Day: August 30, 2024

The eminent ethnographer Yervand Lalayan, in his article “Sacred Rites Among Armenians,” explored the origins and evolution of the “ritual of offering,” perpetuated among Armenians and other peoples around the world since time immemorial. Below, we present brief excerpts (the beginning was covered in previous articles)…

“Among the Greeks, there was a tradition where the services offered to the gods were the same as those needed by living beings; temples were considered the homes of the gods, sacrifices as their food, and altars as tables.”

In this context, it is possible to demonstrate that the food offerings made to the gods and those placed on the graves of the deceased share a common origin, as both derive from offerings made to the living…

“Among Armenians, when grapes are harvested for the first time (usually during the Feast of the Dormition), they are sent as gifts to relatives, the head of the household, dignitaries, the priest, and then brought to the church to be blessed, and the next day, to the cemetery for the commemoration of the dead. In the Shirak region and in other Armenian villages, during the first threshing, bread is made with flour from this wheat, called “chalaki” or “taplay,” which is offered to relatives, the head of the household, the priest, and distributed early in the morning to passersby as a portion intended for the deceased. When the first pears and early apples are harvested, they are sent as gifts to relatives, especially the son-in-law, the head of the household, the priest, and taken to the cemetery for the commemoration of the dead during Vardavar, placed in a bag or on a tray on the tombstone. All passersby take them, eat them, and pray for the deceased. When honey is harvested, a portion is reserved for relatives, the head of the household, the priest; candles are made from the wax and then brought to the cemetery and the church to be lit. A newborn lamb or calf is offered to relatives, the head of the household, or other dignitaries, consecrated to the church, or slaughtered to prepare the “bread of the soul.” The new wine is sent as a gift to relatives, the head of the household, or dignitaries, to the church for the communion chalice, and to the cemetery for the commemoration of the dead, where a little is poured on the tombstone before drinking a cup of mercy.”

The above-mentioned facts, observed in all countries, demonstrate that sacrifices are, by principle, offerings in the true sense of the word. Animals are offered to kings, slaughtered on graves, and sacrificed in temples. Prepared foods are offered to military leaders, placed on graves and on temple altars. The first fruits are offered to living military leaders, as well as to the dead and to the gods: in some places, it is beer, in others, wine, and elsewhere, chicha, sent to the visible ruler, presented to the invisible spirit, and sacrificed to the gods. Incense, once burned before kings and in certain places before dignitaries, is burned elsewhere before the gods.

Let’s also add that dishes, as well as all sorts of precious objects intended to gain favor, are accumulated both in the treasuries of kings and in the temples of the gods. We now arrive at the following conclusion: In the same way that offerings made to earthly rulers gradually evolve to take the form of state revenues, offerings made to the gods develop to take the form of ecclesiastical revenues.

“The Middle Ages introduced a new level in the development of offerings. In addition to what was necessary for the communion of priests and laypeople, without including what was intended for the Eucharist, it became customary to offer various gifts, which, over time, were no longer even brought to the church but sent directly to the diocese. Later, due to the frequent repetition and expansion of these gifts, which were supposed to be intended for God but were in reality bequeathed to the church, regular income for the church began to appear.”

Among the Armenians as well, the income of the church and its clergy has developed in a similar manner. Initially, pilgrims would willingly invite the church’s clergy to share their sacrificial meal, but gradually, they found themselves obliged to reserve a specific portion for the church and its clergy. Thus, nowadays, anyone offering a sacrifice is required to give the animal’s skin to the church, the right leg to the priest, and the head and stomach to the sacristan.

Spontaneous gifts of wheat, flour, oil, cheese, butter, olive oil, grapes, and wine offered to relatives, the church, and its officials gradually gave rise to ecclesiastical taxes, which we will discuss later.

In exploring the roots and subsequent developments of ritual offering traditions, the renowned Armenian ethnographer Yervand Lalayan cites the testimony of Movses Khorenatsi about King Yervand in his article “Ritual Rites among the Armenians”: “And Yervand offered abundant gifts and distributed money to each of them… And he did not become as beloved by those to whom he gave much as he became an enemy to those to whom he did not give with the same generosity” (Movses Khorenatsi, Book II, Chapter XXXV).

Let’s add a few more excerpts from the previously mentioned article.

“Up until now, we have discussed the offerings that individuals of lower rank present in order to gain favor from their superiors. However, we have not mentioned the gifts that those of higher rank give to their subordinates. The difference in meaning between these two types of offerings is particularly evident in countries where the custom of giving is complex, such as in China.”

“During the visits that leaders make to their subordinates, or after these visits, there is an exchange of gifts. However, those given by the leader are called ‘rewards’, while those from the subordinates are called ‘offerings’. This is also how the Chinese refer to the gifts exchanged between their emperor and other states.”

It is necessary to say a few words about these offerings, even though they do not have a ritual nature. Over time, political authority strengthens and controls the entire society, but there comes a moment when it must relinquish part of this monopoly to its servants and subjects. The servants and subjects, initially obliged to make offerings, are now partially subdued by the rewards they receive.

“It is evident that as the offerings from subordinates gradually take on the role of taxes, levies, and customs duties, the rewards given by leaders turn into wages.”

“In Armenia, kings and nobles used to reward the services of their officers by granting them villages, towns, and even provinces, called ‘pargevanqs,’ to distinguish them from lands known as ‘patrimony,’ which were hereditary properties. The ‘pargevanqs’ only conferred the right to collect taxes for life.”

For military service, neither the soldiers nor the commanders received a salary but were rewarded solely by the spoils. In Mkhitar Gosh’s “Legal Code,” it is stipulated “according to custom” that half of the spoils must be given to the soldiers and that “if a soldier captures the equipment, horse, and weapons of the enemy during a war, all of this belongs to him, but the armor belongs to the lord, the copper and iron and similar items to the soldiers. Gold, jewels, and precious fabrics in all circumstances belong to the king, and valuable silver items and fabrics to the lords, while lesser value silver and fabric items belong to the soldiers” (Mkhitar Gosh, “Legal Code,” Part II, A).

During the time of the Armenian meliks as well, neither the soldiers nor their captains (yuzbashi) received any salary, and the melik was obliged to distribute part of the spoils to them and, during festivities, various “khilats,” mainly clothing, horses, and weapons.

The table of kings, nobles, and meliks has always been open to visitors and servants. Phaustos Buzand says: “Among these peoples and the humble, those who were called agents were honored by being seated before the king, allowing the great chiefs and stewards, who were only nine hundred agents, to enter at the time of the temple feast to sit at the table, leaving those who waited standing in the service of the agents.”

Employees of certain modern public institutions, such as clerks, public weighers, bath cleaners, and sacristans, do not receive a salary but are rewarded with gratuities. For example, clerks receive a few kopecks for the New Year and a few eggs for Easter. Similarly, barn cleaners receive half to a pound of wheat, with the latter reward having become mandatory.

In both Kars and among the residents of Alexandropol, Akhalkalaki, and Akhatsikhé, it is customary for women working in public baths, the cleaners, to visit the homes of the bathhouse clients during the New Year. They are received and given a plate of dried fruit and 10 to 50 kopecks. When the new bride goes to the public baths for the first time, after being washed, the cleaners solemnly knock their basins together while leading her out of the baths, and one of them presents her with a basin of water. The new bride must drink a little of this water and place money in the basin as a gift for the cleaners.

Public weighers take a small portion of the fruits and foods they weigh.

It is also worth mentioning the gifts exchanged between individuals who are not in a relationship of superiority and subordination.

“Among Armenians, exchanging gifts between equals is very common. For almost every major holiday, gifts are exchanged, especially between families newly united by marriage, and some of these gifts are considered so obligatory that they are sometimes strictly required. It is also common in our culture for parents to give something to their children for the New Year, children to give something to their parents, and for relatives to exchange gifts. At Easter, it is very common to exchange red eggs. Young fiancés often give a decorated egg to their fiancée. During the Transfiguration festival (Vardavar), it is common in many places to exchange bouquets of roses as well as decorated apples with fiancées. (Here is how the apples are decorated: before they ripen, without picking them from the tree, leaves cut into various shapes or with initials are attached. The covered parts remain white, while the rest turns red.)”

Gifts exchanged between newly allied families through marriage, known as “p’ay” or “khoncha,” are particularly noteworthy and are considered absolutely mandatory. Thus, even if the wedding is held early, some of the main “p’ay” are still required. The “p’ay” or “khoncha” are sent from the groom’s home to the bride’s home during the Barekendan festivities, the first day of Lent, Mid-Lent, Palm Sunday, Easter, Vardavar, and Navasard. The “p’ay” consist of food, drinks, and various ornaments. In return, the bride’s family also sends various foods and drinks to the groom’s home, which is called “darts’vatsk.” Socks are almost always included among the gifts sent from the bride’s home, as they are a fitting gift for this occasion and many others.

In family life, certain gifts have also become obligatory forms of tribute. For instance, during childbirth, relatives are expected to send a “tsnndgavath,” which primarily consists of various dishes and pastries. The groom’s family gives the bride a monetary gift called “yeresttesnouk,” and the bride’s family gives the groom a similar gift. During the wedding, a monetary gift is also given to the bearer of the crown. Food is sent to the home of the deceased, a lamb and a black cloth are offered for the Holy Cross. Cakes are sent to someone going into exile, and upon their return, they also bring a gift.

Thus, the offerings that the early humans voluntarily presented to those from whom they wished to gain favor have, over time and with the development of society, become the source of many customs. The reason for presenting gifts to political leaders is explained by the fear they inspire and, in part, by the desire to obtain their help. These offerings, which initially attracted favor through their intrinsic value, later became symbols of loyalty and devotion.

Offerings of the second category evolve into donation rituals, while those of the first category first become taxes, then tributes. At the same time, the custom of placing food on graves to appease spirits develops, repeating on the graves of notable individuals and eventually becoming sacrifices on temple altars. Meat, drink, or clothing initially seen as beneficial to spirits or gods come to symbolize submission. Offerings transform into acts of respect regardless of their intrinsic value, allowing priests to subsist as intermediaries of divine worship, with sacrifices originally serving as church income. Thus, we have another example of how religious rites precede political and ecclesiastical structures, as the actions derived from rites lay the groundwork for other institutions.

Certain episodes from the ancient history of Armenia and its relations with other empires are often known only partially, through fragmentary mentions in foreign sources, but sometimes also through detailed information.

Throughout the tumultuous centuries, profound changes in Armenia’s political situation have left their mark and inevitable consequences on the country’s history.

In the descriptions of the Roman historian Tacitus (circa 58-120 AD), the events of a period filled with conflicts 2000 years ago take shape, recently recalled in certain European countries through exhibitions dedicated to Mithraism and the mysteries of Mithraic rites, mentioning the visit of the Armenian king Tiridates I to Rome and his meeting with Nero (who reigned from 54 to 68).

Due to its geographical position, Armenia was at the center of military actions by rival powers at different times, where decisive events took place.

Here we present an interesting article from the January 1913 edition (pages 10-12) of the magazine “BAZMAVE” published in Venice, describing Tiridates’ journey to Rome, accompanied by magi and the sons of Manavaz, his solemn arrival, and the ceremonies organized.

“Fragments of Armenia”

Under this title, we periodically publish writings on the history of the Armenian nation, drawn from both ancient and modern works by foreign authors. These writings may be useful not only for historical philology but perhaps even more so for shedding light on Armenian relations with other nations and providing our young art enthusiasts with a source of inspiration for their poetic, pictorial, theatrical, musical, and other creative productions.

The following excerpt is a page from Tacitus’ “Annals.” Tacitus left his last book, the sixteenth, almost unfinished and then moved on to his “Histories.” This gap has been filled by various historians drawing from other ancient sources. This page is presented to us by Brotier, who beautifully describes the coronation of Tiridates by Nero as King of Armenia. (H. Auger)

Stay tuned for the next article, which will feature a story about a donation related to the journey mentioned…