The veneration of trees is one of the most demonstrably continous mythical traditions of the Armenian Highlands. Manuk Abeghian, the great scholar of Armenia folkore, said the following about the surviving customs at the turn of the last century: Many old and large trees in densely forested parts of Armenia are considered holy and are worshipped the same way as water sources. Before them candles are lit, incense is burned, roosters and sheep are slaughtered as sacrifices, the trees are kissed, people squeeze through their split portions or a slender child is sent through their holes to remove any influence of evil spirits. People believe (57) that [59] upon such holy trees light descends from heaven, or that saints dwell on them. Trees also bestow health. Some cure all ailments, others, only particular ones, especially fever. To receive healing from a tree, one must cut a piece from ones clothing and wrap it around the tree or fasten it with a nail. Folk believe that in this way the disease is transferred to the tree. This is usually done at the same time they are going to bathe in the holy waters. However, when there are no trees around the holy waters, then people cut a piece of their clothes, wrap it around a stone, and leave it by the water. Often when passing by a sacred tree, people leave their walking sticks there to free them from their ailments (AH, II, 200). Sap taken from these trees is smeared on diseased skin. Such trees continue to be worshipped after they dry up, while the rotted wood is used as medicine. Trees and fountains also cure animals. The sick animal is made to walk around the sacred tree three times and then a stick is cut and left near the tree (AH, II, 198 ff.). Fountains and flowers may even bestow immortality, but not knowingly on humans. It is believed that snakes will live forever, if they are not killed. There are fountains of immortality whose waters are surrounded by various flowers and plants. Old, sick, and wounded snakes recognize such fountains and plants. They come to such springs and change their skins by eating the petals of a particular flower. Then they immediately slither close to the water source, bathe in it, and drink three gulps of water. After this the snakes crawl out healed and young again. If a person recognizes the fountain and the flower, drinks three handfulls of the water and eats the flower, then he too will become immortal (SGB, pp. 37, 86). In Azgagrakan handes II, pp. 198 ff. some [60] 37 different types or species of trees are mentioned which are considered holy in the distrcit of Varanda. Mentioned with the majority of these trees are alsoxachkars [carved crosses] which have such names as apple cross, golden cross, green cross, etc.* Although these names do not have any particular significance, since the word xatch [cross] designates a holy site, they are nonetheless considered Christian. There are beyond these some eleven other sites which are regarded as having a pagan origin. Such a large number in one district clearly shows how strongly the pagan worship of trees survived among the Armenians. It is considered a sin to cut down a sacred tree or to cut its branches. It is believed that the trees themselves have the power of punishing the malefactor with disease. Sometimes the punishment is extended to include the malefactors entire family. A universal human idea, that plants are sentient, naturally is found among the Armenians. People often behave as though those trees are alive, treat them as people, and talk to them. For example on the feast of Palm Sunday, Tsaghkazard [Adorned with Flowers], which the people call Tsarzardar [Decorated with Trees], peasants will take an axe and and tap on a tree which does not give fruit, saying: If you dont yield fruit, I will cut you down.** Bryonia Alba, [Armenian] loshtak is considered king of the plants (AHH, p. 73). It is not merely an animate being but one with a human-like form. The fruit and roots of this plant are regarded as a magic wand which can give wisdom and strength to humans and animals. They also cure numerous diseases and ward off evil spirits. As a result, everywhere people try to possess any part of this plant. Loshtak is gathered only in the month of May. When harvesting it, certain prayers are recited, and when the root is removed, [61] with the aim of assuaging the plants anger a goat kid or chicken is tied to the plant—probably originally as a sacrifice. There are also some plants which, though they lack souls and are not worshipped, are nonetheless powerful defenses against evil spirits. Examples are the wild rose and plants with thorns. As among other peoples, thorns are affixed to the door of a house to stay free of evil influences. An especially efficacious defense against the evil eye is provided by the European Nettle tree,Celtis austrailis which people plant in their yards, gardens, and elsewhere, and also by the bush Viburnum Opulus. Along with other prophylactic devices, pieces of these plants are kept by people and are also tied to the necks of animals. Detail from an Eight Century BCE helmet depicting two priests flanking the sacred Tree of Life. The helmet was made during the reign of the Armenian king Sardur II (ruled 764-735 BCE) of the Kingdom of Van-Ararat found at Karmir Blur (Yerevan) near Teishebaini. The inscription on the helmet reads: Sardur, son of Argisht dedicates this helmet to God Ḫald.
Posted on: Sun, 23 Mar 2014 10:37:20 +0000