|
|
Armenian Mythology by Mardiros H. Ananikiam
CHAPTER IV.
SEMITIC DEITIES
SEMITIC deities were introduced into the Armenian pantheon comparatively late, notwithstanding the fact that the Armenians had always been in commercial intercourse with their southern neighbours. It was Tigranes the Great (94-54 B.C.) who brought these gods and goddesses back from his conquests along with their costly statues. 1 It is not easy to say how much of politics can be seen in this procedure. As a semi-barbarian, who had acquired a taste for western things, he surely was pleased with the aesthetic show and splendor of the more highly civilized Syrian empire of the Seleucids and its religion. He must have seen also some under lying identity between the Syrian deities and their Armenian brothers. However, in Armenia itself no real fusion took place between the native and foreign gods. The extant records show that out of all the Syrian gods and goddesses who migrated north, only Astxik (Astarte- Aphrodite) obtained a wide popularity. On the contrary, the others became little more than local deities, and that not without at first having encountered fierce opposition. The early stage of things is clearly reflected in the relation of Ba al Shamin to Vahagn and in the manner in which he figures in the hero stories of Armenia as one who is discomfited or slain in battle. It is becoming more and more certain that almost all of these Semitic gods were brought from Phoenicia. But they hardly can have come in organized, coherent groups like Ba al Shamin Astxik as Jensen thinks in his fantastic Hittiter und Armenier.
I. BA AL SHAMIN (Armen. Barshamina)
In the village of Thortan, where patriarchs descended from Gregory the Illuminator were buried, later stood the " brilliantly white " statue of the Syrian god Ba al Shamin, the lord of heaven. This statue was made of ivory, crystal, and silver. 2 It was a current tradition that Tigranes the Great had captured it during his victorious campaign in Syria. No doubt the costly material was expressive of the character and story of the deity whom it endeavored to portray. In the legendary his tory of Armenia, where euhemerism rules supreme, Ba al Shamin appears as a giant whom the Syrians deified on account of his valorous deeds, but who had been vanquished by Aram and slain by his soldiers. 3 In reality Ba al Shamin was originally a supreme god of the heavens, who gave good and evil, life and death, rain and sunshine, but who had already merged his identity in that of the Syrian sun-god, when he came to Armenia. In his adoptive home he ever remained a more or less unpopular rival of Vahagn, a native sun and fire god.
The one genuine Armenian myth about him that has survived is that Vahagn stole straw from him in a cold winter night. The Milky Way was formed from the straw that dropped along as the heavenly thief hurried away.3 This may be a distinctly Armenian but fragmentary version of the Prometheus legend, and the straw may well have something to do with the birth of fire. (See chapter on Vahagn.) Needless to say that the myth which was current even in Christian Armenia was not meant as a compliment to the foreign deity. It was an Armenian god playing a trick on a Syrian intruder. If Astxik was the wife of Ba al Shamin, Vahagn won another victory over him, by winning her love.
II. NANE (HANEA?)
Nane is undoubtedly the Nana of ancient Babylonia, orig inally a Sumerian goddess. In Erech (Uruk), a city of South Babylonia, she was the goddess of the evening star and mistress of heaven. In fact, she was simply the Ishtar of Erech, the heroine of the famous Gilgamesh epic, a goddess of the life and activity of nature, of sensual love, of war and of death. Her statue had been in olden times captured by the Elamites, and its return to Erech was celebrated as a great triumph. Her worship in later times had spread broadcast west and north. She was found in Phrygia and even as far as Southern Greece. According to the First Book of the Maccabees (Chap, vi, v. 2) her temple at Elam contained golden statues and great treasures.
She may have come to Armenia long before Tigranes enriched the pantheon with Syrian and Phoenician gods. It is difficult to explain how she came to be called the daughter of Aramazd, unless she had once occupied an important position.
We hear nothing about orgiastic rites at her Armenian temple in Thil. On the contrary, in Hellenizing times she was identified with Athene, 5 which perhaps means that she had gradually come to be recognised as a wise, austere and war-like goddess.
III. ASTAIK
Among all the Semitic deities which found their way into the Armenian pantheon, none attained the importance that was acquired by Astxik, especially in Tarauntis. In spite of the presence of Anahit and Nana two goddesses of her own type and therefore in rivalry with her she knew how to hold her own and even to win the national god Vahagn as her lover.
For her temple at Ashtisat (where Anahit and Vahagn also had famous sanctuaries) was known as " Vahagn J's chamber," and in it stood their statues side by side. However it is now impossible to reconstruct the myth that was at the basis of all this. It may be that we have here the intimate relation of a Syrian Ba al to Astarte. It may also be that the myth is purely Greek and reflects the adventures of Ares with Aphrodite, for Astxik was called Aphrodite by Hellenizing Arme nians. 6 Hoffman recognized in the Armenian name Astxik (which means " little star ") a translation of the Syrian Kaukabhta, a late designation of Ashtart (Ishtar) both as a god dess and as the planet Venus. The latter is no more called Astxik by the Armenians, but Arusyak, " the little bride," which is an old title of Ishtar, "the veiled bride," and shows that the Armenians not only identified the planet Venus with their goddess Astxik, but were familiar with one of her most important titles.
In view of their essential identity it was natural that some confusion should arise between Astxik and Anahit. So Vanagan Vartabed says: "Astarte is the shame of the Sidonians, whom the Syrians called Kaukabhta, the Greeks Aphrodite, and the Armenians Anahit." Either this mediaeval author meant to say Astxik instead of Anahit, or for him Astxik's name was not associated with sacred prostitution in Armenia.
The custom of flying doves at the Rose-Sunday of the Armenians in Shirag (see Chapter VIII) suggests a possible relation of Astxik to this festival, the true character of which will be discussed later.
Her memory is still alive in Sassoun (ancient Tarauntis), where young men endeavor to catch a glimpse of the goddess at sunrise when she is bathing in the river. But Astxik, who knows their presence, modestly wraps herself up with the morning mist. Her main temple was at Ashtishat, but she had also other sanctuaries, among which was that at Mount Palat or Pashat.
IV. ZATIK
The Armenian translation of the Bible calls the Jewish pass-over " the festival of Zatik," while the Armenian church has from time immemorial applied that name to Easter. Zatik, in the sense of Passover or Easter, is unknown to the Greeks and Syrians. Here occurs, no doubt, an old word for an old deity or an old festival. But what does it mean? The Iberians have a deity called "Zaden," by whom fishermen used to swear, but about whom we know nothing definite except that this deity is feminine and her name probably under lies that of Sathenik, the Albanian queen of King Artaxias (190 B.C.)* We may perhaps infer from this queen's reputed devotion to Astxik that Zaden was a northern representative of Ishtar. But Zatik's form and associations remind us of the Palestinian Sedeq. It is becoming clearer and clearer that once in Canaan there was such a chief deity whose name occurs in Melchi-sedeq "Sedeq is my King," Adoni-Sedeq, "Sedeq is my Lord," or, according to a later view, " Sedeq is King," " Sedeq is Lord." Farther East, the Babylonian Shamash has two sons called respectively Kettu (which, like Sedeq, means " righteousness ") and Misharu ("rectitude"). These two deities are mentioned also in the Sanchoniatho fragments of Philo Byblios under the names of Sydyk and Misor, as culture-heroes who have discovered the use of salt. Phoenician inscriptions have Sedeqyathan, " Sedeqgave," as a personal name, as well as combinations of Sedeq with Ramman and Melek. Fr. Jeremias thinks that Sydyk and Misor were respectively the spring and autumn sun in sun-worship and the waxing and waning moon in moon worship.
As twins they were represented by Ashera at the door of Phoenician temples. According to the above mentioned Sanchoniatho fragments, Sydyk was in Phoenicia the father of the seven Kabirs (great gods) and of Eshmun (Asklepios) called the Eighth. In conformity with this in Persian and Greek times Sedeq was recognized among the Syrians as the angel (genius) of the planet Jupiter, an indication that he once was a chief deity. This god may have had also some relation to the Syrian hero-god Sandacos mentioned by Apollodorus of Athens, 7 while on the other hand Sandakos may be identified also with the Sanda of Tarsus. At all events Sandakos went to Cilicia and founded (i.e. he was the god of) the city of Celenderis and became through two generations of heroes the father of Adonis. Zatik, as well as Sedeq, was probably a vegetation god, like Adonis, whose resurrection began at the winter solstice and was complete in the spring. The spring festival of such a god would furnish a suitable name both for the Jewish passover and the Christian Easter. The spring celebrations of the death and resurrection of Adonis were often adopted and identified by the Christian churches with the Death and Resurrection of Christ. How ever, no trace of a regular worship of Zatik is found among the Armenians in historical times, although their Easter celebrations contain a dramatic bewailing, burial, and resurrection of Christ.
Unsatisfactory as this explanation is, it would seem to come nearer the truth than Sandalgian's (supported by Tiryakian and others) identification of Zatik with the Persian root zad, "to strike," from which is probably derived the Armenian word zenwm " to slaughter."
NOTES
1. Moses, ii. 14.
2. Ibid., ii. 14.
3. Ibid., i. 14.
4. Anania of Shirag, ed. St. Petersburg, p. 48.
5. Ibid., ii. 14; Greek Agathangelos. Josephus calls the Nana of Elam, Artemis.
6. Moses, ii. 14; Greek Agathangelos.
7. Apollodorus, iii. 14, 3.