question also indicates that a temple of him can be found there. However, it is the temple in Ani, where early Armenian resources for his temples do not challenge the contradiction. Besides these two temples, H'orenatsi tells me that there are houses of Aramazd and Astgiz on Mount Pağat (Başet Mountain, Van Gürpınar, Güzelsu) in the hayiography on H'orenatsi, Hripsimians. In addition, Armavir, Bagaran (Akhuryan edge), then moved to Artaşat, and among the statues brought from Greece are Aramazd's. According to this information, temples have been established in other regions and the cult of Aramazd is found in these temples. H'orenatsi, on the other hand, broadly mentions their kinship by taking part in the relationship between the Arşakuns of Iran and the Armenian Arshakuns. H'orenatsi describes the Emperor Julian (361-363) as the son of The Emperor Aramazd when he conveyed a letter to Tirana, king of Armenia. H'orenatsi tells the Georgians that the god Aramazd was worshipped as a god of thunder, and that a idol was found on the banks of the Kura river. When we think of God's relationships, the presence of altars dedicated to Aramazd is more likely than any other god. Therefore, we can say that temples or altars and the cult of Aramazd are kept alive in different places in the geography where armenians live. There is information that the administration of temples is administered by the clairvoyant. The god in Ani, Aramazd, was appointed as a member of the royal family, Majan. Majan is then killed in the altar city of Bagavan (Bagrevand, Eleşkirt) while he is a president and placed in the grave there. Elsewhere, there is also a mention of an Anili kahi. However, it makes sense to present the kingdom at the Ani temple of Aramazd, which is clear to the kingdom family. Among the king's rich presentations, the mention of the 'white tosun, white coach, white horse, white mule or pig victim suggests that these presentations can also be made to Aramazd. The living victims were presented as 'gold and silver ornaments, glazed and tasseled silk fabric, gold crowns, silver altars, beautiful vases decorated with precious stones, bright fabrics'. Moreover, one issue we think is about Aramazd is amanor and vanatur, where Agat'angitur's annual festivals are mentioned by Navasard. The only early Armenian source to mention The New Crops, Musebbibi Amanor (Anahit) and Hospitable Vanatur (Aramazd) Amanor and Vanatur, is the work of Agat'angeğos. When Agat'aglido spoke about it for once, he called them both gods. Therefore, at first glance, it is the impression that these are two god's names apart from the others. Agat'angeğos, however, mentioned the temples and gods mentioned after saying 'seven temples belonging to the gods'. Then he stated vahagn's temple as eighth. So he talks about the eight gods. Whether Amanor and Vanatur are gods other than the eight gods is not clear in Agat'aglio. Agat'angeğos gives Amanor and Vanatur in relation to navasard festivals and the holy bones of the cherished martyrs, which are celebrated in the city of gods (Ditsavan, Bagavan). So Amanor and Vanatur are god's names, or are they the adjectives given to the other gods? If it's the adjective of the gods, are they both the same gods or separate gods? There is no clear information in the sources about this. If they're names, they're separate gods. If they are adjectives, they belong to one of the eight gods and are named. The basic issues that can be evaluated on what Amanor and Vanatur are; The Wahevanyan Temple in Bagavan and Ashhishat, named ditsavan (city of gods), is the third to be converted into a memorial service for navasard and martyrs. H'orenatsi uses the new year's word Amanor in the form of 'ammin noroy' to shed light on the transformation. Hivrınkal means 'guest acceptor', as well as vanatur means 'hospitable' from the vanatrel verb. The translation of the text in which Agat'angeğos talks about the gods in relation to Bagavan is as follows: "He (St. Grigor) has transformed the history of a great festival of martyrs, where the new crops celebrate the days of worship in the same place as the hospitable god Amanor (and) the hospitable god Vanatur (Hivrinkal ditsn Vanatr) who used to celebrate the navasard (New Year) festivities. He ordered the gathering for the memorial service of the great saint Yovhanna and At'anagine, the beloved martyr of God, and celebrating their holidays in the same city on this day. Aziz Grigor performs a similar transformation in Astişat. After destroying the temple of Vahevanyan, he wants to erect the bones of the saints at the highest of the temples. After the temples are demolished, a rest chapel with an altar for saints is built. Then, when he leaves Aziz Grigor Ashhod, he takes a piece of the saints' relays to establish commemorations elsewhere. Then, new churches are built in Bagavan, followed by the transformation of navasard festivities. Although this historical process is not in accordance with the process of transformation activities, it points out that there are different applications in different temples and cities. H'orenatsi says that for the first time, the Navasard festivities were established by the Armenian kings in the altar city of Bagrevand province (Bagnatsn avani). In this case, the Navasard festival of The Navasard, which was celebrated in Bagavan in Bagrevand province (Eleşkirt) and the first day of the navasard month of The Navasard, or the first day of the new year, was transformed into a memorial service in this city where the holy bones of St. Yovhanna (Baptitis Yahya) and the holy bones of the saintly martyr At'anagine were placed. Therefore, it is natural to want to use the spiritual power of the relays by building mausoleums and altar-shaped chapels with those who were martyred during the transformation. It is in line with the traditions of Armenians related to bones, mausoleums and traditions associated with Christian beliefs. When we look at the relationship of temples and gods, we know that even if a temple is dedicated to a certain god, there are other gods there are temples or altars. In this case, it is appropriate to evaluate the data of our resources regarding the characteristics of gods, gods, cities, cities, and cities to determine which gods belong to the named adjectives referred to as Amanor and Vanatur. The traces of Vanatur becoming named as the adjective of a god show itself in the completeness of 'Hospitable Vanatur' (Hivrinkal ditsn Vanatr), which is used as the name and adjective of the father of the gods Aramazd. In his book Maktriber II, Zeus was translated into the ancient Armenian Scriptures as Aramazd, and this adjective was used as the 'protector of foreigners'. Also, In Bagavan (Bagrevand, In Eleşkirt) of H'orenatsi's Sasani king Ardeshir (I, 226-241), Agat'angeğos to constantly light up ormizd's fire, 'Patmut'ivn Hayots', CXIX, p. 1702, 17n. In the Greek translation of the Bible from The Grabar to Armenian, ii. At 6:2, Zeus was translated into the same words. It is exactly 'hivraser Ormzdakan dits'n vanilla'. Jupiter (Iupiter, Zeus pater), a name of the Greek god Zeus, has been translated as Aramazd. However, the expression of two separate gods in the text of these two names requires a god or godtea other than Aramazd. The best is anahit, the mother goddess. Because Amanor's characteristics remind you more of the Mother's goddess. It shows that The Golden Anahit may be related to the adjectives that give life (resurrecting), efficiency to the land and create it in this way. It is more pronounced that the title of the new crops is related to The Golden Anahit. In this case, the New Year's Eve celebration in August may have turned into the Virgin Mary's Cifa. So the day of the Goddess Anahit turned into the day of another female, the cherished mother of Jesus Christ, the Virgin Mary. The transformation has been staged; It was the day of commemoration of the martyrs first, then the mother-of-one day of Meryam. After this transformation in the Armenian Church, the celebration spread everywhere among armenians. As a result, Amanor and Vanatur are adjectives that have become names. Vanatur is the adjective of Aramazd, while Amanor belongs to Anahit. When we think about the temple city Bagavan, the temple center of the Armenian kings, this city is also suitable for the relationship between Aramazd and the family of the kingdom, as the father of the gods, Aramazd, is also the temple city. Therefore, it is fair to say that Aramazd's Navasard festivities are celebrated in Bagavan. There is no information that Anahit has a temple in Bagavan. But we know that his statues have been placed in the capitals.
Among the Armenian gods of The Golden Anahit Pagan, anahit came in second place immediately after Aramazd, if a pantheon was to be mentioned. But anahit was undoubtedly the most prominent in early Armenian and Greek sources, and therefore the most popular interest among the people. The name Anahit is held in H'orenatsi with Artemis in Greek mythology, while in Strabon it is called Anaitis. The similarity of former Iranians with the name of Anahita, the goddess of efficiency, water and life, is remarkable. It is insufficient to consider the similarity of this name as mere similarity. Because in Strabon's mind, for example, these two are the same god-set. He can't pass without saying that armeniaans worship everything the Parties worship, but rather to talk about the religion of the people living in Armenia, knowing the Iranians, as if it meant knowing them. He is the glory of all kings, especially the honor of the Greeks, the mother of all virtues, the mother of all the virtues, the son of the great and noble (metzin ari) Aramazd (born in tznund=). These characteristics of Anahit indicate that it is the mother goddess. Likewise, In Armenian, Jesus Christ is characterized by the same word. Her birth run was called tznund. The meaning here in the word indicates that the gender in god is symbolic. Therefore, anahit's son of Aramazd is only a matuf in the world of godal, celestial creation in mythology. The Golden Anahit is mentioned among two different three gods. One of them is the fertile efficiency of the great volunteer Aramazd; Protection from the great lady Anahit; The brave Vahagn is given second place in the lullaby. Secondly, it is located in the three altars at vahevanyan temple in Astisat. His name here, Anahit, is not mentioned. First, vahagn, secondly, 'Anahit and altar, thirdly, Astki and altars are mentioned. Anahit's characteristics are a goddess between two beloved Vahagn and The Century. Because chanting together with the mother goddess should be the matufity of their relationship in celestial birth. Thus, the gods of courage, efficiency and love were given together, respectively. It is plausible that the temples of Anahit are in many places where armenians live. We learn from Strabon that one of his temples is in Tokat Zile (Zela). Strabon talks about a second temple of his. This temple is the famous temple located in Achurchn (Erez, Erzincan). The temple in Erez is also given first place in early Armenian sources regarding Anahit. H'orenatsi says the statue of Artemis brought from Greece was erected as the second statue of Erez. This information also shows erez's importance as the Anahit cult center. Just as Ani came to the fore for Aramazd, the temple in Erez is centrally located for Anahit. This region is famous as the Anahityan region. After making his own presentations to the Anahit temple in King Trdat Erez, he asks St. Grigor for presentations. Then, one of the branches of the Euphrates river (Gayl river, Lycus) near the mountain slope, ends the presentations of this temple and goes down to the banks of the river and establishes a headquarters. This shows that temples are built by water and in high places. Elsewhere, the Temple of Anahit in Erez, which is emphasized as a place of worship of Armenian kings, is mentioned as having a golden idol in accordance with his adjective. This temple, which the kings value, is a rich temple filled with gold and silver, as the kingdom's offerings are built. We know that anahit statues aren't just made of gold. Wood, stone, gold, silver and bronze materials such as human hand and human likeness, mouths, eyes, hands and feet are conveyed by Agat'angeğos in the words of Aziz Grigor. It is the temple where the altar is located in The Magnificent (Taron, Mus), the god named The Golden Mother's Golden Mother (Voskehat Voskemavr dits). Another Anahit temple mentioned in early sources was in Artaşat. As H'orenatsi King Artaşes (II) returned from his war against the king of Lydia, the statue of Anahit (Artemis) is made of bronze and covered in gold. This is first placed in Armavir (South east of Yerevan) with other statues. He then moved from Armavir to Bagaran (to the right of Ahuryan's arm) and then to Artaşat. We learn from Agat'angeğos that this temple is in a place called Yerezamoyn in Artaşat. This temple is made of tree, but it is a magnificent temple. St. Grigor and his men burned down the temples. There were undoubtedly other Anahit temples and altars that were not mentioned in the early Armenian sources of the Christian period. P'avstos Buzantsi refers to a mountain called Nahat's throne (at'or Nahatay). This mountain is likely to point to the cult of Anahit. It is known that the mountains are the home of the gods. The remembrane of this mountain as the throne, the authority, the residence, shows that the mountain is integrated with Anahit in the minds of the people of the region. Therefore, it is appropriate to have an Anahit temple on this mountain. King Trdat performs the victim (zoh) presentations to the temple in Erez, which Agat'angio describes as an inappropriate verb. Among the clear information about which god is, the most relevant are anahit. Following the presentation of King Trdat in Erez, St Grigor is asked to glorify the Anahit statue with presentations from the crown and thick tree branches. This shows that Anahit was given a lifeless victim and his statue was being decorated.
After his temple in Artaşat was burned and destroyed by St Grigor, his rich donations and plots were donated to the church. H'orenatsi conveyed a parallel sacrifice presentation to them in accordance with his well-being, protective, life-giving adjectives. Accordingly, the leader of a dynasty sent wishes to the Anahit temple in Erez to seek healing and a long life for king Ardes, who fell ill. We stated that the title of "Amanor, the god of new crops", is more likely than the other gods. Therefore, we can say that there is a temple in Bagavan, where new crops, navasard festivities where the new year is celebrated, are related to it. It is understood that annual celebrations have also been held on his behalf.
Aramazd's Son Mihr Early Armenian sources do not have much data on Mihr, a Pagan Armenian god. His name is mentioned once in Agat'aglido. This is passed by the completeness of the Temple of Mihr (mrhakan mehean). The name of God Mihr is also used in the sources as 'Mihr' for the Iranian god Mithra. H'orenatsi, the armenian king of The King of Iran Shapuh Agat'angio's work in different copies of mrhakan-shaped words that declare mrhakan's form is mentioned in the form of Mrhakan, Mehrekan and Srhakan. * Mithra (Mitra): The god of friendship and sun of ancient Iran. It has also been accepted as an intermediary between the almighty god and man. It was sun-borne, and the sun's characteristics were seen as god with power, truth and knowledge. The sun was side by side with Mitra, behind you, in his letter to Tirana, where he uses it to indicate that he trusts the great god Mihr (Mihr metz Astuatz). However, he mentioned the Armenian god Mihr in the name of the Greek god Hephaistos. Our sources don't say anything about his adjectives and characteristics. However, mihr is thought to have the same characteristics because of the relationship of the ancient Iranian god Mithra with the sun. Clues to God Mihr's relationship with the sun are the earliest mention of the people ksenephon met in Armenia about the horses sacrificed for the sun's god. Although it is related to the worship of the King of Iran and the Iranians because they raised these horses as taxes for the great king, this information shows that the people of Armenia are somehow involved in the cult of the sun. The word Mihr was also used in Armenian terms as sun (areg, aregak, arev). In addition, early Armenian sources include the names of many Armenian individuals (Mihran, Mihrdat, Mihrnerseh, Mihrşapuh, Mehrujan, etc.) that evokes the name of the god Mihr. Even in the XV century, the Arevoridis (sons of the Sun) were early Armenian religious movements. The arevores are thought to be based on a period of paganism. His holy animal was a bull. The name Arek was the name for the eighth month of the old Armenian calendar. However, in the early Armenian sources we used, the words areg, aregak and arev were used in the expressions of sun worship in places where pagan Armenians and Iranians were mentioned in their religion. In the Armenian calendar, the eighth month of the areg was found to be related to the god Mihr. In addition, the first day of each month is allocated to the sun (Areg, Aregak) and the eighth day is allocated to the god Mihr. For these reasons, god Mihr is skilled as fire and sun god. From here, the fourteen february celebrations (Terıntas; rabb's presentation in church, Tear'indar'ac) have also been associated with the fourteenth anniversary (Terıntas; the present of rabb in the church, tear'indar'ac), where the fire is lit and turned around, and when new couples jump over them, their children will resemble dates (fire children) and thus be free of evil. All these associations indicate that Mihr is a god associated with the cult of fire and sun. There is only one knowledge of the early Armenian resources of the temples of God Mihr, the father of the gods, Aramazd. According to Agat'angeğos, his temple is in the village of Dercan (Tercan) province, bagayaric' (Bagaric, Pekeric). H'orenatsi supports this. According to him, the statues brought from Greece by King Ardases (II) and taken to the Ani (Kemah) castle after his death include Hephaistos's, mihr's. Then King Tigran erects the statue of Hephaistos in Bagayar ic in his arrangement for the temples. Other than bagayaric temple, we are not mentioned in our sources as to another Mihr temple or altar. However, it is plausible that h'orenatsi is among the statues brought from Greece, including those who gave them 'other statues' without mentioning their names. It also supports the mention of our resources as 'worshipping their ancestors'. These statues are placed in Armavir (South east of Yerevan) first in what we call the capitals of the kingdom. He then moved from Armavir to Bagaran and then to Artaşat. It is thought that the temple of Gar, which is now standing and made of scorched stones, is dedicated to the sun god and Mihr. It is suggested that the temple of Gar was built by Trdat in the Century I Bc. H'orenatsi, one of our sources, does not mention the temple, but says that the Castle of the Gar was built by Trdat by stone and iron. Our early Armenian sources give some clues about how the forms of worship are in the Temples of Mihr. However, these are general information. Agat'angeğos says there are other facilities in bagayaric temple, and they have been destroyed, their treasures were looted and distributed to the poor and dedicated to the church.
Early Armenian sources do not provide much information about Aramazd's Daughter Mint Goddess Mint. His name is Mint in Agat'aglido. H'orenatsi pairs him with One Greek goddess, Athena. Although there was no mention of Mint's adjectives, it was stated that the father of the gods was Aramazd's daughter. Aramazd, Anahit, Mihr must be from the generation after anahit's birth of celestial births in the pantheon of gods, awakened by data from the trio. God is likely to form the opposite sex with Mihr. It is mostly associated with mesopotamia gods and Sumerian, Akkad and Babylonian gods. The protector of warriors and virgins (P'avstos says buzand gar's stronghold is the capital.) (It is also said that Nane, who is said to be of Sumerian-Akkadian origin, is a pair of Nanai in the Indo-Iskit coins. There are also those who indicate that Mint is not of Iranian descent.) there are those who say it is, as well as those who call it a god of intelligence and healthy thought. Aramazd's daughter, Nane's temple, was on the other side of the river, opposite the Anahit temple on the slope of the mountain, on the slope of the mountain, from the branches of the Euphrates in Erez. Because when St. Grigor demolishes temples, he destroys the Temple of Erez Anahit and crosses the river to destroy the Mint temple in the town of Til. After his temple is destroyed, they go to destroy the Temple of Bagayaric's Mihr (in Tercan). The demolition work is carried out with a walk from west to east, given that they have destroyed the temples of Tordan Barsha, Ani Aramazd, Erez Anahit, Til Nane, Bagayaric Mihr respectively. So it's in an area called Anahityan, its temple. H'orenatsi provides information supporting this Til Mint temple. Among the statues ardes said he brought from Greece include a statue of Athena associated with Mint. These statues are first placed in the Ani (Kemah) castle. When King Tigran (II) became king after the death of Ardashes, he wanted to build temples first. But because the oracles he brought from Greece want them to be placed in various parts of the country, H'orenatsi says they want to settle in a lot of places with prophecies. On top of this, statues of the gods are placed in different places. Tigran places the Statue of Athena in Til. From Agat'angeğos, we learn that the treasures of the til temple of the goddess Mint and the Temple of Erez Anahit are combined to be dedicated to the servants of the church along with its lands.
According to Agat'angeğos, the clerk, printer, the Divan, the Court of Appeal( Dir), according to Agat'angeğos. H'orenatsi, on the other hand, associated him with Apolloin in the manner of naming the gods that depicted Helen. The name of God Tir (Dir) has been kept alive in many ways in the names of men and places. Tribaz, Trdat, Tirana, Tirots, Tiratur, Tirit' and tirakatur, Tirar'in such as the names of the names of the names of the names of the name tre (Dre) is also named. The most obvious feature of him is that Aramazd,which Agat'aglio describes, is the Pen (Divan grçi Ormizdi). The fact that Aramazd, the father of the gods, is the printer, also shows that The God Tir is an effective god in the divine activities on earth while highlighting Aramazd's position on the pantheon. Among the Armenians, it is called 'the tani times of the gro', which is the fate of the Armenians, so let the yazler take you. That word could mean the devil to take you. As this promise shows with a future meaning, it is understood that God Tir is an effective god on fate. In ancient Iran, we learn from Yeznik Coğbatsi, one of aziz sahak's students, that the name of zurvan, the god of time, means baht (bah't). It is understood that his writing feature. Zurvan's name has also been mentioned as Drva. God Tir (Dir) evokes Zurvan with these characteristics. Aramazd's Divan was at the location called Yerezamoyn, near artasat, the capital on the banks of the Aras River, the temple of Tir. Ardases (II)'s battle against lydia king, made of bronze from Asia and covered in gold, includes his. Supporters of the Vahuni family (k'rmapet) place this statue in Armavir with Artemis's. This Apollo statue is mentioned among the statues transferred from Bagaran after the city of Artaşat was founded. The statue of Apollo is placed on the side of the road outside the city. Zurvan: Eternal time believed to exist before Ohrmazd and Ahriman in the ancient Iranian religion; the god of time. Zurvan has the highest level. According to Zurvanism, Ohrmazd and Ahriman are children of the almighty God Zurvan. So he's a man, he's the first man. One of the main sources of features related to it is The Yaznik Coğbatsi. Accordingly, Zurvan presents a thousand years of sacrifice for a son. Then a suspicion that passes through his mind becomes one of the few and gives birth to Ahriman. He's given control of the world. On the other side, Ohrmazd is born with Zurvan's sacrifice presentations. The war between Ahriman and Ohrmazd begins. Since the temple of God Tir was in the area of the capitals of the kingdom, it was probably the residence of the pagan clairvoyant sororities, which was the king's mentor. In a copy of H'orenatsi's work, a Mecusi interprets the dreams of the oracle. The same title (yerazahan) god Tir is given to him as a commentator of dreams is stated.
Dragon Tamer Vahagn is one of the gods where the most detailed information is given in early Armenian sources. Agat'aglidos gives his name in this way, adding the title of dragon tamer (vişapakağ). Its name is in the same name as the Greek god Heracles (Hercules) by both P'avstos Buzand and H'orenatsi. The main feature that leads to the integrating with herales is that it is a symbol of courage and heroism. King Trdat wishes vahagn courage in the teslis, starting with wishes from the gods in his remarks in his remarks that he wants to be more respectful of the gods. H'orenatsi gives information that Vahagn says he conveys to someone about his historical personality. Accordingly, Vahagn is the third of King Tigran's children. He defeated the dragons and imprisoned the Vishapasuns as his father, the great Tigran, killed Ajdahak, the dragon, and imprisoned the Vishapasuns. During the war, people sing songs that describe heroism similar to Vahagn's herakles' heroics. H'orenatsi here, the only myth of the armenian gods in writing texts, the myth of 'the birth of Vahagn': The sky was suffering, the place was suffering erguvani sea and red cane in the sea. Smoke was rising through the cane, the flames were rising from the flames, and the brunette boye emanated from the fire, his beard from the fire, his beard from the fire and his eyes sun, h'orenatsi said, "But they deified him, planted his statue in Georgia and presented them to the victims." This data points out that Vahagn is a horse with the characteristics of the god of war, bravery, courage and heroism. Vahagn's origins were noted as the Indian fire god Agni, who had been together in the distant past, and Verethraghna, the God of War in Iran. Vahagn's features revealed in classical texts parallel with the characteristics of the aforementioned gods, while the impression that he is both a god of war and sun. Even in the chapter in which classical Armenian writers describe the legend likened to the sunrise, it is seen that it emphasizes heroism, even the godly heroic ancestor. The appearance of features such as war, courage and valor in their adjectives suggests avestik Verethraghna, therefore of ancient Iranian origin. In early Armenian sources, two teslises are found in the Pagan Armenian gods. Both include Vahagn. The first is the blessing from Aramazd in the tomb of King Trdat, protection from Anahit and the courage of Vahagn. The second is the first god among the Temple, known as Mother Of Gold (Anahit) and Vahagn's wife (Seneak Vahagni) in relation to his temple. Heroism, war, courage, courage, bravery god sparked the top three among the gods. In addition, hero and valiant, dragon tamer Vahagn also shows the masculine dimension of reproduction, fertility, and his lover is the goddess of love. Their temples are also next to each other. The temple of The God Vahagn was in the province of Taron (Mus) called Astishet. This temple was called Vahevanyan. That's why the region became famous by the same name. Wahevanyan temple in the process of transitioning to Christianity, i.e. III. It retained its importance until the last ten years of the century and the half of the Vth century. He continued his importance by gaining a new meaning about Christianity. The construction of the first church here in the activities of St. Grigor, the demolition of temples and the construction of mausoleums for saints, and the fact that the spiritual leaders are the residence of the spiritual leaders continue to maintain the religious importance of the region. According to Agat'angeğos, vahevanyan temple was at the top of Mount K'arke (K'arkeay), which saw the Great Taurus line on the banks of the Euphrates river. P'avstos defines it from the mountain across the street. According to this, it is mostly across the mountain called C'ul. The name of this city, called Astisat or Yaştishat, probably came from this temple. Agat'angeğos describes this temple as 'a place of sacrifice for the kings of Greater Armenia (twitching", while using the word age in the sense of sacrifice. The eighth famous temple (pasape) as a sacrifice-ritual place for the kings of Great Armenia, a very rich temple full of gold and silver (mehean), described the Temple of Vahevan as one of the region's most popular temples. Vahevanyan is a complex temple. Agat'angeğos says that three altar temples survived during the demolition there. The first was the Temples Complex and the Temple temple, which gave its name to the region. The second was the temple under The Golden Mother (Anahit), the temple called Voskehat Voskemavr dits, and the third was the temple of Astğik, known as The Lady of Vahagn, known as his room (Seneak Vahagni). H'orenatsi also gives valuable information about this temple. According to him, the land where the temple is located is the special territory of the Vahuni family, which served as the ruler of the country's temples for a certain period of time. Among the statues that King Artaşes (II) brought from Asia as he returned from his war against the king of Lydia, there is also a statue of Herakles made by two famous Sculptors from Crete. The statue is poured from bronze and covered in gold. Members of the Vahuni family, descendants of Vahagn, think this statue is a statue of their ancestors Vahagn and placed it in Astishat in Taron province after artaşes' death. Then his son Tigran (II, 95 BC) becomes king. He wants to build temples (bagin, altar). The clairvoyants from Greece place statues in different places under an excuse that the gods say they want to settle in many places. Tigran wants herakles' lover, Aphrodite, placed behind her statue in Ashhoat. Meanwhile, the Heracles statue brought by his father is angry at them because the Vahuni family placed it on their own in their private territory, takes away the task of being a clairvoyant family, and seizes the crown of its private land. From this information, the Vahevanyan Temple was an important worship center for both the people of the region, the family of the kingdom, and the Vahuni family, who served as the country's temples ruler for a certain period.
Aziz Grigor's activities have also been active in maintaining the importance of ashhode after Christianity. Agat'angeğos says that after the destruction of the temples by St. Grigor, a chapel was built, where the relays of Hovhannu Karapet (Baptism Yahya) and Aziz At'anagine were built, and even churches began here, so the first church was built here. P'avstos Buzand also says that st. Grigor was founded in The Holy Mosque where temples were destroyed in Ashhous when he destroyed the temples of Heracles, the god Vahagn. Agat'angeğos added that the seventh day of the month of Sahmi, the third month in the Armenian calendar after the destruction of the temples in Astishat, was declared and celebrated as the day of commemoration of the martyrs. P'avstos gave the same date and reported that celebrations were held. As the Armenian Church became an independent church in the following period, arrangements were made about the celebrations and the days of commemoration of church rifers, saints and martyrs were gradually held. Today, the days of commemoration of the named saints are ahead of Vardavar in June. However, seven of the month of Sahmi will arrive until mid-October, while in October, the day of commemoration of T'argmançats Ton, the first Holy Book translators, Aziz Mashtotz and Aziz Sahak, is held.
Vahagn's Room is named as Ahung in The Early Armenian sources. Agat'angeğos indicates that there is Aphrodite in Greek. H'orenatsi is the same as Aphrodite. Subs, starlets, small stars, zuhre, venus in Armenian means. However, vahagn's room (Seneak Vahagni) is defined as its most obvious feature. This description is a sign that vahagn is the opposite breed, therefore his lover. For this reason, he was considered the goddess of love and was paired with the goddess of love of the surrounding peoples both in historical sources and in recent research. In the researches, he was associated with the goddess of love in Babylon, Sumer, Akkad. However, given his relationship with Vahagn, the relationships of these two gods with other gods in the pantheon of the gods, it is not clear how they came together, given their characteristics. The sameization of the Greek goddess with Aphrodite illustrates a Helen effect. Aphrodite's characteristics have been recalled by his name because of its similarity to him. Astgiz's temple was at the Vahevanyan complex in Astishat, named after his lover Vahagn. H'orenatsi is among the statues that King Ardases brought from Greece, but placed in an Ani castle because of his death. His son, the eldest Tigran, orders the statue of Aphrodite to be placed behind the statue of his lover Vahagn in Ashhoat. Another information that he may have templeor cults elsewhere is that H'orenatsi's vision on The Hripsimians tells me that Astki's house is located along with Aramazd on Mount Pağat (Başet Mountain, Van Gürpınar, Güzelsu) in H'orenatsi's vision on The Hripsimians. It is also plausible to present gifts to him on issues such as birth, marriage, efficiency, fertility, and wish fulcrum, as a goddess of love and to create the triple god with Mother Golden. It has been suggested that the feast of Astq was celebrated in mid-July, that it was the god of water and that the fish-shaped cherpees (dragon-dragon) in various parts of Armenia belonged to him.
Early Armenian sources recorded his name as Barshain. He is the only god h'orenatsi has not associated with the Greek gods. However, he linked Barshamine to Mesopotamia. Due to its association with mesopotamia and its resemblance to its name, Barshain was compared to God Baal-Shamin, master of the heavens, of Syrian Phoenician origin. The Temple of Barshamine was in the village of T'ordan in the province of Daranalik (Daranağeats). This was probably across the river from the Ani (Kemah) castle. St. Grigor starts from here while he's washing temples, and then he moves to Ani. According to H'orenatsi, Tigran finds the statue of Barshamine when he lands in Mesopotamia, adorning it with ivory, crystal and silver and ordering him to be placed in the town of T'ordan. Agat'angios says that his temple has a statue, a treasure full of gold and silver, land and land. It is understood that the decoration of h'orenatsi's statue with ivory, crystal and silver is a parallel arz [1]. After the destruction of the temple and the dismemberment of its statue, its treasure was distributed to the poor and the land was devoted to the church together. The presence of the temple in the area of Erzincan and surrounding temples suggests that it may be in the pantheon. However, he lost his mark until he reached the process of transitioning to Christianity, and his resemblance to the gods of the southern lands must have been revealed.
As a result, eight gods were named in agat'angeğos and H'orenatsi, the classical Armenian sources who gave the most information about the Armenian gods. Other classic sources contain information that supports these two sources, although very few and evocative. The complexities of historical, political and social life of the Armenian geography, events, beliefs, states, ancestry and the intertwined ness of families are also active in the life of Pagan Armenians. Therefore, many environments have similarities to culture. In-depth comparative studies on environmental cultures will enrich information on the subject. The gods and characteristics worshipped by Armenians reveal interaction from environmental beliefs. The Iranian influence is older and more intense, closer to the essence. Armenia has a Greek influence during the Helen era in the worship of the region, but it is more superficial than iranian influence. Information provided by early Armenian sources indicate that there is a pantheon in the Pagan Armenian gods. However, there is no data on the mythological dimension of this pantheon. The father of the gods, Aramazd, is at the beginning of the pantheon, the almighty god is the creator, the initiator of the celestial births of other gods, so he is private. The mother god's tent born from Aramazd in the second stage of the golden anahit celestial birth. Son Mihr and daughter Mint are the sons of Aramazd in the pantheon, but there is no information about the effect of the Mother Goddess on their celestial births, and they remained in the pantheon. The title of God Tir's printer shows that he stands at an important point in the pantheon. It also bears signs that it is more effective in the process of celestial births in the distant past. Vahagn excelled among the gods and shed light on the transformation of the pantheon with its divine ancestor trait. Astgiz, the goddess of love, was one of the most important among the gods. However, it gives the impression that pantheon has entered later or undergone a transformation. God's Barshain is as if he had entered or transformed into the pantheon later. In the process of Christianization, gods, temples, festivals and celebrations have transformed christian saints into commemorations and celebrations, temple cities have become centers of Armenian Christianity. However, this transformation process continued after the V. Century and gradually untraced." (11)
(Will Continue)
11 Canan Seyfeli, Pantheon of Armenian Gods Before Christianity according to Early Armenian Sources
Kenan Mutlu Gurses
Cem Cüneyd Canan