The pantheon of Armenian gods, initially worshipped byProto-Armenians, inherited their essential elements from the religious beliefs and mythologies of theProto-Indo-Europeans and peoples of theArmenian Highlands. Historians distinguish a significant body ofIndo-European language words which were used in Armenian pagan rites. The oldest cults are believed to have worshipped a creator called Ar[3][unreliable source?] (or possibly Ara), embodied as the sun (Arev or Areg); the ancient Armenians called themselves "children of the sun". Also among the most ancient types of Indo-European-derived worship are the cults of eagles and lions, and of the sky.[4]
After the establishment of Iranian dominance in Armenia in the 1st millennium BCE, Zoroastrianism had a major influence on Armenian religion. Until the late Parthian period, the Armenian lands adhered to a syncretic form of Mazdaism, which mixed Iranian religious concepts with traditional Armenian beliefs.[5] For example, the supreme god of the Armenian pantheon, Vanatur, was later replaced byAramazd (theParthian form ofAhura Mazda).[5] However, the Armenian version of Aramazd preserved many native Armenian aspects. Similarly, the traditional Armenian goddess of fertility, Nar, was replaced byAnahit, which may derived from PersianAnahita, although the Armenian goddess was entirely distinct from her Iranian counterpart.
After the formal adoption ofChristianity in the 4th century CE, after facing much persecution, led the ancient myths and beliefs to adhere more closely to Christian beliefs.[6] Biblical characters took over the functions of the archaic gods and spirits. For example,John the Baptist inherited certain features of Vahagn and Tir, and the archangelGabriel took on elements of Vahagn.
Georg Brandes described the Armenian gods in his book: “When Armenia accepted Christianity, it was not only the temples which were destroyed, but also the songs and poems about the old gods and heroes that the people sang. We have only rare segments of these songs and poems, segments which bear witness of a great spiritual wealth and the power of creation of this people and these alone are sufficient reason enough for recreating the temples of the old Armenian gods. These gods were neither the Asian heavenly demons nor the precious and the delicate Greek gods, but something that reflected the characteristics of the Armenian people which they have been polishing through the ages, namely ambitious, wise and good-hearted.”[7]
The pantheon of pre-Christian Armenia changed over the centuries. Originally native Armenian in nature, the pantheon was modified through,Hurro-Urartian,Semitic,Iranian andGreek influences.
One common motif that spanned many or all pagan Armenian pantheons was the belief in a ruling triad of supreme gods, usually comprising a chief, creator god, his thunder god son, and a mother goddess.
These gods are believed to have been native Armenian gods, worshipped during the earliest eras of Armenian history (Proto-Armenian). There is also likely influence from the indigenous beliefs of theArmenian Highlands.
Areg (Arev) (Արեգ) orAr (Ար) - god of the Sun, comparable with MesopotamianUtu.[8] Likely also known as, or developed into, Ara. This god was probably mentioned on the Urartian-era Door of Meher (as Ara or Arwaa).[9] LinguistsMartin E. Huld andBirgit Anette Olsen state that the wordarew (Արև) is cognate to the Indian nameRavi, also meaning "sun".[10][11] This etymological connection, argues H. Martirosyan, indicates an inheritedArmeno-Aryan poetical expression.[12]
Astłik[13] (Աստղիկ) - cognate to the Mesopotamian goddessInanna, identified withVenus. A fertility goddess and consort ofVahagn, sharing a temple with him in the city ofAshtishat.[1] The holiday ofVardavar was originally in honor of Astɫik. The name "Astɫik" derives fromastɫ (Աստղ) "star" from Proto-Indo-European*h₂stḗr plus the Armenian diminutive suffix-ik.[14]
Angeł – "the Invisible" (literally: "unseen"), god of the underworld.[17] The main temple of Angeł was located at Angeł-tun (House of Angeł), which possibly corresponded to the Ingalova ofHittite and Ingelene/Ingilena ofGreek andLatin records, likely located near modernEğil.[18] Comparable withNergal andHades.
Tork Angegh (Տորք Անգեղ) – "Given by Angeł". A great-grandson of Hayk.[19] A monstrous and ugly hero. Threw massive boulders to sink enemy ships in theBlack Sea.[20] Sometimes equated withThor andPolyphemus and possiblyTarḫunna.
Amanor (Ամանոր) – "The bearer of new fruits" (the god of the new year,Navasard). May or may not have been the same god as Vanatur.[21]
Vanatur (Վանատուր) – Either meaning "the Lord ofVan" or "giving asylum", Vanatur was the god of hospitality. He may or may not have been the same god as Amanor.[21] Later equated withAramazd andZeus.
Nvard (Նվարդ) – Consort of Ara. Comparable with Nane and Inanna (Ishtar). Likely developed into Anahit.[22]
Tsovinar (Ծովինար) – "Nar of the Sea", goddess of waters and the ocean. Perhaps also a lightning goddess. Became the consort of Vahagn.[23] Possibly connected toInara.
Andndayin ōj (Անդնդային օձ), "the Abyssal Serpent" that lived in the black waters surrounding theworld tree.[24]
While the exact relationship between theBronze Age kingdom ofHayasa-Azzi and Armenians is uncertain, many scholars believe that there is a connection (compare Hayasa with the Armenian endonyms Hayastan and Hay). Not much is known about the Hayasan pantheon but some names survive via Hittite records. The triad may have comprised Ugur, Inanna, and Tarumu.[25]
Ugur – The chief god of the Hayasan pantheon. Represented by the divine ideogram U.GUR in Hittite records, which is equated with the Sumerian godNergal. This god's name is unknown, but it may have been Angeł, Hayk, Ar, or a variation of the Hattian godŠulikatte. Probably the father of Terettitunnis and Tarumu. May also have been associated with SemiticEl (Elkunirša in Hittite).[26]
Inanna – The consort of the chief god of Hayasa. Like her husband, her name has not survived, but it is speculated that she was an early form of Anahit, and associated with the HittiteAsertu.[25]
Terittitunnis – Possibly an early form of Vahagn. Perhaps related to GreekTriton.[27]
Tarumu – The sixth god of the Hayasan pantheon. Perhaps connected toTarhu.[27]
Baltaik – Possibly a goddess connected toWest Semitic Ba'alat (Astarte), with a probable Armenian diminutive suffix-ik (such as is present in the name of the goddess "Astɫik").[27] Alternately, it could etymologically derive from Proto Indo-European*bʰel– (meaning 'bright'), via the*bʰel-to form.[28]
Izzistanus(?) – A proposed reconstruction of a damaged name "s/t-an-nu-us". Perhaps a version ofHattianEstan (Ezzi Estan: 'good Estan').[27]
Unag-astuas orUnagastas – A deity mentioned in the treaty with the Hittites, but with unknown qualities. Likely connected, etymologically, to Astvats (Classical Armenian: Astuas), a name which continues to be used today forGod inArmenian Christianity. May have been a form of theSubarian god Astuvanu (Astupinu), who is equated with SumerianNergal.[29]
Ḫaldi orKhaldi – The chief god of Urartu. AnAkkadian deity (with a possible Armenian orGreco-Armenian name—compare toHelios) not introduced into the Urartian pantheon until the reign ofIshpuini.[30] Formed a triad with his sons Artinis and Teisheba.[1] Equated withBaal and Mitra/Mihr. Sometimes also connected to Hayk.
Arubani – Wife of Ḫaldi. Goddess of fertility and art. Possibly an early form of Anahit.[31]
Bagvarti orBagmashtu(Bagbartu) – Wife of Ḫaldi. Possibly a regional variant (of Armenian or Indo-Iranian origins) of Arubani, or perhaps a different goddess entirely.
Teispas orTeisheba – Storm god, a son of Ḫaldi, with whom he formed the lead triad of the gods. A variation of HurrianTeshub.[1]
Shivini orArtinis – Sun god, a son of Ḫaldi, with whom he formed the lead triad of the gods.[1] From the Proto-Indo-European and Hittite god Siu (compare with Zeus,Deus, etc.). Artinis is the Armenian form, literally meaning "sun god" and is possibly connected to Ara.
Selardi (orMelardi) – Moon god or goddess. Possibly the sister of Artinis (from Armeniansiela 'sister';ardi 'sun god').[1][32]
Zoroastrian influences penetrated Armenian culture during theAchaemenid Empire, though conversion was incomplete and syncretistic, and the Persians and Armenians never appeared to identify with each other as co-religionists[1] despite both referring to themselves as "Mazda worshipers."[2]
Aramazd (Արամազդ) – Cognate of the IranianAhura Mazda (orOrmazd), possibly mixed with Ara or Aram. Head of the pantheon, identified with Zeus in theinterpretatio graeca, with whom he shared many titles.[1][2] Along with Anahit and Vahagn formed a lead triad.[1] Equated with Vanatur and Aram and Ara, all of which he took aspects from. In time, the positive functions ofBaal Shamin were absorbed by Aramazd.[2]
Anahit (Անահիտ) – Cognate of the IranianAnahita. Probably originally related toSumerianInanna andBabylonian Anunit (Ishtar, Astarte) prior to Iranian presence in the region. The goddess of fertility and birth, and daughter or wife of Aramazd, Anahit is also identified withArtemis andAphrodite. Temples dedicated to Anahit were established inAni-Kammakh,Armavir,Artashat,Ashtishat.Ani is likely a derivation or alternate form of Anahit.
Mihr (Միհր) – Cognate with the IranianMithra. God of the sun and light, son ofAramazd, the brother ofAnahit andNane. Historically, despite his high place in the pantheon, worship of Mihr was eclipsed by Vahagn[1] (indeed, Mihr's worship appears to have been supplementary to Vahagn's[33]), and little is known about his worship aside from similarities to the Iranian Mithra and the absence of theMithraic mysteries.[1] Mihr was identified withHephaestus byMovses Khorenatsi and later authors.[2] His center of worship was located in Bagaharich,[1] and the temple of Garni was dedicated to him.
Omanos (Օմանոս) – The Armenian form of the ZoroastrianVohu Manah.[1]
Spandaramet (Սպանդարամետ) – Cognate of the IranianSpenta Armaiti,[1][34] a daughter of Aramazd, and cthonic goddess of fertility, vineyards[1] and the underworld.[34] Spandaramet was chosen by translators of some ArmenianBibles to convey the meaning ofΔιόνυσος) in2 Maccabees 6:7. Sometimes calledSandaramet[1] orSantamaret[34] denoting a connection to the underworld unique to Armenian theology, even in Christian writings.[1] Her kingdom is said to be inhabited by evil spirits calledSantarametakans.[35]
Tir (Տիր) orTiur – Cognate to either the IranianTir (orTishtrya) or (via Armeniandpir "scribe") the BabylonianNabu. In either case, the mercurial god of wisdom, written language, culture, and science; messenger of the gods[1][2][36] andpsychopomp.[2][37] Identified with the GreekApollo.[1] Tir's role as psychopomp may have been absorbed from theLuwian thunder godTarhunda, whose name had been used to translate that of the Mesopotamian underworld godNergal.[2] Tir's temple was located nearArtashat.
Vahagn (Վահագն) – A "k'aj" (քաջ brave). Etymologically derived from IranianVerethragna (viaVahram ->Vram ->Vam +-agn), however, the Armenian Vahagn had little to do with his Iranian namesake.[38] The storm god and dragon slayer, identified with the GreekHercules, this identification went full circle when Armenian translators of the Bible used Vahagn to translateἩρακλῆς in 2 Maccabees 4:19.[1] Sometimes referred to by the title Tsovean, particularly in his role as a god of the seas.[23] Vahagn may have originally been theHayasan god, Terittitunni,[39] who adopted some features of the Hurro-Urartian storm godTeshub/Teisheba. Christian folklore absorbed Vahagn's role as a storm or weather god into the archangelGabriel.[2]Derik housed the central temple to Vahagn.
Barsamin (Բարշամին) – God of sky and weather, derived from the Semitic godBaal Shamin.[1]
Nane (Նանե) – Cognate of the Elamitic Nanē, (via the BabylonianNanâ),[1][40] also assimilating aspects of thePhrygianCybele.[41] Daughter of Aramazd, sister of Anahit and Mihr. A goddess of motherhood, war, and wisdom. Identified withAthena.[40] Her cult was related toAnahit, both of their temples located near each other inGavar.
Armenian mytholgical monsters are creatures that resemble animals but are unnaturally shaped, are a mixture of different animals, half-sentient, or half-insentient.[42]The Classical Armenian demons and spirits have been studied many times in literature and typically are of Iranian or Semitic origin. Although it is accepted the majority are of Iranian origin,[43] the extent of the influence has not been determined.[44]Some of the Armenian demons of Iranian origin can be easily tied to their Iranian versions such as the Iranian Devk with the Armenian Dév. In later periods the names became more descriptive-forms or plainly ideophones. There was also a turn for the Semitic names prevailing. The majority of later Armenian demons are female and come from the southern and south-western areas of Historical Armenia.[43]
Al – The Al is a dwarfish evil spirit that attacks pregnant women and steals newborn babies. Described as half-animal and half-man, its teeth are of iron and nails of brass or copper. It usually wears a pointed hat covered in bells, and can become invisible.[45][46]
Aralez – Aralezner – The oldest gods in the Armenian pantheon, Aralez are dog-like creatures (modeled onGampr) with powers to resuscitate fallen warriors and resurrect the dead by licking wounds clean.
Devs – The Dev are air-composed spirit creatures originating fromZoroastrian mythology (theDaevas), and share many similarities to angels and demons. They reside in stony places and ruins, and usually keep to themselves.[46]
Shahapet – The Shahapet (Շահապետ), also called Khshathrapti, Shavod, Shoithrapaiti, Shvaz and Shvod, were usually friendly guardian spirits who could also be evil of Armenian,Slavic andPersian mythology, who typically appeared in the form of serpents. They inhabited houses, orchards, fields, forests and graveyards, among other places. The Shvaz type was more agriculturally oriented, while the Shvod was a guardian of the home.The Shvod were known to dwell within the walls of the homes, or the stable, throughout the winter months. As spring comes the spirit is banished through a ritual called Švot-outing known in Armenian as Švotahan. The ritual takes place on the final night of the month of February where the eldest woman chantes "Out with the Švot; in with Adar (March)!" and bangs on the walls with a broom or strips of leather. Since February is the month that the Švot is exiled from the home it is also the month where the spirit gets most active and mischevious believed to stimulate thoughts of love and procreation as springtime approaches. Some believed that the Švot would not leave gently and instead attempt to retaliate. "For according to beliefs recorded in various places, after being driven out of the house the Švot might try to sneak back in, in the form of a cat, or in the guise of a relative returning after a long absence. Then, in a mischievous or vindictive mood it might invite people out for a long walk, lead them astray, and abandon them." (Russel, 2013.) Many regions within Armenia have their unique takes on this spirit. For example, in Malatya they thought the Švot was an invisible being that deceived people and lead them to faraway places. While in Datem, they associated the Švot with a spring and when children would played too closely to the spring it would kidnap them.[47] A Shvod who is well-treated may reward the home's inhabitants with gold, but if mistreated might cause strife and leave.[46]
Nhang – The Nhang was a river-dwelling serpent-monster with shape shifting powers, often connected to the more conventional Armenian dragons. The creature could change into a seal or lure a man by transforming into a woman, then drag in and drown the victim to drink its blood. The word "Nhang" is sometimes used as a generic term for a sea-monster in ancient Armenian literature.[46]
Piatek – The Piatek is a large mammalian creature similar to a wingless griffin.
Vishap – A dragon closely associated with water, similar to the Leviathan. It is usually depicted as a winged snake or with a combination of elements from different animals. Prior to Iranian domination in Armenia, the dragons may have been called "geł".[48] May have been connected to HurrianUllikummi and HittiteIlluyanka.[48]
The K'aǰs: A Class of mythical creatures which are often described as spirits or demons. They are known to resemble Devs and Višaps. As for more unique characteristics, it is said that they dwell in mountains and other times are known for possessing temples. The K'aǰs hunt, fight, and steal wheat and wine from people. They are thought to control whirlwinds as well as being born only during sun showers, when it rains while the sun is shining. The way to kill a K'aǰ is by striking them with a lightning bolt. There are many tales about how these creatures originated. In some traditions it is thought they were the grandsons of Noah. "According to the folk tradition, the k'a s originate from one of the sons and the daughter of Noah named Astłik." (Petrosyan, 2020) However, in the pre-Christian pantheon Astłik was the goddess of love and the bride of Vahagn. In the pre-Christian version, it is suggested that the K'aǰs are both the sons and followers of Vahagn.[49]
Grogh: An ancient spirit who recorded the lives of individuals from their birth to their death. Its name translates to "writer" in the Armenian language. When a human being is born Grogh would record the infant into thebook of lifeand then began to scribe their deeds both good and bad. When the human being passes away Grogh claimed their soul and read back their life to them during their final judgment which is how the fate of the soul is decided. Some believe that it is best to open the windows in order to allow Grogh enterance into the house of an individual who's in agony and would not easily part ways with their soul. In certain myths Grogh is identified with the god of writing and knowledge and the scribe of the gods named Tir.[42]
Gishervan Merer: Gishervan Merer, translates to"mothers of the night," is an Armenian legend about spirits of the night which appear as elderly women dressed in black. Their goal is to steal the sun and if they were to succeed the entire human race would go extinct and the entire world would be shrouded in eternal darkness. It is said they live in old mills, dried wells, mountain gaps, and in a world hidden under the sea. At sunset the spirits believed the sun hid under the Earth so they rushed after it but once they finally made it to the other side of the globe it would already be too late and dusk would have taken place. In their dismay they exhale darkness which covers the entire world and would proceed to mischievously cause misfortune to human beings. This legend was recorded in the second half of the nineteenth century in Van by the enlightened bishop Garegin Sruanjteanc'. It is witnessed nowhere else in Armenia and the account of Sruanjteanc' is the only one. Scholars believe these spirits are nothing more than a metaphor for nighttime.[50]
Shamiram stares at the corpse of Ara the Beautiful (painting byVardges Sureniants, 1899).
These figures are mainly known through post-Christian sources, but have belonged to the pre-Christian mythology.[41] Many seem to be derived from Proto-Indo-European mythologies and religious traditions. It is suspected that Hayk, Ara, and Aram were originally deities, possibly from the oldest Armenian pantheon.[51]
Ara the Handsome, son of Aram. A handsome warrior slain in a war againstSemiramis, in some versions brought back to life by her prayers. Possibly, originally a personified version of the sun god Ar (Arev), likely mentioned on the Urartian-era Door of Meher.[9]
Aram, slayer of the giantBarsamin, possibly originally a war god known as Aremenius.[52] Father of Ara. The name Aram is likely an Armenian that directly developed fromProto-Indo-European*rēmo-, meaning "black".[53] The name is related to HinduRama.[a]
Grogh, spirit of the underworld, writing down the names of those who have died.
Hayk, legendary forefather of theArmenians, who led a successful rebellion against a Babylonian king namedBel.[41][55] When Bel and his armies pursued Hayk and his people, Hayk fired an arrow across the battle field, killing Bel and scaring off his forces.[55] Said to have been a giant. Possibly, a thunder/storm god originally.[56] Equated withḪaldi,Mitra, andOrion. The name Hayk may derive fromProto-Indo-European*poti– (lord, master, patriarch).[57]
Karapet, a pre-Christian Armenian mythological character identified withJohn the Baptist after the adoption of Christianity by the Armenians. Karapet is usually represented as a glittering long-haired thunder-god with a purple crown and a cross.
Nimrod, great-grandson ofNoah and the king ofShinar, Nimrod is depicted in the Bible as both a man of power in the earth and a mighty hunter.
Sanasar and Baghdasar, two brothers founded the town ofSason, ushering in the eponymous state. Sanasar was considered the ancestor of several generations of heroes of Sassoon. It is said that their mother was subject to a miraculous pregnancy, by drinking water from a certain fountain.[58]
Sargis, a hero, associated with pre-Christian myths, later identified with Christian saints who bore the same name. He is represented as a tall, slender, handsome knight mounted upon a white horse. Sarkis is able to raise the wind, storms and blizzards, and turn them against enemies.
Yervaz andYervant (Classical Armenian:Eruaz andEruand), mythical twins born from a woman of theArsacid dynasty of Armenia, distinguished by enormous features and over-sensitivity.
Petrosyan, Armen (2007). "State Pantheon of Greater Armenia: Earliest Sources".Aramazd: Armenian Journal of Near Eastern Studies.2:174–201.ISSN1829-1376.
Ahyan, Stepan (1982). "Les débuts de l'histoire d'Arménie et les trois fonctions indo-européennes".Revue de l'histoire des religions.199 (3):251–271.doi:10.3406/rhr.1982.4670.
Gelzer, Heinrich (1896)."Zur armenischen Götterlehre".Berichte über die Verhandlungen der Königlich Sächsischen Gesellschaft der Wissenschaften zu Leipzig:99–148.OCLC665221528.
^Armen Petrosyan argues that both ArmenianAram and IndicRama derive from a "common" Indo-European myth about a hero whose name means black (PIE*h₂reh₁mo-) defeating a foe named "bright, white, silver" (PIE*h₂erg-).[54]
^Ananikian, Mardiros Harootioon (1925).Armenian [mythology]. Archaeological Institute of America : Marshall Jones Company.{{cite book}}: CS1 maint: publisher location (link)
^G. Bernadis, L'Arminie et l'Europe, Geninve, 1903, p. 17
^abThe Cambridge Ancient History: III Part 1: The Prehistory of the Balkans, the Middle East and the Aegean World, Tenth to Eighth Centuries BC. Cambridge University Press. 1971. p. 335.
^Huld, Martin E. (1986). "Proto- and Post-Indo-European Designations for 'Sun.'".Zeitschrift für Vergleichende Sprachforschung.99 (2):194–202.JSTOR40848835.. Accessed 8 December 2022.
^Martirosyan, Hrach.Etymological Dictionary of the Armenian Inherited Lexicon. Leiden, The Netherlands: Brill, 23 November 2009. pp. 136-137.doi:10.1163/9789047426837
^Martirosyan, Hrach.Etymological Dictionary of the Armenian Inherited Lexicon. Leiden, The Netherlands: Brill, 23 November 2009. pp. 54-56. doi:https://doi.org/10.1163/9789047426837
'^Martirosyan, Hrach,An Armenian theonym of Indo-European origin: Ayg 'Dawn Goddess. In:Aramadz: Armenian Journal of Near Eastern Studies (2014). pp. 219-224.
^Petrosyan, Armen,Indo-European *wel- in Armenian mythology. In:Journal of Indo-European Studies (2016). pp. 132.
^Kavoukjian, MartirosArmenia, Subartu and Sumer[1] Montreal. (1987) pp. 71-72
^ab"Vahagn" inFacts on File Encyclopedia of World Mythology and Legend, Third Edition, by Anthony Mercanante and James Dow, Infobase, 2009. p.991
^Martirosyan, Hrach (2018). "Armenian Andndayin ōj and Vedic Áhi- Budhnyà- "Abyssal Serpent"".Farnah: Indo-Iranian and Indo-European Studies:191–197.
^abPetrosyan, ArmenThe Indo-European and Ancient Near Eastern Sources of the Armenian Epic[2] (2002) pp. 130.
^Petrosyan, ArmenThe Indo-European and Ancient Near Eastern Sources of the Armenian Epic[3] (2002) pp. 128-131.
^abcdPetrosyan, ArmenThe Indo-European and Ancient Near Eastern Sources of the Armenian Epic[4] (2002) pp. 106.
^Matiossian, Vartan (2009). "Azzi-Hayasa on the Black Sea? Another Puzzle of Armenian Origins". In: Hovannisian, Richard G (ed.). Armenian Pontus: the Trebizond-Black Sea communities. UCLA Armenian History and Culture Series. p. 77.
^Kavoukjian, MartirosArmenia, Subartu and Sumer[5] Montreal. (1987) pp. 136
^Zimansky, Paul (2012)."Imagining Haldi".Stories of Long Ago: Festschrift für Michael Roaf: 714.
^Piotrovsky, Boris B. (1969) The Ancient Civilization of Urartu: An Archaeological Adventure. Cowles Book Co.ISBN9780214667930
^"Tiur (Tur)" inFacts on File Encyclopedia of World Mythology and Legend, Third Edition, by Anthony Mercanante and James Dow, Infobase, 2009. p.959
^Petrosyan, ArmenThe Indo-European and Ancient Near Eastern Sources of the Armenian Epic[6] (2002) pp. 36.
^Petrosyan, ArmenThe Indo-European and Ancient Near Eastern Sources of the Armenian Epic[7] (2002) pp. 41.
^ab"Nane (Hanea)" inFacts on File Encyclopedia of World Mythology and Legend, Third Edition, by Anthony Mercanante and James Dow, Infobase, 2009. p.703
^Asatrian, G., & Tork Dalalian. (1999). "The Mothers of Night": An Armenian - East Iranian Parallel.Iran & the Caucasus,3/4, 171–172. http://www.jstor.org/stable/4030779
^Petrosyan, ArmenThe Indo-European and Ancient Near Eastern Sources of the Armenian Epic[9] (2002) pp. 57.
^"Aram" inFacts on File Encyclopedia of World Mythology and Legend, Third Edition, by Anthony Mercanante and James Dow, Infobase, 2009. p.96
^Petrosyan, ArmenThe Indo-European and Ancient Near Eastern Sources of the Armenian Epic[10] (2002) pp. 73.
^Petrosyan, Armen. "Armeno-Indian Epic Parallels". In:Journal of Indo-European Studies (JIES). Volume 45, Number 1 & 2, Spring/Summer 2017. pp. 174, 178-180 and footnote nr. 4.
^ab"Hayk" inFacts on File Encyclopedia of World Mythology and Legend, Third Edition, by Anthony Mercanante and James Dow, Infobase, 2009. p.452
^Petrosyan, ArmenProblems of Armenian Prehistory. Myth, Language, History[11] (2009) pp. 7, 12
^Petrosyan, ArmenThe Indo-European and Ancient Near Eastern Sources of the Armenian Epic[12] (2002) pp. 58.
