PREFACE The author of the study which follows responded to the lure of his task for both theoretical and practical reasons. He seemed, because of his intimate personal relationship to Armenian life, to be peculiarly qualified to study and interpret a cross-section of that country's life. It is particularly urgent that we as Americans have authentic studies of Armenia and Armenian social life. Heretofore there has been a striking lack of such materials readily accessible in English. Because of the not inconsiderable immigration which reaches us from Armenia, and because also there has been a call for the United States to act as mandatory for this country under the peace treaty, we should penetrate more deeply into the Armenian heart than we have been able to do so far, if we are to carry through successfully our job either as assimilator or as friendly guardian. Moreover there is incumbent upon the United States in particular the duty of understanding a country like Armenia, since we have been foremost in proclaiming the doctrine of the rights of small nationalities. Those are the practical purposes from the standpoint of social politics which have given rise to and confer full warrant upon this study. Of no less importance, however, is the contribution which Mr. Boettiger's study makes to theoretical sociology. He has sketched out for us the picture of a refractory culture which refuses to amalgamate with or yield to or be permeated by rival cultures. The social history of this sturdy people offers us a very clear-cut example of what really makes a society or a nation. Not mountains, not dynasties, not blood, but common interests, common traditions, common beliefs; in short, mental community. The theoretical joins with the practical service of this study if it can. strengthen our understanding that only as our own blood and that of our Armenian friends reach the place where they boil at the same temperature, or are cooled by the same application of reason, can we minister to each other or carry out the new partnershi~ which may lie immediately ahead of us in the reëstablishment of peace and. reorganization of world comity. ARTHUR J. TODD Semiramis. 2. The legend of Ara and Semiramis... 3. Historical background of the legend of Ara and 4. The legend of Vahakn...... 5. The historic background of the legend of Vahakn 7. Legends of Artasches and Artavasd. 8. Conclusions... Chapter III. Legends of the conversion to Christianity. 2. Legends of Abgar, Thaddeus, and St. Bartholo mew. 3. Legends of Rhipsime and Gregory. 10 11 14 15 17 20 22 24-38 24 27 29 Section 1. Vartavar and the Festival of Mihr... 2. The Day of the Dead and Vartan's Day. 56 58 62 ARMENIAN LEGENDS AND FESTIVALS INTRODUCTION The study which follows has a very definite objective apart from the mere gathering of materials, namely, to interpret as far as the subjectmatter would permit, the social life of the Armenian people. The legends and festivals described have thus been selected from a larger mass of material with this principle in mind. I have, therefore, omitted such as seemed to me to be of little or no social value. Also, in full accordance with this plan, I have chosen to include certain church ceremonies which give rise to such festivals, and are of such social importance that I considered them an organic part of my subject. Otherwise I think I have kept within the strict confines as indicated by the title of this study. It must, therefore, be evident that neither Part One on legends, nor Part Two on festivals, is exhaustive, and this is necessarily so, not only because of my selective plan, but also because much of the work on this and kindred subjects has been done by the French, and is available only on the continent. All of the sources used are, however, original in two possible constructions of the term; that is, they are the works of Armenians who have lived for many years in their native land, or of foreigners, generally French or English, who have traveled through the country and gathered their material first hand. A large portion of this matter I have been able to check up and add to through my wife, an Armenian, who lived in Constantinople most of her life, and who is naturally versed in the folk-lore of her native land. While this has been the chief source of my interest, it is not the only one, for during my three years' work in Beirut, Syria, I became acquainted with many Armenians. To describe a legend, or a festival, and to tag it Armenian, is about as purposeful and enlightening as to explain Plato's idea of social unity to a person who has no picture of Greek civilization. I have, therefore, found it necessary to fit these legends and festivals into the particular settings that seemed to me most natural. The legends that date from pagan times are meaningless apart from their historical background; the church legends and festivals are without value apart from their religious-historical setting, while such legends as those of Ararat require a description of the natural environment to which they belong. The conclusions and interpretation which this study gives rise to, as well as the manner in which I have organized and attempted to weave the material together into a unified fabric, are my own. Most of the books used have been supplied by the Case Memorial Library of Hartford Theological Seminary, and I owe the Reverend M. H. |