Part 10 (1/2)

'Une pluie d'or tombait Au marriage d'Artasches; Les perles pleuvait Aux noces de Satenig.'”

Moses likewise relegates the legend and songs of Artavasd to their proper places.

[43] Moses of Kh.o.r.ene p. 111.

[44] Translation from Moses by Boyadjian p. 65.

[45] Moses of Kh.o.r.ene p. 111.

[46] Raffi p. 42.

[47] St. Martin 1:appendix.

[48] Ibid.

[49] Clark, New Englander 22:507, 672. Raffi p. 127.

[50] That trees are wors.h.i.+pped even to-day, and that certain superst.i.tions are bound up with them is clearly shown by Abeghian. ”In den Gegenden Armeniens, wo das Land mit Waldern bedeckt ist, werden viele sehr alte und grosse Baume fur heilig gehalten und ahnlicher Weise wie die Quellen verehrt. Man brennt vor ihnen Lichter. Weihrauch, opfert ihnen Hahne und Hammel, kusst sie, kriecht durch ihren gespaltenen Stamm durch, oder la.s.st magere Kinder durch ihre Locher schlupfen, um die Einwirkung der bosen Geister aufzuheben. Man glaubt da.s.s vom Himmel Lichter auf die heiligen Baume kommen, oder Heilige sich auf denselben aufhalten. Auch die Baume geben Gesundheit, einige heilen alle Krankheiten.... Um von Baumen Heilung zu bekommen soll man ein Stuck von seiner Kleidung abreissen und damit den Baum umwickeln oder es auf den Baum nageln. Man glaubt dadurch seine Krankheit auf den Baum zu ubertragen.” Abeghian pp. 58, 59.

[51] Agathangelus p. 127. Emin, Recherches sur le Paganisme Armenien p. 9.

[52] Raffi, article in Boyadjian's Armenian Legends and Poetry.

[53] Tir is mentioned only once by Agathangelus (p. 164) and he is not mentioned by any other Armenian writers (Langlois 1:164). Emin compares him to the Greek Hermes or Mercury, probably because Agathangelus speaks of him as the recorder or reporter of Aramazd. (Emin p. 20, note 1.)

[54] Abeghian p. 4.

[55] He corresponds to the Persian Mithra and is hence of Persian origin and not Greek. The Greek translation of Agathangelus regards him as a.n.a.logous to Vulcan, which Emin considers to be incorrect. (Agathangelus p. 168; Emin p. 20.)

[56] Raffi, article in Boyadjian's Armenian Legends and Poetry.

Seklemian's Tales. Preface by Blackwell.

[57] ”Und auch heute pflegt man stellenweise niederzuknieen und zu beten: 'O du gottliche strahlende Sonne! Dein Fuss ruhe auf meinem Antlitz! Bewahre meine Kinder.'” u. s. w. Abeghian p. 43.

[58] Although the Greeks have identified Anahit with their G.o.ddess of chast.i.ty, Artemid, the Armenian G.o.ddess is not of Greek, but of a.s.syro-Babylonian origin according to Emin. Her name ”Anahato” in ancient Persian means ”Spotless.” Agathangelus p. 126; Emin p. 10.

[59] Agathangelus. Langlois 1:127.

[60] Raffi p. 129.

Both Nane and Astghik are mentioned by Agathangelus who speaks of the latter as the Aphrodite of the Greeks. (Agathangelus p. 173.) Emin likens Nane to Venus. The fact is that very little is known of either. (Agathangelus p. 168; Emin, p. 16.)

[61] St. Martin 1:305, 306.

[62] In the reigns of Artasches I and Tigranes II, many Greek statues were imported from abroad, and the latter king not only constructed temples for the wors.h.i.+p of Greek divinities, but also ordered all to offer sacrifices and to wors.h.i.+p newly acquired G.o.ds and G.o.ddesses. (Moses of Kh.o.r.ene pp. 86-88.)

[63] St. Martin 1:295.

[64] Moses of Kh.o.r.ene p. 95.