Which being interpreted meaneth that he was commanded to give much gold, leather, and crimson dye in exchange for the maiden. So also they sing of the wedding:

"It rained showers of gold when Artasches became a bridegroom, It rained pearls when Satenik became a bride."

For it was the custom of our kings to scatter coins amongst the people when they arrived at the doors of the temple for their wedding, as also for the queens to scatter pearls in their bride-chamber. [42]

The couplet quoted is still sung by the Armenians, and it is still customary for the bridegroom to scatter money on his way to the church, and though it may be for queens to scatter pearls, the Armenian bride is not to be outdone. She is given a partly opened pomegranate which she throws at the door of the bridegroom upon the arrival at the bridegroom's home after the ceremony at the church, the bits of pomegranate scattering themselves about as pearls.

After fifty-one years of a very prosperous reign, Artasches, who was very much beloved by his people, died. The funeral procession was a most magnificent one, and many of the people killed themselves, out of love for their dead king, according to the custom of the time. And when the body was laid in the grave they threw precious jewels, gold, and silver after it. Nor did the lamenting and suicide stop after his burial, for upon the grave of their dead king the n.o.bles and the people continued to kill themselves. So great was the slaughter that Artavasd, son of Artasches, and king after his father's death, addressed the spirit of his dead father, saying, "Behold, thou art taking all with thee; dost thou leave me to rule over ruins and the dead?" The words given by Moses of Kh.o.r.ene are: "Now that thou art gone, and hast taken with thee the whole land, how shall I reign over the ruins?" [43] Whereupon the spirit of Artasches cursed him and said,

"When thou ridest forth to hunt Over the free heights of Ararat, The strong ones shall have thee, And shall take thee up On to the free heights of Ararat.

There shalt thou abide, And never more see the light." [44]

These words together with those of Artavasd spoken to his father's spirit were sung by the singers of the time. [45]

One day while out hunting Artavasd was seized by some visionary terror and lost his reason. Urging his horse down a steep bank he fell into a chasm where he sank and disappeared. Old women told how he was confined in a cavern and bound with iron chains which his two dogs gnawed at daily in order to set him free. But somehow at the sound of the hammers striking on the anvils, the chains were continually strengthened, and it was customary among the blacksmiths of the time to strike the anvil three or four times to strengthen, as they said, the chains of Artavasd. And so the tradition was kept up by singers and blacksmiths; the blacksmiths and old women having consigned the jealous king to the world's nethermost regions, while the singers left him to the solitude of Ararat in accordance with the curse of Artasches.

SECTION 8. CONCLUSIONS

Such are the ancient legends of Armenia, in their respective historical settings: the legends of Haic, of Semiramis and Ara, of Vahakn, of Artasches and Satenik, and of Artavasd. All of them antedate the Christian era, and some of them by many centuries. Each one of them is told by Moses of Kh.o.r.ene. But as to origin and probable historic roots Moses was silent, for he was writing a history. He constantly laments the absolute dearth of material and sources and begins his accounts of these legends with the words "This is as it is told,"

or "the singers say," indicating that his only sources for them were the songs and reports current among the people during his own time. The legends of Haic and of Semiramis and Ara are told by Moses as though he believed them historic fact, but of course Moses had no materials to serve as a basis of criticism. He is careful to quote Mar Apas Catina as his only source for this material. The other three legends are regarded as such. Artavasd is spoken of as an historical king who lost his reason while riding horseback and fell into a deep chasm. The practice of suicide at the death of Artasches, his father, was a pagan custom. The curse of the spirit of the dead father, the chains, the dogs, and the anvils were of course recognized as the work of ingenious fancy. In view therefore, of the questionable character of Moses' sources these legends have very little historic value. They do, however, have a high social value inasmuch as the common knowledge of them among the people was the only ultimate source at the disposal of the historian.

The second conclusion is that these legends formed a very important part of the larger ma.s.s of tradition and songs that served to cement the people into a nation. Just how important, it would be difficult to say, but the fact that they were current at the time Moses wrote indicates that they were current and pa.s.sed on from generation to generation during the whole period of the Arsacidae kings. And as the people had no alphabet during this whole period, they must have been pa.s.sed on by song and word of mouth. This was a time of special activity on the part of the minstrels and singers, and therefore the development of the national consciousness characteristic of the period must have been brought about in a large measure through the medium of these legendary beliefs.

Furthermore these legends are known by the Armenian people to-day and are taught in the schools that are not too severely under the rules of Turkish and Russian censorship. Naturally enough, they are a source of great pride since they breathe national independence and loyalty. But of course, the Turks and Russians have suppressed all public singing of songs, and public teaching of history and legend that may possibly be construed as partaking of the national spirit.

It may be argued that these legends slumbered between the covers of Moses' history during the centuries known as the dark ages, and that they had no social value until the contagion of the European spirit of the Renaissance awoke the legends and the people at the same time. But the mere dearth of record is no proof of this Rip Van Winkle theory. There is at least one reliable authority sufficient to disprove it, viz., Grigor Magistros, a scholar of the eleventh century who wrote that he heard the Artasches epic sung by minstrels. [46] Besides the unreasonableness of the supposition, there is the added fact of an independent Armenian kingdom known as the Bagradouni dynasty, whose capital seat was at the famous city of Ani. This kingdom included greater Armenia and continued from A.D. 887 to 1079. [47] But 1079 does not mark the end of Armenian independence though it marks the destruction of Ani, for Reuben, a member of the royal family, made his way into Cilicia in the year 1080, and rallying a handful of Armenians about him, overpowered the Greeks and founded what is known as the Rupenian Kingdom of Cilicia, which continued during a period of 300 years. So that here again is a period of very nearly five hundred years (889-1380), during which time the Armenian people enjoyed national political independence. [48] And this during the very period of the dark ages, about which we know so little! We could not, therefore, for a moment suppose the traditions and legends to have had no social importance during these centuries, for such an a.s.sumption would be in flat contradiction to the witness of Grigor Magistros, and to the facts of Armenian history.

CHAPTER III

LEGENDS OF THE CONVERSION TO CHRISTIANITY

SECTION 1. PRE-CHRISTIAN MYTHOLOGY AND RELIGION

The second body of legends which I wish to consider is chiefly concerned with the introduction of Christianity into the country. These, together with the traditional beliefs centered about the chief geographical feature of the land, Mt. Ararat, const.i.tute a group bearing a very distinct religious stamp. For this reason, and also because they have a later origin, they are to be marked off very distinctly from those already taken up. In view of their religious bearing I shall introduce them with a brief account of the various forms of pagan worship that preceded the Christianization of the people.

The chief religious influences have been the a.s.syrian, the Persian, and the Greek. It seems, however, that a kind of monotheism prevailed before the G.o.ds of any of these were taken over. The very ancient Armenian kings planted groves of poplars around their cities and the worship was carried on in these groves. [49] An altar was placed among the trees, where the first male descendant of the royal family (and perhaps other families) offered sacrifices to the one G.o.d, while the priests derived oracles from the rustling of the leaves. Even now the poplar groves are held in uncommon regard. This is a survival of the old belief that they were the dwelling place of G.o.d, and of the later practice of consecrating children in them. The belief that G.o.d dwelt among the leaves must have been suggested by the slightest trembling of the leaves, even at the gentlest breeze, and one can well imagine the people looking up at them in the impressive silence of the forest with an awe and wonder no other environment could possibly induce. The Armenian for poplar, "Sossi" is used to-day as a name for girls, and the poplar tree, although not held sacred by Armenian people to-day, is certainly regarded with great reverence. [50]

The influence of Persian worship is more clear. Aramazd, the architect of the universe, lord and creator of all things, was the chief Armenian G.o.d, and is unquestionably the Persian Ormuzd named in the inscription of Xerxes on the rock of Van. Armenians have given him the t.i.tle of "father of the G.o.ds," and the qualifications "great, and strong, creator of heaven and earth, and G.o.d of fertility and of abundance." The Greeks identified him with Zeus. [51] There were numerous sanctuaries erected in his honor, and at the annual festival celebrated in his name, white animals, especially goats, horses, and mules, were sacrificed and their blood used to fill silver and golden goblets. [52] Tir, or "Grogh" meaning in Armenian "to write"

was his attendant spirit, whose chief business it was to watch over mankind, recording their good and evil deeds. [53] Upon the death of a person "Grogh" conducted the soul of the departed before his master, who opened the great book, and balancing the good and evil deeds, a.s.signed a reward or punishment. Grogh is also the personification of hope and fear, and the expression "may Grogh take you" is still very commonly used among the people, especially by servant girls and those whose language has not undergone the purification of a season of "Sturm und Drang." It is interesting to note that this and some other expressions owe their survival to usage among women rather than among men, which is not difficult of explanation when one considers the social restrictions that women are generally subject to. "Viele Seiten des alten heidnischen Glaubens sind in dem heutigen Volksglauben, besonders bei den tiefer stehenden Volksschichten, bei alten Bauerinnen, als uberbleibsel der Vergangenheit erhalten." [54]

The G.o.d Mihr represented fire, and was the son of Aramazd. [55]

He guided heroes in battle, and was commemorated by a festival held in the beginning of spring. Fires were kindled in the open market place in his honor, and a lantern lit from one of these fires was kept burning in his temple throughout the year. [56] It is still a festival among the people, although it has a different significance, and will be described more in detail later on. This is practiced not only by the Armenians, but also by the Syrian Maronites who reside in the Lebanon. I have seen the mountainsides literally aglow with a thousand fires in celebration of a Christian festival that has its roots in the pagan ceremony in honor of Mihr. The practice of a continually burning lantern was also carried over by some branches of the Christian church.

Both Persians and Armenians were worshippers of Mihr (fire-worship), although there was a very distinct difference between the two. The Armenian sacred fire was invisible, whereas the Persian was material and kept up throughout the whole year. It is for this reason that the Armenians called the Persians fire-worshippers. The only visible fire-G.o.d worshipped by the Armenians was the sun, to which temples were dedicated, and after which the Armenian calendar month "Areg" was named. [57] The "Children of the Sun" as they were called, offered the most persistent opposition to the introduction of Christianity, and a community of them continued their worship in the face of persecution after Christianity became the religion of the state. The phrase "let me die for your sun," and the oath "let the sun of my son be witness,"

are language survivals of this particular worship.

The Greek worship, introduced first during the Seleucid dynasty, and emphasized and encouraged by the line of Arsacidae kings up to the introduction of Christianity, exercised an even stronger influence than the Persian. Many of the Greek divinities were rechristened and adopted by the people. Chief of these was Anahit, "Mother of Chast.i.ty," known also as the "Pure and Spotless G.o.ddess," who was the daughter of Aramazd, and corresponded to the Greek Artemid and the Roman Diana. [58] She was also regarded as the benefactress of the people. Writes Agathangelus: "Through her (Anahit) the Armenian land exists; from her it draws its life, she is the glory of our nation and its protectress." [59] Images and shrines were dedicated to her name under the t.i.tles, "The Golden Mother," "The Being of Golden Birth." A summer festival was celebrated in her honor at which a dove and a rose were offered to her golden image. The day was called "Vartavar,"

meaning "the flaming of the rose." The temples of Anahit and the golden image were destroyed with the conversion of the people to Christianity, but the festival has continued as a regular church festival under the same name "Vartavar" though of course with a different meaning.

The second and third daughters of Aramazd were Astghik, the G.o.ddess of beauty, and Nane, or Noone, the G.o.ddess of contrivance. [60] The former was the wife of Vahakn, the mythical king-G.o.d, the legend in respect to whom has been told, and corresponded to the Phoenician and Sidonian Astarte. It is stated by Raffi that the G.o.ddess of contrivance was a necessary power to womankind, for then as now woman had to make big things out of small. Sandaramet, the wife of Aramazd, was an invisible G.o.ddess and personification of the earth. Her master sent rain upon her, and brought forth vegetation. Later she became the synonym for Hades. Perhaps the best summary of Armenian worship as existing before the Christian time is that given by St. Martin.

La religion Armenienne etait probablement un melange des opinions de Zoroastre, fort alteres par le cult des divinites grecques. On voyait dans les temples de l'Armenie un grand nombre de statues de divinites, auxquelles on faisait des sacrifices d'animaux, ce qui ne se pratiquait point dans la religion de Zoroastre, qui, a proprement parler, n'admettait pas l'existence d'autre divinite que le temps sans bornes, appele Zerwan. [61] Les plus puissants des dieux etaient Aramazd (Ormuzd), Anahid (Venus), Mihir (Mihr), ou Mithra. On y adorait encore d'autres divinites inferieures.

Anahit, however, was G.o.ddess of chast.i.ty, and did not therefore correspond to Venus. [62]

SECTION 2. LEGENDS OF ABGAR, THADDEUS, AND ST. BARTHOLOMEW

The first connection that Armenians had with Christianity occurred in the reign of King Abgar, whose capital was at Edessa (now Ourfa) during the time of Christ's teaching in Palestine. [63] The story is legendary and very popular. Abgar was called a great man because of his exceeding meekness and wisdom. As the result of several severe military campaigns, the health of the king began to give way. This led to complications which developed into a very painful disease. It was at this time that Abgar sent two of his messengers to the Roman governor, Marinus, to show the Roman a treaty of peace that had been made between Ardasches and his brother of Persia, who had quarreled and had been reconciled by their kinsman Abgar; for the Romans suspected that Abgar had gone to Persia in order to collect and direct a Persian-Armenian army against the Romans. [64] To clear himself of all suspicion, therefore, those two messengers were sent to show the treaty of peace to the Roman governor. On their return the messengers went up to Jerusalem in order to see Christ, having heard of his wonderful deeds. And when they returned to their king, Abgar, they told of the works of Christ, at which the king marveled, and believed him to be the very Son of G.o.d. The king, because of his sickness, sent Christ a letter asking him to come and heal him of his disease. The letter is quoted as follows:

The letter of Abgarus to our Saviour Jesus Christ. "Abgarus, a prince of the world, unto Jesus the Saviour and Benefactor, who hast appeared in the City of Jerusalem, Greetings.

"I have heard of thee, and of the healings wrought by thy hands, without drugs and without roots; for it is said that thou givest sight to the blind, thou makest the lame to walk, and thou cleanest the lepers; thou curest those who have been long tormented by diseases, and raisest even the dead. And when I heard all this concerning thee, I thought that either thou art G.o.d come down from heaven that workest these things, or the Son of G.o.d. I have written unto thee, that thou shouldst trouble thyself to come unto me, and heal me of my disease. I have heard also that the Jews murmur against thee, and think to torture thee. My city is a small one, but it is beautiful, and it is sufficient for us twain." [65]

The messengers delivered the message to Jesus in Jerusalem, to which the gospel bears witness in the words, "There were some amongst the heathen that came up to him." But Jesus could do no more than to send a letter in reply.

The answer to the letter of Abgarus, written at the command of our Saviour by the Apostle Thomas: "Blessed is he who believeth on me, though he hath not seen me. For it is written concerning me thus: 'they that have seen me believed not on me, but they that have not seen me shall believe and live.' And concerning that which thou hast written unto me to come down unto thee, it is needful that I fulfill all that for which I was sent; and when I have fulfilled it I will ascend unto Him that sent me. And after my ascension I will send one of my disciples, who shall heal thee of thy disease, and give life unto thee and unto all that are with thee." [66]

This letter was duly delivered to Abgar, with the image of the Saviour, which was still kept in Edessa at the time of Moses' writing. The legend concerning the image is somewhat as follows. One of the three messengers sent to Jesus with the letter of Abgar was an artist who was told to paint a portrait of Jesus in case the latter found it impossible to take the journey. The artist tried in vain to paint a good picture, and having noticed him, Jesus took a handkerchief and pa.s.sing it over his face a most exact likeness was stamped upon it, which he gave to the artist to be given to the king.

The quaint ending of Abgar's letter is worth the whole legend. What could be simpler or more seductive than the invitation, "My city is a small one, but it is beautiful, and it is sufficient for us twain."

The tradition of the Armenian church, or the Gregorian church, as it is more commonly called, acknowledges St. Thaddeus and St. Bartholomew as the original founders, who are therefore designated as the first illuminators of Armenia. [67] Concerning the recognition of the tradition of St. Bartholomew, which includes his apostolic journeys, his preaching, and his martyrdom in Armenia, all Christian churches are unanimous. The name Alba.n.u.s given as the place of his martyrdom, is the same as the name Albacus, hallowed by the Armenian tradition. His mission covered a period of sixteen years (A.D. 44-60). There is difference of opinion, however, in regard to the dates.