Armenian mythology () is the mythology of the Armenian people of the Armenian highlands."Armenia (Vannic)" by A.H. Sayce, p.793-4; "Armenia (Zoroastrian)", by M(ardiros). H. Ananikian, p.794-802; in Encyclopædia of Religion and Ethics, ed. James Hastings, vol. 1, 1908 Over the centuries Armenian mythology has incorporated figures and stories from Urartian, Caucasian, Mespotamian, Indo-European, Greek, Hurrian, Hittite, Turkic and Iranian mythologies.
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.”G. Bernadis, L'Arminie et l'Europe, Geninve, 1903, p. 17
Pantheon The pantheon of pre-Christian Armenia changed over the centuries. Originally Armenian in nature, the pantheon was modified through Hurrian, Urartian, Mesopotamian, Iranian, and Greek additions.
One common motif that spanned many or all pagan Armenian pantheons was the belief in a ruling triad of gods, usually comprising a creator god, his thunder god son, and a mother goddess.
Early Armenian These gods are believed to have been native Armenian gods, worshipped during the earliest eras of Armenian history (Proto-Armenian). There is also likely influence from the indigenous beliefs of the Armenian Highlands. Areg (Arev) (Արեգ) or Ar (Ար) - god of the Sun, comparable with Mesopotamian Utu.Martirosyan, Hrach Origins and historical development of the Armenian language (2014). pp. 13. Likely also known as, or developed into, Ara. This god was probably mentioned on the Urartian-era Door of Meher (as Ara or Arwaa).The Cambridge Ancient History: III Part 1: The Prehistory of the Balkans, the Middle East and the Aegean World, Tenth to Eighth Centuries BC. Cambridge University Press. 1971. p. 335. Linguists Martin E. Huld and Birgit Anette Olsen state that the word arew (Արև) is cognate to the Indian name Ravi, also meaning "sun".. Accessed 8 December 2022. This etymological connection, argues H. Martirosyan, indicates an inherited Armeno-Aryan poetical expression.Martirosyan, Hrach. Etymological Dictionary of the Armenian Inherited Lexicon. Leiden, The Netherlands: Brill, 23 November 2009. pp. 136-137. AstłikPetrosyan, Armen The Indo-European and Ancient Near Eastern Sources of the Armenian Epic (2002). pp. 68. (Աստղիկ) - cognate to the Mesopotamian goddess Inanna, identified with Venus. A fertility goddess and consort of Vahagn, sharing a temple with him in the city of Ashtishat. The holiday of Vardavar was originally in honor of Astɫik. The name "Astɫik" derives from astɫ (Աստղ) "star" from Proto-Indo-European *h₂stḗr plus the Armenian diminutive suffix -ik.Martirosyan, Hrach. Origins and historical development of the Armenian language (2014). Ayg (Այգ) - goddess of the dawn.Martirosyan, Hrach. Etymological Dictionary of the Armenian Inherited Lexicon. Leiden, The Netherlands: Brill, 23 November 2009. pp. 54-56. doi: https://doi.org/10.1163/9789047426837<ref>Martirosyan, Hrach, An Armenian theonym of Indo-European origin: Ayg 'Dawn Goddess. In: Aramadz: Armenian Journal of Near Eastern Studies (2014). pp. 219-224.</ref> Angeł – "the Invisible" (literally: "unseen"), god of the underworld.Petrosyan, Armen, Indo-European *wel- in Armenian mythology. In: Journal of Indo-European Studies (2016). pp. 132. The main temple of Angeł was located at Angeł-tun (House of Angeł), which possibly corresponded to the Ingalova of Hittite and Ingelene/Ingilena of Greek and Latin records, likely located near modern Eğil. Comparable with Nergal and Hades. Tork Angegh (Տորք Անգեղ) – "Given by Angeł". A great-grandson of Hayk.Petrosyan, Armen, Indo-European *wel- in Armenian mythology. In: Journal of Indo-European Studies (2016). pp. 132. A monstrous and ugly hero. Threw massive boulders to sink enemy ships in the Black Sea.Petrosyan, Armen. The Indo-European and Ancient Near Eastern Sources of the Armenian Epic (2002) pp. 29. Sometimes equated with Thor and Polyphemus and possibly Tarḫunna. Amanor (Ամանոր) – "The bearer of new fruits" (the god of the new year, Navasard). May or may not have been the same god as Vanatur. Vanatur (Վանատուր) – Either meaning "the Lord of Van" or "giving asylum", Vanatur was the god of hospitality. He may or may not have been the same god as Amanor. Later equated with Aramazd and Zeus. Nvard (Նվարդ) – Consort of Ara. Comparable with Nane and Inanna (Ishtar). Likely developed into Anahit.Kavoukjian, Martiros Armenia, Subartu and Sumer Montreal. (1987) pp. 71-72 Tsovinar (Ծովինար) – "Nar of the Sea", goddess of waters and the ocean. Perhaps also a lightning goddess. Became the consort of Vahagn."Vahagn" in Facts on File Encyclopedia of World Mythology and Legend, Third Edition, by Anthony Mercanante and James Dow, Infobase, 2009. p.991 Possibly connected to Inara. Andndayin ōj (Անդնդային օձ), "the Abyssal Serpent" that lived in the black waters surrounding the world tree.
Hayasan
While the exact relationship between the Bronze Age kingdom of Hayasa-Azzi and Armenians is uncertain, many scholars believe that there is a connection (compare Hayasa with the Armenian endonyms Hayastan and Hay). Not much is known about the Hayasan pantheon but some names survive via Hittite records. The triad may have comprised Ugur, Inanna, and Tarumu.Petrosyan, Armen The Indo-European and Ancient Near Eastern Sources of the Armenian Epic (2002) pp. 130. Ugur – The chief god of the Hayasan pantheon. Represented by the divine ideogram U.GUR in Hittite records, which is equated with the Sumerian god Nergal. This god's name is unknown, but it may have been Angeł, Hayk, Ar, or a variation of the Hattian god Šulikatte. Probably the father of Terettitunnis and Tarumu. May also have been associated with Semitic El (Elkunirša in Hittite).Petrosyan, Armen The Indo-European and Ancient Near Eastern Sources of the Armenian Epic (2002) pp. 128-131. Inanna – The consort of the chief god of Hayasa. Like her husband, her name has not survived, but it is speculated that she was an early form of Anahit, and associated with the Hittite Asertu. Terittitunnis – Possibly an early form of Vahagn. Perhaps related to Greek Triton.Petrosyan, Armen The Indo-European and Ancient Near Eastern Sources of the Armenian Epic (2002) pp. 106. Tarumu – The sixth god of the Hayasan pantheon. Perhaps connected to Tarhu. Baltaik – Possibly a goddess connected to West Semitic Ba'alat (Astarte), with a probable Armenian diminutive suffix -ik (such as is present in the name of the goddess "Astɫik"). Alternately, it could etymologically derive from Proto Indo-European *bʰel– (meaning 'bright'), via the *bʰel-to form.Matiossian, Vartan (2009). "Azzi-Hayasa on the Black Sea? Another Puzzle of Armenian Origins". In: Hovannisian, Richard G (ed.). Armenian Pontus: the Trebizond-Black Sea communities. UCLA Armenian History and Culture Series. p. 77. Izzistanus(?) – A proposed reconstruction of a damaged name "s/t-an-nu-us". Perhaps a version of Hattian Estan (Ezzi Estan: 'good Estan'). Unag-astuas or Unagastas – A deity mentioned in the treaty with the Hittites, but with unknown qualities. Likely connected, etymologically, to Astvats (Classical Armenian: Astuas), a name which continues to be used today for God in Armenian Christianity. May have been a form of the Subarian god Astuvanu (Astupinu), who is equated with Sumerian Nergal.Kavoukjian, Martiros Armenia, Subartu and Sumer Montreal. (1987) pp. 136
Urartian The gods of the Urartian pantheon were mostly borrowed from Hittite and Luwian, Hurrian, Semitic, and Indo-Iranian religions. Ḫaldi or Khaldi – The chief god of Urartu. An Akkadian deity (with a possible Armenian or Greco-Armenian name—compare to Helios) not introduced into the Urartian pantheon until the reign of Ishpuini. Formed a triad with his sons Artinis and Teisheba. Equated with Baal and Mitra/Mihr. Sometimes also connected to Hayk. Arubani – Wife of Ḫaldi. Goddess of fertility and art. Possibly an early form of Anahit.Piotrovsky, Boris B. (1969) The Ancient Civilization of Urartu: An Archaeological Adventure. Cowles Book Co. Bagmasti or Bagmashtu (Bagbartu) – Wife of Ḫaldi. Possibly a regional variant (of Armenian or Indo-Iranian origins) of Arubani, or perhaps a different goddess entirely. Teispas or Teisheba – Storm god, a son of Ḫaldi, with whom he formed the lead triad of the gods. A variation of Hurrian Teshub. Shivini or Artinis – Sun god, a son of Ḫaldi, with whom he formed the lead triad of the gods. From the Proto-Indo-European and Hittite god Siu (compare with Zeus, Deus, etc.). Artinis is the Armenian form, literally meaning "sun god" and is possibly connected to Ara. Selardi (or Melardi) – Moon god or goddess. Possibly the sister of Artinis (from Armenian siela 'sister'; ardi 'sun god').Yervand Grekyan. "Urartian State Mythology". Yerevan Institute of Archaeology and Ethnography Press. 2018. p. 34. https://www.researchgate.net/publication/351107801_Biaynili-Owrartu_Astvacner_tacarner_pastamunk_BIAINILI-URARTU_GODS_TEMPLES_CULTS Saris – Probably a corruption of Ishtar. Huba – Wife of Theispas. Version of Hebat. Keura – Possibly god of the land.