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Armenian mythology

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Formation of Armenian mythology

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

After the establishment of Iranian dominance in Armenia in the 1st millennium BCE, Zoroastrianism and Mazdaism had a major influence on Armenian mythology. Until the late Parthian period, the Armenian people syncretized their mythology, which mixed Iranian deities with Armenian ones. For example, Vanatur later became subordinate to Aramazd (the Parthian form of Ahura Mazda). However, the Armenian version of Aramazd preserved many Armenian aspects. Similarly, the Armenian goddess of fertility, Nar, became less important than Anahit, which is derived from Persian Anahita, although the Armenian goddess was distinct from her Iranian counterpart.

In the Hellenistic age (3rd to 1st centuries BCE), ancient Armenian deities were identified with ancient Greek deities: Aramazd with Zeus, Anahit with Artemis, Vahagn with Heracles, Astłik with Aphrodite, Nane with Athena, Mihr with Hephaestus, Tir with Apollo.

After the adoption of Christianity in the 4th century CE, the ancient myths became increasingly syncretised with Christian beliefs. Biblical characters took over the functions of the gods and spirits. For example, John the Baptist inherited certain features of Vahagn and Tir, and the archangel Gabriel took on elements of Vahagn.

Information about Armenian mythology are preserved in the works of ancient Greek authors such as Plato, Herodotus, Xenophon and Strabo, Byzantine scholar Procopius of Caesarea, as well as medieval Armenian writers such as Movses Khorenatsi, Agathangelos, Eznik of Kolb, Sebeos, and Anania Shirakatsi, as well as in Armenian folklore. 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.”

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