Rus Articles Journal

Armenians and Shumera (1 - aya part)

the Author: Armand Revazian

Source: makarats. ru

Armenians and Shumera

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the Armenian name of the moon Lusin , without any doubt, has otnosheniye1 to Sumer Lu “person“ and Sin “God of the Moon“. Similar compliances, both at desire and without desire, of course, it is possible to present as the mediated perenimaniye.

Supporters of a hypothesis that Armenians are not aboriginals of the Armenian Highlands and that they appeared here and in upper courses of the Tiger and Euphrates not earlier than 7 - 6 centuries to N. e, can explain existence of the word “lusin“ in the Armenian dictionary with the fact that matrix character of the ideographic letter Sumer continued to be applied in the Ancient East during 1000 after disappearance Sumer that is natural, promoted centuries-old application of Sumer words - ideograms in various languages including Armenian.

Similar explanations as in other, and the hypothesis of alien protoarmenians - front sights is extremely not proved, more precisely, it is based only by lack of the facts, but not their presence.

Here a question, at all not in whether we are capable to find presence of the word “Lusin“ at one of above-mentioned languages as there is more important question - Why armyano - Sumer dictionary analogies are characterized fundamental the theologian - scientific manifestations?

we Will pay attention addressed to the goddess who is most esteemed to Sumer. Among a set of epithets, such as Nin - me - sar - ra (madam of all Me), Ninsianna (a planet Venus embodiment), Nin. an. na (madam of heaven), Nu - by ugiganna (iyerodul2 heaven), Usunzianna (A high cow of heaven) most used the names Inanna and Innin.

Besides, for all that, that these two last names are most often used for designation of this uncommon goddess, unlike the previous names they, for some reason, are least explainable.

So, for example, a name Inanna who is written as dinanasar, even in the presence of di ĝ ir (dingir), that is a sign of determination of divinity, in scientific interpretation applies only for “plant, harvest“ values why its communication with flora is supposed. From here, most likely, a set of statements that the goddess Inanna, besides everything, was goddess Prirody and Productivity. This statement seems quite doubtful for that simple reason that actually we as if suspect the goddess Inanna of what she actually did not make. In any case, from Sumer eposes I cannot remember anything of that kind that would allow to speak about its communication with the nature.

Perhaps, the goddess Inanna together with heavenly god An expresses the anger only in the poem “Gilgamesh and Enkidu“ to heroes from - for cuttings down of the cedar wood though even it is not absolutely clear here in what the reason of her anger because of deforestation or murder of the keeper of the wood of Humbaby3?

However same not an occasion to say that god An is god Prirody and Productivity? Equally well we could rank this grinpisovsky duty to god Enlil, and he was not delighted with actions of heroes.

From the point of view of interpretation the situation with the name Innin which was written as (in - nin9) or as (in - nin) is even worse. Difference only in what during the akkadsky period of nin9 corresponded to ah ā value; tu (sister), and nin - b ē ltu; b ē lu (madam, lady) that actually could not break any context therefore, passing some, minor nuances at present, we will notice that if with nin or nin9 everything is very transparent and it is clear, then with in if to rely on the representations occurring in modern science, occurs something unclear.

Is two options of an explanation of value of this sign which are revealed only thanks to a context of offers of texts in which this sign was found. The logic of modern researchers is clear and justified, but it does not mean at all that results do not may contain mistakes.

So for example, on the one hand, are offered “abuse, abuse, abuses“ values, and with another that zheznak means “sector, a site, branch, the sphere“. That exaggerated representation which is noted by us in a case with a name Inanna comes to the rescue.

as basic undertakes abuse value, and already the same goddess not only the keeper of the nature and a harvest, but at the same time and the goddess of war, as finds the reflection in various reference books and encyclopedias.

In this case we are forced to note that this conclusion is farfetched and if it did not look too ridiculously, then it would be possible to include in semantic essence of this name as well “sector, site, branch, sphere“ values and to declare that the goddess Inanna was not just goddess Voyny, but bogineylokalny Voyny.

It should be noted that even at a glance on texts where abuse value is supposed, many reasons for the assumption of a mistake in translation are visible. Nevertheless, we will not stop in detail on these examples here and we will provide to be shown by it where they are most of all necessary and where they least of all will disturb our statement. And so, from all above-mentioned it becomes clear that a name root, that is its most substantial part, in which phonetic in perfection corresponds to the name of the Armenian number 9 - In is. In particular it is curious in the light of the fact that a symbol Innin, become a sign - the ideogram of her name, was the ring with a tape, that is, in fact, the image habitual to us tsifer 9 which appeared in the fine arts of Sumer and in early pictographic texts already at a boundary 4 - 3 - go one thousand to N e 4.

Proceeding from it, already with a bigger share of probability it is possible to claim that a name of the goddess of In. Nin (dosl. Madam Ying) 5 it is not just conformable to the name of the Armenian number In (nine), and corresponds to it. It would be possible to consider, of course, that pretty often there is coincidence of this sort if not one or more likely several big “But!“....

Name of the divine brother of In. nin - solar god of U ť u in the same magic way to conformably Armenian number 8 (to u ť), and in confirmation of the fact that the name to Ut is related to numbers and, in particular, to the Armenian number 8 (to u ť) we will give a fragment from the poem “Gilgamesh and Country of Life“ 6:

“Uta to his entreaties listened to favourably,

As the benefactor rendered it favor,

Seven marvelous heroes, generation of uniform mother,

First - the elder brother, paws of a lion and claws of an eagle at it,

Second - a snake poison-bearing, a mouth razzevayushchy.

Third - a dragon - a dragon, a dragon furious,

Fourth - fire eating

Fifth - a wild dragon, suffocating...

Sixth - the stream destroying,

Seventh - the scorpion stinging, the ways back not knowing,

Seven them, seven them, those whom the soldier, the hero gave to Ut Gilgamesha

As we see, 7 assistants, are not less and no more. And has to be as the eighth is god to Ut (to U ť u), the ninth goddess Innin (In. nin) with which the list of digits comes to the end.

Is surprising, but the analemma, that is the way described by the sun within a year in the sky, has the form of figure 8 of the axis extended lengthways the North - the South, and there is a suspicion that this fact is connected in some way with the fact that the name Sumer God of the Sun Uta is translated with Armenian as 8 (eight).

However we know that the graphic representation of number 8, is not related even to the Arab tsifera, and comes from the short image of the Latin word “okto“.

However what is only not concealed in science subways, and can do this our representation mistakenly? 7 However, we will talk about it later, now we will return to the text of the Sumer poem.

As appears from the further text is about numbering of guiding stars:

They are stars heavenly,

of the Way on the earth knowing

Among stars in heaven shining,

of K of Aratte ways ukazuyushchy....
“ the mention of the country of Aratt is curious to observe

here concerning which localization disputes do not stop. We are going to bring own contribution, at least too here on the ground that in the context of all aforesaid it is already impossible to think that the identification of Aratta about Ararat is groundless how it try to present the majority known to us shumerolog. However about it later.

Besides coming back to an identification of the names U ť u and In. nin with the Armenian numbers, I will cite couple from Sumer poems and we will try to understand what is meant by authors together.

are given In the poem “ Enmerkar and Supreme priest of Aratta “ the next lines:

Innin“ all laws Innana consecrated,

To pure traditions of the country of Aratta ,

Truly me will be given...

the First line of this fragment, to be exact, the 222nd line of the poem, looks as follows;

of in - nin9 me š ar2 - ra kug dinana - ke4

that is are used both options of a name of the goddess and only existence of dingir allows to understand what of them should be perceived as a personal name of the goddess and what to translate in usual value. From everything it is visible that to translators it is unclear what can mean here is in - nin9 and therefore without any explanations Innin is brought in quotes. It is clear that in - nin9v the Madam (Lady) value as it is given in the dictionary, does not match a verse context in any way.

Even if we will try to break into components and to accept in in estimated values “abuse, abuse“ or “border, zone, part“ at nin9 (sister), we will receive the absolute nonsense. Even the fact that in in the dictionaries - nin9 is given in the Madam value directly indicates that translators cannot truly define value of this name as only one nin and where an explanation for in possesses the Madam value?

the Decision comes with acceptance of Armenian as secret language Sumer. Only in this case we understand that in is used for designation of number Nine here, that is accepting in as Nine, and nin9kak the Sister, we receive the Sister Devyat as actually and has to be in the presence of the brother Uta - utu - e3.

we will pay attention to a graphic representation of in Now - in which certainly we will notice 9 hills that two identical signs in a name Uta are the next testimony of our correctness and - consist of eight hyphens and consequently and it also is confirmation.


1. I intentionally do not use the phrase - “occurs from Sumer“ as we will prove that communication of the Armenian and Sumer languages is based not on a unilateral perenimaniye and that the interrelation of two of these languages has absolutely an origin, other, other than all our former representations.

2 Iyerodula (giyerodula) - in Other Greece the people who voluntarily devoted themselves to service in the temple and the women who are engaged in sacred prostitution.

3 Humbab or Humvava is a keeper of the cedar wood in the poem “Gilgamesh and Enkidu“ who on arms had seven mysterious rays of light with which it struck the enemies. Despite it, Gilgamesh and Enkida manage to win to Humbab. Won Humbab accuses Enkida of bribability for what the last cuts to him the head. Gods Enlil and An, and also the goddess Innin did not forgive it it.

4 V. K. Afanasyev

5 noise. Nin - Madam, the Empress or the Sister.

6 “Gilgamesh and the Country of Life“ - other version of the epos “Gilgamesh and Enkidu“. The text is for the first time published by S. Kramer who brought together him from numerous fragments of the plates which are mainly found in Nippur. In 60 - ye years of the last century the so-called Leiden version of this myth which kept its termination and coming, most likely, from Larsa was published. Kramer stopped on the translation of the destination of a campaign of Gilgamesh as “the country living (live)“ or “the country of life“ whereas V. K. Afanasyeva whose translation is given below, prefers the term “mountain of immortal“. I insist

7 Ya that our modern representations concerning history of an origin of numbers and their graphics are wrong and in the subsequent we will return to this subject and we will be able to be convinced that the annalema has a direct bearing on a modern graphic representation of figure 8, and also on a name God Uta and to the Armenian translation of this name.
** we will decide


Now on why in one case Innin, and in another Inanna is used.

It is all about a word-play thanks to which it is possible to receive necessary phonetic, and as a result, a substantial variety.

in In itself designates number nine, with addition of An to it - we receive na the Heavenly Nine (as An as it is known god Neba, and na - a nominal suffix), that is the speech about 9 planets of solar system and/or about 9 - oh to the planet of solar system.

At the same time presence of An indicates that it is about the Nine in itself (that is the Nine without something foreign) as as we will see, there is a close connection between the Armenian An “not - without“ prefix and Sumer heavenly god An... When instead of An - na is used by nin (madam, the sister), the phonetic effect which as if doubles the nine is gained, that is we receive number 99 (in - n - in) and at the same time number 18 (9+9) or 81 (9õ9).

That from these three options should have been used otherwise, to the person knowing mathematics as I believe, to identify did not make work, as for training process (for example, for the multiplication table), most likely, there were some additional identification marks. Out of mathematical operations, apparently from the analysis, always accepted bigger of possible numbers, that is 99. So we will sum up...

the fragment which is Actually given by us should be read as:

of 99 all laws Innana consecrated,

To pure traditions of the country of Aratta ,

Truly me will be given...

we will ask a question Now: how some number of the laws consecrated with someone can bring someone somewhere? It is possible to assume, certainly, that this figurative statement, but, apparently a context, it far not so. Here the word-play, and besides a word-play on the basis of Armenian is clearly traced.

However, is rather a game on only one only word which opens in a delightful way all allegoric essence of a fragment. I believe that similar game was very highly appreciated by people expert. About what the speech?

The matter is that the word “me“ in other Armenian (and including in a grabara) was said as “im“ (ի մ) or “imi“ (ի մ ի) and thus the phrase “I will be brought“ was said as “imi k`beri“ (ի մ ի կ բ ե ր ի), and it can already be considered not only in value “I will be brought“, but also in value “will lead (-et) to generalization, streamlining, unity“ - “i mi k`beri“ (ի մ ի կ բ ե ր ի) .

from this already follows that this fragment should be read as:

“ Inanna of consecrated

Pure traditions of light of Aratta

Truly will order of 99 all laws (will lead to unity) .“

I as we see that thus the fragment gets sense that cannot be told in any way about what we had before.

is Not less interesting a fragment from Sumer eposa10:

“P yat mountains, six mountains, seven mountains crossed

I by the half of the night to light Innin`s meal kept up.

of Shumerologi is pointed most often to this fragment when address a problem of localization of Aratta . The general for all is the statement here that the hero on the way to Aratta crossed seven mountains, and one and all for some reason lose sight of the fact that the author of the poem tells not seven mountains, namely - “five mountains, sheSt of mountains, seven mountains“, putting in it a certain sense. we Will notice

at once that the total number of mountains passed by the hero of the poem is equal 18 and knowing that a name Innin corresponds to number 9, we understand that the word “midnight“ is provided not incidentally here and as “half“. A half 18 - ti, as it is known 9.

If to be attentive, then is easy to find out that any word of this fragment is not casual and we deal with determination of some coordinates here. You judge: The word “mountain“ on - Armenian sounds as “sar“ 11, in turn the word “SAR“, at least in Babylon, designated the unit of time consisting of 3600 years. In modern astronomy Sar is used for designation 18 - ti the summer period on which expiration the sequence of solar and lunar eclipses repeats. “Crossed“ the word it is possible to define as geometrical “Crossing“, and the word “Meal“ in Greek means not only “table“, but also such geometrical figure as a trapeze. In the same way the situation in Armenian - ս is; ե ղ ա ն “se ł an - a table, a trapeze“. Therefore, we are simply obliged to assume that we deal with determination of coordinates on the basis of creation of a trapeze.

However I am forced to warn those who on the basis of the aforesaid will try to solve this riddle that the epithet of “light“ is here too given not for nothing and it is not necessary to accept hurriedly as a coordination body the planet Venus with which identify the goddess Innin. There is a word-play and a bit later we will have an occasion to talk about it. At last, the last word of a fragment “kept up“ it is necessary to understand as an equal-sign or a final point...

So that to understand a true plan of the author, at us for the first time showed need of the translation of the Sumer text into Armenian! We can agree with it or deny, but we have the right to check!

a hypothesis Essence that between Sumer and Armenian languages there was a constructive and obviously planned communication thanks to what at the translation of the Sumer text on Armenian there was a shift of semantic accent and was bared undercover sense. For this purpose, for relief of perception of undercover texts as auxiliary links for devoted were created names of Sumer gods quite so that they had values in Armenian, like what we spoke earlier about, giving names to Ut and Innin and that in the subsequent we will prove also on other examples.

Ya long thought what example could be given to help the reader easier and more clearly to understand about what I talk, and at last, could find something more or less suitable. But for this purpose it is necessary to ask a question what phrases could mean;

“Sun of the father, Son Domostroitelya, War Nest“.

At first sight, it is similar to a titulatura of some ancient tsar. For example Hamurappi called himself by an eternal seed of a kingdom and the sun of Babylon. Most likely, any person will come to this conclusion, but once you make the translation on Armenian, the same words, thanks to verbal turns of Armenian, accept other value is perfect, that is the shift of semantic accent when each Armenian understands that the phrase “հ is shown; ո ր ս ա ր ե վ ՛ տ ն ա շ ե ն ի տ ղ ե ն ՛ կ ռ վ ի բ ո ւ ն ա“ means

“I swear the father, this son of a bitch runs into troubles“.

It does not mean at all that similar examples of shift of semantic accent cannot be in other language pairs, on the contrary, I believe that at desire they can be found as much as necessary, however all these language pairs will be able to find for this phenomenon practical application as initially similar purpose it was pursued by nobody. In a case with armyano - Sumer as we will be able to be convinced further, a situation absolutely other and exactly here is covered a key to a riddle of an origin of Armenians which is directly connected with an area and chronology of distribution of Armenian, and also a clue of the reason from what still archeologists no taynopisny texts about which it is talked in Sumer epic works are revealed.

I we will give now one more example when at the translation of the Sumer text on Armenian the true sense of written is bared. So, in the epos “Gilgamesh and Country of Life“ (or “The mountain Immortal), in Afanasyeva`s translation, there are next lines;

“ Enkidu, guessing on a brick does not promise life!“.

More than strange way of guessing on bricks about what nobody, ever and anywhere heard. A solution, at first sight that the word “brick“, in sovr. Armenian it is a ł yus (ա ղ յ ո ւ ս) as this word in Armenian has one more value - “Clay tablets on which in the ancient time wrote with a cuneiform writing.“ 12, and, it is possible to think what on plates there is a speech about guessing.

In practice, everything is even simpler. There are serious reasons to believe that the word a ł yus, is a perenimaniye with Persian, however in the Armenian dictionary there is a word Ա գ ո ւ ռ (agur) which, by means of a syncope, is at the same time designated by both “Plate“, and “Brick“, and “Palm“ and most likely, is about well-known guessing on ladoni13.

One more example from the same poem: the phrase provided by Afanasyeva as “The priest to “the Mountain Immortal“ turned thoughts“, Kramer offered to read how “The priest to the Country of Life turned thoughts“. there is practically no

Actually, here any disagreement, it is simple Sumer kur has both a country value and mountain value, but in this case, here it is necessary to use “country“ or even “world“ as that word which Afanasyeva reads how “Immortality“, and Kramer as “Life“ this Armenian vo ł ĵ (ո ղ ջ) which has a double value “live, healthy“ (ո ղ ջ մ ն ա ս - be healthy) and “all“ (ո ղ ջ ա շ խ ա ր հ - the whole world), that is it is necessary to understand that “The priest for the whole world (on rural lands) turned thoughts“. If “country“ strictly is required, then and then Armenian “erkir“ has double value “country“ and “Earth as Planet“.

we still will return To examples, now I consider necessary, having a little deviated from a subject, to tell that those who think that shumer to please of poetic refinement did not consider to enter for work in the text couple or the three of excess words, such such as, “five mountains, six mountains“ are deeply mistaken.

of the Technician of the letter Sumer represented quite labor-intensive process therefore they tried to save also space on the plate, and time. If you want, then exactly here I see sources of tradition of Laconica.

Ya I do not lose sight at all of the fact that practically all Sumer eposes abound with repetitions, but I claim that each of these repetitions has strictly certain, not understood yet sense without which it was impossible to do. What do I mean by it?

For clarity I will give an example. If I write till Armenian next lines: Isk vor gnaci

Isk vor gnaci

these lines as repetition - “If I leave if I leave“, however more experienced, perhaps, will guess that there is a sense syncope, that is without any changes, besides there is a shift of semantic accent and that the right translation has to say “If leave, truly I will leave“.

In the same way the fact that in Sumer eposes seem to us repetitions, actually those are not. And it is valid, in the epos of “Niskhozhdeniye Inanna to the lower world“ there is almost same sample: “Truly so, truly so!“ (Ի ս կ ո ր ա յ ս պ ե ս ի ս կ ո ր ա յ ս պ ե ս“).

Isk vor ayspes

Isk vor ayspes

which has to be translated not as banal repetition, and in rigid dependence on a context as “And if so? Really so!“ or “And if so, then reality such is“. Just the same example we see

in the epos about Gilgameshe where at first sight unjustly repeats “Here when, here when“. Truly to say these phrases on Armenian, it is necessary to tell:

aha vor aten.

of aha vor aten.

and at present it is absolutely unimportant, “aten“, what of synonyms, or “ž“ with time value we use amanak, the fact that “aha vor“ at separate writing / reading matters “Here in What“ is important, and at conjoint “ahavor“ has values “terrible, awful“. Therefore we read:

aha vor aten.

of ahavor aten. .

Thus if we are right that the translation into Armenian is necessary for right understanding of Sumer texts, then it means that the author of the epos, meaning “Here once when“, and the following time “Awful times“, plays with a sense syncope, that is uses the shift of semantic accent therefore, saying twice one and too expression, receives “Here what awful there were times“ or “Here when times were awful“ or both together “Here what awful times were once“.

The notes

10 “Lugalbanda and Enmerkar“ of

of 11 Sar - concerning reading of the ideogram, exist disagreements here. Some researchers sound sar, others š ar. In the Sumer dictionary of Princeton (EPS) it is designated š ar. In due time, we will prove that this ideogram, can be equally read both as sar and as š ar.

12 “Ա ղ յ ո ւ ս ի 1. Brick 2. (պ ա տ մ.) Clay tablets on which in the ancient time wrote with a cuneiform writing.“. (Armyano is the Russian dictionary. Prod. AN of the Autonomous Soviet Socialist Republic. Institute of language of Acharyan. 1987)

13 New Dictionary of Drevnearmyansky language (Ն Բ Հ Լ / Ն ո ր Բ ա ռ գ ի ր ք Հ ա յ կ ա զ ե ա ն լ ե զ ո ւ ի.) transfers these values as follows: - Ա գ ո ւ ռ. գ. Δ ρ ά ξ. Pugillus. Բ ո ւ ռ ն մ ա ր դ ո յ ա փ ձ ե ռ ի ն ա մ փ ո փ ե ա լ. Լ ի ց զ ա գ ո ւ ռ ս ք ո կ ա յ ծ ա կ ա մ բ ք հ ր ո յ. Ե զ ե կ. ժ. 2 - Ա գ ո ւ ռ. ա. կ ա մ գ. Պ ի ն դ ա ն բ ե կ ա ն ե լ ի կ ո ւ ռ. Կ ա մ ո ր պ է ս պ ր ս. ա կ ի ո ւ ս ա ղ ի ւ ս թ ր ծ ե ա լ: Ա ղ ի ւ ս թ ր ծ ե ա լ հ ր ո վ ա գ ո ւ ռ ՝ կ ա յ ց է ՚ ի ջ ր ի լ ա վ ք ա ն զ ք ա ր. Վ ր փ հ ց. ժ ղ: As we see authors of the dictionary categorically build a ł yus to the Persian akius (the burned brick), at the same time without calling into question the Armenian origin of the word agur. R. Acharyan builds a ł yus to Greek ά λ ι ψ (λ ι ψ) “stone“ [G. B. Dzhaukyan. Armenian history. / preliterate period. Yerevan - 1987 page 311], and G. Dzhaukyan, in turn, builds agur to Persian ā g ū r, besides including it quite late perenimaniye [in the same place page 463]. Dzhaukyan gives also paralell Persian ā g ū r with Aramaic and Arab (respectively ā g ū r and ā ĵ urr) and all this builds to akkadsky agurru(m). As a result, if to agree with all this, we will receive quite interesting if not to tell strange, a picture: adopting the word a ł yus with Greek, and agur with Persian, Armenians gave to these words new sense. Greek ά λ ι ψ (λ ι ψ) in Armenian, underwent both phonetic, and semantic transformations in a ł yus (a brick, the plate) and at the same time, some image, managed to get a pronounced sinkopichnost and the same occurred with Persian ā g ū r. Something here not, therefore - that Dzhaukyan, without giving values of this word in Persian, Arab, Aramaic and akkadsky, thus, being limited earlier provided in Armenian of synonyms ա փ - ա գ ո ւ ռ (page 393), seems slightly uses cunning. It is curious to note also that communication of the word ա գ ո ւ ռ along with guessing and with a brick, it is found in late Armenian tradition of designation by this word of an ace of diamonds in gambling (Armyano is the Russian dictionary 1987).


God 8 and the Goddess 9

A you know what is the Armenian people?

is the people which among all mankind

have the most mysterious history

Leon Blua.

It is necessary to notice that names to Ut and Innin are conformable not only to the Armenian numbers, but also represent two Armenian suffixes - u ť and in. u ť suffix; (with the termination yun) forms nouns of abstract value - miu ť yun (association), shinararu ť yun (construction).

of In represents the suffix forming adjectives in value of the relation, origin, accessory - to shinararin (builder), shinararinna (the builder, belongs to the builder). Thus, we can say again that it is available armyano - Sumer language interaction, that is by means of Armenian we find the sense which is initially put in divine names and those spheres of human activity in which they are involved. So, for example, Innin, being a planet Venus embodiment in such area of knowledge as astronomy, in other its area, in mathematics, appears as number 9, and in literature as a suffix - in. Her brother Uta, in astronomy representing the sun, in mathematics represents number 8, and in literature u ť suffix;. It, in turn, besides means that there are all bases to believe that Armenian is a key to disclosure of undercover sense of Sumer eposes.

However we will not be limited to the above facts and we will address related communications god Uta and the goddess Innin.

B Sumer eposes of Innin famous to us appears as the daughter of lunar god Xing, as the daughter of heavenly god Ana, and even as the daughter of god of wisdom Enki. It causes bewilderment in the environment of shumerolog, however actually there is nothing unusual...

Is obvious, the word “daughter“ used in Sumer eposes too literally is perceived by shumerologa.

When someone speaks “the daughter, the daughter, the daughter“, it does not mean at all that he addresses own daughter, and also when someone speaks “father“, it does not mean that it withbesednik surely is his own father. Respect of this sort for the interlocutor is inherited by us from far ancestors, and therefore the seeming discrepancies in Sumer eposes at all and are not those. Even when from the third party (in this case, from authors / authors) Innin is called a daughter Ana, and then Xing etc., it does not mean existence of direct relationship at all, and the status Innin in relation to this or that god is just underlined and it is caused by that east mentality which often remains outside attention of part of the European researchers.

However the main thing here that the relations Innin - Xing, Innin - An and Innin - Enki it is necessary to perceive as we already told, not as banal the daughter - the father and as something, dictated by need of transfer of concrete information on interaction at that interaction in various areas of knowledge depending on a context.

If from all previous text clearly that it is about determination of some coordinates or about astronomical measurements, then relationship Innin - Cyn has to be considered as relationship of Venus and the Moon, relationship Innin - Ana as relationship of Venus and Neba1. However here it is necessary to consider that cross interrelations are possible. For example, if in some case Innin personifies the planet Venus, then is not excluded at all that in this case Enki can personify not the planet Earth, and such philosophical concept as Wisdom. Innin as Venus, as the Morning or Evening star which since the oldest times specifies a way to the person without any doubt in symbolical representations Sumer had to unite to such concepts as wisdom and knowledge which were personified by Enki therefore for understanding of true meaning of the text it is necessary to be very attentive.

It appears, in literature, especially in the light of Armenian, this relationship is very transparent too. For example, the name of god Ana as we already noted it, corresponds to the Armenian an prefix (not - without-) which, adjoining the word “havat“ (belief), forms “anhavat“ (incorrect, not the believer). The name of lunar god Xing plays a similar role, though appears as independent dictionary unit “vain, empty“, but, adjoining the word “havat“, forms “snahavat“ (superstitious, trusting in empty).

Thanks to the given examples the impression can be made that ancient Armenians showed disrespect for such gods as An and Xing. Actually it not so...

truly to understand the reason of the similar phenomenon, it is necessary to return to a fragment from the poem “Enuma Elish“ where it is told:

Yes make to deities a grain sacrifice!

yes make to Deities a grain sacrifice!

Without neglect of gods yes contain! Let the countries they will ennoble

, Let the temples they will erect

, Truly will divide

gods black-headed between themselves!

From the given lines it is clear that during a certain historical period there was a division of gods and when “black-headed“ chose from the list of gods for themselves the Supreme god, it did not mean at all that to other gods they treated with neglect.

In this initial stage the word “Anhavat“, for Armenians defined the tribe which Supreme god was heavenly god - An, in turn “Snahavat“ defined the tribe which Supreme god was lunar god Xing, and it at total absence of any negative semantic loadings. However, apparently, in the subsequent there are events which negatively affected relationship of once brotherly tribes and then it is necessary to assume that sympathies of Armenians in relation to the relatives are transformed to antipathy and it is shown in word formation in the form of the denying an-and sin prefixes therefore in Armenian of “Anhavat“ gained negative Incorrect value, and “Snahavat“ Superstitious value. Armenians considered 2

the Supreme god of god with an epithet Enki (the Lord of Earth) who is “ of Haya “ that actually and there is a self-name of Armenians - “ of Hay “.

In all this are some subtleties about which we will talk in chapter devoted to god of “Haya“, here we will come back to what began with, namely, to the Armenian name of the moon “Lusin“...

1 There is a hypothesis Zachariah Sitchina about alien essence of our civilization. We do not undertake to disprove or protect Sitchin`s hypothesis, but according to this hypothesis of An represents the mysterious planet of Crossing - to Neber that in a root is not true. Actually in the poem it is about the city of Nippur which right reading of the name Nubar that on “Pervach“ Armenian means. Certainly one that this city served as a starting point at determination of coordinates and to it we still will have an occasion to return in the subsequent.

2 It is similar to semantic movement of the Greek word barbaros which, at the beginning, without any negative values, defined speaking on other, not Greek, language. **

Light Innin

we Will notice

that if asked the Armenian admirer of god of the moon a question - “In whom you believe? “, in reply would hear - “Lusinin“ or “Lusnin“, and it the same as to “Moon“, “Person Xing“, “Light Innin“, “Light of Nine“ and the most important “Light Innin“. It is important

so far as we meet the phrase “Light Innin“ nearly in each Sumer epos where it is mentioned.

- Light Innin for the chelovek crying gets (The myth about the Flood)

- Light Innin truly sent one way (Inanna and Enki) to

- Light Innin as bitterly she cries (The epos about Gilgameshe)

- And well, we will go - to Light Innin! (Niskhozhdeniye Innin to the lower world)
and so on...

What turns out? It turns out that asking the admirer of the Moon about object of his belief, we suddenly find out that actually he is an admirer not only the Moon, but also Venus. Whether can be that it only just for show the admirer of the Moon, but, for some reasons hides that actually he is an admirer of Venus? whether

Is possible that here traces of rivalry of priestly clans are shown?

Anyway, it is useful to ask a question: whether there are some data allowing to say that in the ancient time there were serious collisions between admirers of different stars?

Appears is... In many Armenian myths of Areg (sun) and Lusin (moon) act as the brother and the sister and that is very important, they often are in a condition of an antagonism. 1

Thus, we can really speak about existence of the competition between various priestly clans.

However here that dawned on me once: it appears, to say “Lusinin“ (to the moon), it, besides, the same as to tell to “the Light Nine“ and consequently to mean all Nine (!) planets of solar system.

Thus, in “Lusinin“ at all not the preference of one planet in relation to another, and preference of all planets in relation to any one of them vualizirutsya!!! It is very important and it in a root changes all our representations! It turns out that we should treat even more attentively words from the poem “Enuma Elish“ where the following is told literally:

will be divided Truly gods black-headed between themselves!

to us how many names we gave it, the main thing - it is truly god ours

Thus, it is possible to think that there was a category of people which denying in general, not only nominal division, but also any worship of one “useful“ subject to the detriment of the others. It, in turn, is possible only in certain conditions. This category of people belonged to most scientifically - the developed environment of ancient society and moreover, in the community had strongly expressed atheistic outlook, or these people were monotheists. Being expressed more precisely, most likely their outlook should be uravnit with outlook of many modern scientists who, trusting in science, are sure of existence of Absolute reason who in the people is called God.

Of course, it is possible to argue on this subject, but my opponent has to explain before the reason of the following similar phenomenon consisting of two questions;

- Why a name of the Supreme God of Babylon Marduk is so similar with Armenian “ of mard “ (person)?

- Why, asking the Armenian admirer Boga Marduk - “To whom you trust?“, we would receive the answer of “mardukin“, exactly - in - exactly reproducing the Armenian phrase “mard u kin“ (the husband and the wife)?

If in reply nothing intelligible cannot be found, then in the light of similar inducement (“Lusinin“ =“ Mardukin“) it is necessary to refuse also references to coincidence. Therefore, it is necessary - to recognize one that a theological environment of Babylon was created by armyanoyazychny elements with scientific views on a being of things! Otherwise why to them was to throw up to the Babylon plebs of God which name at inducement would express deeply - the social (Marxist) principle - “The family is a cell of society.“?!

from this, in turn follows that not only in Babylon, but also much earlier, in Shumerakh and Aratta a theological environment was created by armyanoyazychny elements! Having recognized it, we will understand why Sumer god Enki, Haya called (Hay- the Armenian, Haya- he is Armenian).

1 The fact that in the majority of these myths the Sun acts as the sister, and the Moon as the brother Is remarkable. In the subsequent this remarkable phenomenon will help us to understand sense of a word-play which actually existed in uniform armyano - Sumer tradition. In one of these myths god`s children the Sun and the Moon, on command of the father have to guard the world serially day and night. On a lot the Sun had to work at night. From - for it between them there was a dispute. God interfered and the world at night, and Aregu (Sun) - enjoined to guard Lucina in the afternoon. The father gives to the Sun of a needle that it pricked eyes that who will look at it. In other myth, the goddess - mother interferes with dispute. She gives a slap in the face Lucina and turns out at night. This counteraction is found out in the fact of invasion into Babylon of unknown tribes of kassit what falling of Babylon as the capitals of the world followed to. I place emphasis that no invasion from the outside existed. As, someone truly noticed, the word of “cartridges“ comes from the hettsky word “kasku“ that “Moon“ means. From this, leaves that in Babylon, there was a revolution therefore to the power, to replace admirers of the Sun, admirers of the Moon came. **

of Snakes - a totem of Armenians

of Whom the motley snake bit


That and a motley rope is afraid

(an automated workplace. plank beds. a proverb)

U shumer “ of Haya “ it was esteemed by God of wisdom in shape of the Snake, and here that in this regard is interesting. When bedouins tell “Haya“ - they mean a snake. It is interesting whether modern bedouins know that “Hay“ means the Armenian? Of course not, but their ancient ancestors perfectly knew it. Then they were afraid of Armenians much more, than today a dragon. Bedouins so strongly are afraid of snakes that Tserer wrote: “Bedouins hate snakes as any other animals. They are afraid of them and always kill with loud shout - haya, haya!!!. Religious horror? “

Question posed not just question. Tserer clearly sees that bedouins are afraid of snakes not only because it is capable to sting, but that there is something other, going from time immemorial.

of Snakes was hated and not only bedouins were afraid... The Iranian Zoroastrians considered as the most evil omen appearance of a snake, and Kheta hated snakes, including them a symbol of the death which crept to their house.... Even more Jews hated snakes.

Armenians esteem not especially snakes too, but these are only modern Armenians... Not knowing that create! Even Raffi wrote: “From history we know that at Tigran Ervandida of a dragon and a dragon appeared on the Armenian flag“, and justifying oneself, he explained - “perhaps in memory of that victory that Tigran gained over a dragon“ 1.

However appeared a snake on the Armenian flag absolutely not for the reason what was assumed by Raffi (the Armenian writer) and even absolutely on the contrary.

However, the vast majority of us, as well as Raffi, are not ready to recognize that once the Snake could be object of worship or a totem of our ancestors.

intruded In our consciousness and even subconsciousness the bible phrase 2000 years ago - “The dragon was more cunning than all animals field...“, and cunning and insidiousness - twins - brothers.

However, hundreds of times re-reading the same chapter, I did not find a uniform occasion to accuse a snake of cunning, insidiousness or deception. Unless it is a dragon told: “Do not eat because death you will die!“, but did not die? Unless it is the Dragon did not allow to taste from the Life Tree, thereby depriving of the person of immortality?

If, worthy only concepts not to lukavstvovat a hedgehog in a justification, arguing about unclear and not understood, then in what the reason for which I have to begin to hate a snake and whether has to.?

By Christ`s lips it is told: - “Be wise as snakes and are mild as pigeons!“. Whether so to assimilate to me a snake with a pigeon, or to neglect the Future Christ Redeemer`s words?

the Subjective perception of the nature caused by the continuous civilization process which is taking away us further and further by nature caused our judgments of snakes. Also there are they not only of vast comments of a bible parable, but also of terrifying stories of those who were stung once by a snake or about those who died from a sting of a snake. confirming to

One another, creates especially narrow-minded, but resistant and indisputable opinion - the Snake is the Evil. Someone else will remember that in Tibet “a green snake“ call hatred that in China the snake was registered in the five of the most harmful animals. If in Tibet, in China and India and in the majority of other Asian countries the attitude towards snakes is dual (for example in India Buddha is represented sitting under shelter, symbolizing protection, cobras from seven by hoods, and in the Chinese mythology we find colubrine gods - primogenitors.) in the Middle East and in the Mediterranean other picture is traced absolutely... The region is as if divided into those who unambiguously hate snakes and those who esteems them.

In a hettsky legend “The myth about a dragon poverzheniye“ God Teshub fights with awful god Janka (Janka is translated as the Snake) for domination on the earth. Teshub asks for the help other gods, but only one goddess who, having given to drink Janka, helps Teshubu to deal shortly with him takes the his part... However the most radical, in the negative plan, the attitude towards snakes is traced in Judaic traditions. It is very important to notice it as it is necessary to understand and forget that sets of Christian traditions are the cornerstone Judaic, and traditions, as a matter of fact, have the forming influence on our views of rather many things and the phenomena...

appears In Hebrew mythology the Dragon of Rahav who was called also Heavenly King of Egypt and which, supporting Egyptians in their conflict with Jews, begged God not to ruin army of the Pharaoh.

Estesstvenno, that for him, everything comes to an end it is deplorable - having risen against the Lord, the Dragon was drowned therefore it is also natural that also the destiny of a bible dragon because it is the same Dragon - the enemy of Jews is deplorable, and following the same logic, the enemy of all mankind who, by rules of a genre, has to be punished and damned. Exactly from here the tradition which became Christian presenting a snake the enemy of mankind and even identifying a snake with satanoy2 proceeds.

And still any legend, any myth conceal in themselves echoes of bygone historical events and it is important to us to understand that in these works it is necessary to consider as historical reality and that they is not present...

It is unambiguously possible to approve one - all similar myths go back to an era when this or that object of flora and fauna was a philosophical symbol and a concrete totem and consequently, a distinctive sign (coat of arms) of this or that, concrete tribe.

Jack Tresidder, in the book “Dictionary of Symbols“ writes literally the following: “A snake - the most essential and difficult of all symbols embodied in animals, perhaps, the most ancient of them.... The snake was in the first turn a magic symbol of forces which generated life, sometimes it represented God - the Creator.“.

Elena Blavatskaya wrote - “The dragon was always a symbol of the Adherent and his immortal forces and divine knowledge... Snake carrier of knowledge and wisdom“.

“ the Serpent connected good luck Wisdom since the earliest times about which we only have historical data“ - S. Uek wrote.

Fillon Biblskiy3 which pripisyval4 the cult of a snake to Tautou`s God, wrote: -

“The nature of a dragon and snakes idolized Taavt, and after it already Phoenicians and Egyptians. According to its doctrine, this animal more all other reptiles have spirit; it differs in the fiery nature, and also, thanks to the spirit, I neprevoskhodimoit speed: it has neither legs, nor hands, nor something other of extremities, than at the movements all other animals use. It takes various forms and the forms, and during a way moves turbinal, with any speed. It is very durable, and by the nature, having dumped an old age, not only looks younger, but also receives an increment in size, and, having reached a certain size, it, at last, is destroyed in itself. So it was brought in sacred books by Taavt. That is why this genus of animals is involved in religious rites and mysteries. About is mute we spoke in the records entitled “Etotiya“ enough. In the same place it was proved that it is is eternal and again allowed in itself as it was told earlier. This animal does not die ordinary death if only it is not struck with some force. Phoenicians call it the Kind Deity. In this way and Egyptians named it Knif. They gave it the head of a hawk, owing to energy of this bird. And Aeneas called by them the most great interpreter of sacraments and isrogrammaty (him Arey Gerakleopolit translated into Greek), allegorically speaks literally so about it: “The first, the most divine - the dragon having an appearance of a hawk very beautiful. Every time as it opened eyes, it filled everything in the primitive country with light, and [on the contrary] there came the gloom, only it closed them“. Aeneas hinted also that this being fiery, owing to the fact that tell about him as if it “lit up“. And “to light up“ - property of light.

“and Ferekid borrowed this subject from Phoenicians and stated the doctrine about god called by it Ofion and about Ofionidakh about which we will tell another time. However, and Egyptians represent the world on the basis of the same representation. They draw the closed airfigurative and ognevidny circle with the dragon stretched in the middle in an image of a hawk - the Kind Deity which is valid to connect. All drawing reminds ours Θ: around they designate the Universe, and the dragon connecting it in the middle - the Good Deity. In the sacred collection of the Persian cult the magician Zoroastr literally tells the following: “God has the head of a hawk. It is very first, imperishable, eternal, not given rise, unseparable, not having similarity, the manager of any benefit, the most incorruptible at all, the kindest of kind, the wisest of wise, the father of legality and justice who learned himself, natural, perfect, wise, and he is one inventor of sacred natural force“. The same transfers about it and Ostan in the composition under the title of “Vosmiknizhiye“.

All borrowed an initial subject Taavt and learned about the nature of things as it was mentioned above. They consecrated the first elements in the form of snakes in the temples built by them, and in honor of them they celebrated holidays, made sacrifices and orgies as they considered them as the most great gods and managers of the Universe. Concerning snakes enough is told now.“

At Fillon, of course, is a lot of confusion, but the main thing that it recorded deeply positive perception of a symbol of a snake in such ancient centers of a civilization as Egypt and Phoenicia.

Then the question is raised: in what way so ancient and positive symbol gained such unenviable image? The answer is rather simple: when we speak about the tribe which totem was a snake, it is necessary to guess that, has to be, in the history of mankind there was a period when this tribe, generating to itself natural hatred of subordinates of tribes, dominated in all Middle East and the Mediterranean.

Always or almost always what is loved and esteemed by our enemy and the tyrant becomes hated to us and therefore for the subordinated tribes of the Dragon became a symbol of the Evil, Death, Darkness and through this mediation hatred to the Snake got into the Christian world where the coat of arms began to reckon with the image of the hero killing a snake as one of the best coats of arms.

What the tribe is? All aforesaid allows us to narrow search space.

If a snake were hated Kheta, by Jews and Persians, then this tribe, most likely was located, in - the first, in the neighbourhood with them, in - the second, between them. Therefore, on the Armenian Highlands and to Entre Rios...

Thus, we have an indirect demonstration that a logical chain: Shumery-the Snake - God Enki - God of haya - hay (the self-name of Armenians) - Aratta - Ararat - Armenia , has the right for existence.

It is known that any indirect demonstration stops being that when indirect demonstrations of the same phenomenon it appears more than one. In this regard it is necessary to remember some more “indirect demonstrations“:

1) already cited by me Raffi that on Tigran Ervandid`s flag the snake and a dragon appeared,

2) Armenians the word of “cap“ designated not only a snakeskin, but also own clothes,

3) Armenians esteemed harmless Uzha (lord), calling him the Armenian, that is - hay. Manuk Abegyan writes

that at ancient Armenians honoring of a snake is confirmed by a set of the facts. According to legends, each house has the invisible keeper. The snake is happiness of the house therefore it was cut on doors of houses, on columns and furniture. Understanding its power in questions of fertility, women wore jewelry in the form of a snake. Such place names as Odzun (odz - on are explained by a cult of a snake - Armenian a snake), Odzaberd (Zmeinnaya fortress), Odzi gt (river Zmeinnaya), Odzi kakhak (the City of Snakes), etc.

Here the certificate of the Armenian historian of 5 century Eznik Kokhbatsi from his book “Denial of Heresies“: “And those who were called lords wild accepted shape of the person, shape of a snake; thereby the Satan managed to enter honoring of a snake into the world...“ Pointing 5

to this fragment, A. Varpetyan writes - “The fanatical Christian, Kokhbatsi with indignation speaks about the belief which was steadily occurring among Armenians according to which souls of ancestors can live in a body of a snake and protect their edge. And nevertheless, this belief held on at Armenians till the 19th century. According to M. of Abegyanu6, it is obliged by the origin to the fact that once snakes were perceived as ancestors“ 7.

1 Raffi. Collected works. volume IX. p. 100 on an automated workplace. language. Yerevan - 1958

2 Revelation of 12:9

3 Fillon from Bibl (Fillon Biblsky) “Phoenician history“ Is considered

4 that Fillon was not right attributing Tautou a cult of a snake as simvolon God Tot there was a bird the Ibis which had a reputation for the eater of snakes. From there is conclusion that the Ibis was an enemy Zmey and consequently Zmey could not be related to Tot`s cult. In the real work we will show that this wrong opinion and a cult of a snake has a direct bearing on Tot`s cult with a symbol of the Ibis.

5eznik of Kokhbatsi of Vv. N e “Denial of heresies“ of

6 M. Abegyan. Compositions, t. 7, page 63 - 65

7 A. Varpetyan “Who such, at last Aryans?“ Yerevan 2008 p. 51


VIII. Language of the Snake Having been

in paws of a lion, tiger, bear or in an environment of pack of wolves, chances are one rescue less, than at a sting of a snake, and still comes to nobody to mind to identify these representatives of fauna with death, the evil or darkness, on the contrary, these cruel predators are represented on the coats of arms of many states.

from this besides follows that in perception the person of a snake, a lion or a tiger the large role is played by not objective perception of reality, but the centuries-old ideological pressure which managed to form steady stereotypes both on conscious and on subconscious levels.

meanwhile, free from influence of all ideologies, the person, close to the nature, what it was at the beginning of a civilization, estimating qualities of the Snake, perceives it as a fine role model to which in any parameters any other representative of fauna cannot be compared.

Representations of Egyptians, shumer and Babylonians of rather snake language were far not so banal as we see it (besides under influence iudeysko - Christian ideology) in the western folklore where the doubled language is an occasion to assume hypocrisy and deception. When Herodotus reported that Egyptians have a double sort a letter “... one demotic (national), and other iyeratichesky (priestly).“, he could not know that it is not about system of the letter per se, and about language...

From - for it in modern Egyptology there were incidents. Actually “the Book of the Dead“ or something else, are not written down some other than the letter occurring at that time, just reading language another - the Snake Haya Language (Armenians). He could not know that in Sumer there was already something similar... As a matter of fact, Herodotus could not know anything about the country of Sumer. Meanwhile, today and now, in a set there are written certificates Sumer about the secret, priestly letter.

From Sumer texts is known of existence of this secret language; somewhere it is called by eme - gal “great language“, somewhere eme - sukud (-da) “sublime language“, somewhere eme - suh (-a) “the chosen language“, and somewhere eme - te - na “curve language“. One of problems of a shumerologiya consists just that it is not possible to find this secret language. 1

I make bold to claim that similar plates will never be found for that simple reason that they did not exist in the nature! It does not mean at all that there was no secret priestly letter. On the contrary, I already expressed the opinion that the Armenian role will not be estimated yet in last chapter, any taynopisny text will not be read. we Will imagine

that before us a task to write certain taynopis. If for this purpose we use one language, then a technological row will be quite poor and by that it will be easy to be deciphered. Any modern cryptographer will confirm to you that the encryptions made in one language do not represent a big puzzle, and what is much more difficult, when the ciphered text is based on duplication of languages, in particular when a double - language does not give in to recognition. In our case a double - language is distinguished also this language - Armenian. For descriptive reasons I will give absolutely small example:

In the Sumer myth `` Gilgamesh and tree to Hulupp `` is lines in which it is said that the eagle and a snake live on a tree to Hulupp. A great number of the European researchers expressed the conviction more than once that the tree to Hulupp is meant as Iva. It appears, their statements can be confirmed by means of Armenian because Iva on Armenian Ur (Uri), and Ur, as we know, is the Sumer city. So that truly to understand value of this text, it is necessary to know that the Armenian name of the Willow - Ur (> Uri), therefore it is about the city of Ur. Knowing that Zmey it is “hay“ and that hay is a self-name of Armenians, it is easy to guess that for definition of that with whom exactly in the city of Ur there live in neighborliness Armenians, needs to be found out what tribe possessed a totemichesky symbol the Eagle.

I consider necessary to tell that it is the most outstanding example and still I prefer to break a statement order therefore I will give other examples later.

K to what we came? - If we know that Sumer language, is language demotic (that is common people language), and existence of Armenian during the studied era is not traced in general, but nevertheless it becomes clear that Sumer words and phrases at the translation into Armenian find existence of the systematized syncope (shift of semantic accents), then it means: a) both languages are languages of the same cultural segment, b) Sumer language is language of common people, and Armenian is secret iyeratichesky language which existence also should not have been traced.

So far we do not recognize that Armenian is the phenomenon the most ancient and the phenomenon with own written system (and that “ãðàáàð“ - the artificial phenomenon to a wound - the Christian period), we will not be able to read any Sumer taynopis, we will not be able to read any taynopis in general, it be written on the Babylon or Egyptian steles or in the Old Testament, but if we recognize...

Giambattista Vico absolutely not for nothing reminds us the myth of Kadm who: - “... kills a big snake; sows her teeth; from furrows the armed people are born; he throws into them a big stone; they fight to death, and, at last, Kadm turns into a snake. It is that the inventor there was that Kadm who transferred letters to Greeks... “ Vico tells a legend in which it is about the historical period when carriers iyeratichesky - Armenian, grammars and mathematics (the academician Geruni - from an automated workplace. mat e mat “finger plus finger“) carried the knowledge of the world. Pay attention to the word - “barbaros“ now. Today it almost abusive - the barbarian. Davnym-long ago it designated, only the people speaking not on Greek, but even earlier it was the Armenian phrase bar bari “kind word“ with which Kadma (plural!!!) went across all Greece, precisely as, a millennium later apostles carried ideas of Christianity worldwide.

By the way and who can explain from where Russian -“ Tarab`s a rshchina“? Unless not from an automated workplace. tar (letter) and of bar (word)?

1. Falkenstein 1959, 18 § 4


“I forgot the people and the house of the father“

Listen, the son, silence -

this dead ripple of silence,

where echoes to a bottom go.

Silence where hearts grow dumb,

where do not dare to raise faces

F. G. Lorca “Silence“

One more stumbling block, directly related to a question of an origin of Armenians, is a question of existence or lack of the Armenian pre-Christian writing.

the Academic position on the matter consists that till 5th century AD Armenians had no alphabet. However and here, in the same way as well as in a question of an origin of the names hay and armen, there is no uniform position concerning that what alphabet of the people, in that case, Armenians used. One claim that it was Greek, others Assyrian, trety, pointing to hoarstones of the tsar Artashes, consider that Armenians used the Aramaic alphabet, the fourth speak about Persian, the fifth about an urartsky cuneiform writing.

Supporters of a hypothesis of existence of writing in pre-Christian Armenia mark time, trying to smooth acute angles which stick out every time at discussions of a role of Christian church in the matter. Their so ambiguous position gives to opponents of this hypothesis the chance to push out a question for the sphere of serjezny scientific discussions.

The version about disastrous influence zoroastrizma1 is provided as one of consensual versions concerning disappearance of the Armenian pre-Christian writing, with a destructive strength of the first tsar of the Sasanidsky dynasty Artashir (224 - 241) and his son Shapukh I (241 - 272) who got into Armenia in board therefore gradual derogation from primordial Armenian belief to Zoroastrianism allegedly took place. It is specified Artashir`s order on that “Ormizd`s fire that at top of the bagina which is in Bagavana unextinguishably burned“ 2, and also on the fact of destruction by Artashir of the statues devoted to the sun and the moon, erected by the tsar Valarshak Parfyanin. All this

is urged to convince the reader that rigidity of the actions of Gregory the Enlightener described by the Armenian historians was directed against Zoroastrians and that the Christian church has no relation to loss by Armenians of writing. Similar attempt of smoothing of waspstry corners it is clear and still it is not necessary to sin before history, representing innocent those who once had imprudence to sin. And the church blames not for a sin, as for not repentance any more.

I hold the opinion that however the fault of church was not big, now it does not need special protection. Its further historical role, activity of her outstanding representatives in preservation of the Armenian originality and consciousness is huge, its role in modern society is invaluable also it enough that any soberminded Armenian (the believer he or not) identified it with those fortresses of Armenia that were destroyed at the dawn of a hristianization.

Today when in all territory of Historical Armenia it is almost impossible to find monuments of the pagan past, the impression is made that this past at Armenians never existed... All that remained was considered as a merit of Christians who later all some years after the beginning of a hristianization wrote that Armenia before adoption of Christianity was “wild, pustoprozhny and bestial“ the 3rd country.

True the fact that Armenia, having passed test by Zoroastrianism already once became the first-ever country where by the end 3 - go centuries AD for hitherto the driven Christians the real possibility of creation of the Christian state appeared and therefore Armenia assumed the very first and crushing. Hundreds of thousands of Christians from around the world arrived under protection of the tsar Tiridat.

Joining ranks of local Christians, they splashed out all rage which collected for many years persecutions and hatred on all the fact that though somehow had relations to paganism. But unless only cruelty of the first blow losses which were suffered by Armenia are explainable?

All culture in general including in particular writing, were sentenced to destruction. In the world we do not observe similar anywhere and therefore the question only in that is Why?.

If to take for the truth the statement that Armenia before adoption of Christianity was “wild, empty and bestial“ the country, what then to do with certificates of overseas authors who clearly speak about existence in Armenia of written culture, about majestic pagan temples, about the rich cities and settlements, about amazing works of art, about well trained army, about laws and at last about theater of times of tsars Tigran, Artavazd and Abgar? Really all this was created by

against total absence of culture, in “wild, empty and bestial“ the country?

In one place Agafangel, describing Gregory the Enlightener`s acts, writes literally the following: - “. immeasurably removed their [Armenians] from their primordial traditions, before that they told “I forgot the people and the house of the father““... I tell

I again - Here there was something special, something like that the sentence on obligatory, full eradication was pronounced to that. But What for?!