Armenians Have No Raison d’être, as Illustrated by the Hamshen Controversy

In 2011, the head of the Armenian National Committee of America, Aram Hamparian, drafted a short manifesto titled “We’re all Armenians”, close scrutiny of which suggests the title is literal; for, according to Hamparian, an Armenian is one with “2 Armenian parents, or 1, or who are 1/4, 1/8, 1/16, 1/32, or (like the late Princess Diana) 1/64 Armenian.” –Or, if I may continue this logic, an Armenian is anyone who has received a blood transfusion from an Armenian blood donor; or, anyone who has ever been sneezed on by an Armenian in a bus or crowded market; or, any woman who has ever been asked and consented to the lewd inquiry “Do you have a little Armenian in you? No? Do you want some?”

As wide a net as qualifying anyone with any infinitesimal fraction of Armenian blood as fully Armenian casts, which would likely make all of western Asia and Europe Armenian, all that was left was to make the remainder of mankind Armenian also; for, according to Hamparian, an Armenian is “[o]f all types, tastes, and varieties…Of all faiths, or no faith. Christian (like so many of us) or Muslim (like our Hamshen brothers and sisters)… part anything and everything… Armenians by birth, by choice, by citizenship, by spirit, by partnership… by accident…it’s with arms open to the world and all its wonder and diversity, that we cherish our special place among the family of nations”.

“1+1 is not always 2:the quality of [Armenians] is more important than the quantity of [Armenians]…One man is worth ten thousand if he be the best.”

Hamparian refers to this as a “big tent” approach to the Armenian identity; but if this string of rhetorical platitudes was somehow ever taken seriously and adopted as a national credo, that would make two things that took place under a big tent: first, the Armenian nation and, second, travelling circuses. Membership of every transient juggler, clown, contortionist, tight-rope walker, sword-swallower, fire-eater, dwarf, giant, bearded lady, freak and rabble of every variety would certainly turn the Armenian people into a circus; and, since Armenians are already obsessed with bread, we can officially adopt “PANEM ET CIRCENSES” as our national motto.

How can Armenia occupy a “special” or even a distinct place in “the family of nations” if anyone and everyone is or can be Armenian? Surely there was a Voskeritchian who could have whispered into Hamparians’s ear that something has value only in relation to its scarcity; to it conforming to a set of desirable characteristics which are tested by strict measures. Hamparian, who is on the more honest and well-meaning side of Armenian diaspora organizations, is no doubt in his mind attempting to shore up and increase the number of Armenians in the face of past and current attacks, both physically and psychologically; but, sheer numbers for the sake of numbers is not best. 1+1 is not always 2: the quality of men is more important than the quantity of men, as Heraclitus wrote, “One man is worth ten thousand if he be the best.” Is there nothing that an Armenian has to do or be to be properly Armenian?

It is very strange to hear that someone could “choose” to be Armenian, as Hamparian says, as if Armenian was a religion or entailed a unique worldview. If someone chooses to be a Jew, for example, first, one has to resolve to mutilate his genitalia; then, spend years reading form right to left in a number of legalistic tomes; adopt a peculiar mode of living, refuse to show a thirsty uncircumcised man to a spring, (non monstrare vias eadem nisi sacra colenti, quaesitum ad fontem solos deducere verpos. Juvenal 14.103–104) abstain from swine’s flesh, unleavened bread, shrimp and the delicious ‘lamb boiled in its mother’s milk’. Hamparian’s confusion is almost understandable, for what is one to say? “To be Armenian one must delight in roasted cow’s flesh but be generally omnivorous. An Armenian, if he likes, can put a spike through his genitalia like an Amazon tribesman. To be Armenian one must tell the future by looking at the lungs of a dove, the entrails of a puppy or a boy (Spondet amatorem tenerum vel divitis orbi testamentum ingens calidae pulmone columbae tractato Armenius vel Commagenus haruspex; pectora pullorum rimabitur, exta catelli,interdum et pueri; faciet quod deferat ipse. Juvenal 6.548–552) To be Armenian one must be proud that God became a man and came to earth but was believed by neither Roman nor Jew but accepted by an admittedly insane king of Armenia who was converted by the son of his father’s murderer.”?

“Are [Hamshens] Armenian or are they not Armenian? One camp says yes, another camp says no; and yet, somehow, both sides are wrong.”

This confusion about what it means to be Armenian is reflected in the recent contentious debate concerning the status of Armenians who were unwillingly converted to Islam, the so called Hamshens in present day Turkey, to whom Hamparian refers above, and also those who unwillingly intermarried with Turks or Kurds in the years following the genocide, which by most estimates constitute a few million. Are they Armenian or are they not Armenian? One camp says yes, another camp says no; and yet, somehow, both sides are wrong.

On one side, the modern, naïve, liberal, atheist Armenians, usually inhabiting Europe and America, who have been taught not to believe in the significance of race, and who are ready to denounce the most innocuous observation as ‘racist’, are ready to accept the Hamshens and the one-fourth or one-eighth Armenians as full fledged fellow Armenians. Yet, since the Hamshens and others neither speak Armenian nor identify as Armenian, their acceptance by liberal-minded Armenians can only be based purely on their racial lineage, by definition on ‘racist’ grounds. After all, the debate is not about the acceptance of black Africans or Chinese as Armenians, but people with various proportions of Armenian blood.

On the other side, the thick-headed, traditional, Christian Armenians, who are of the kind who express horror at mixed marriages and who without a second thought are proud to call themselves “Aryans” with a “Y”, outright reject Hamshens and the others in question on the grounds that they are Muslim, stubbornly insisting that what one believes is what makes an Armenian Armenian. These are many of the same people whose favorite word is Njdeh’s tseghagron (“race-religion”), but they cannot see that Christianity, the religion by which they admit or turn back Armenians, does not recognize the Armenian race or any race whatsoever, as Njdeh himself recognized in his denunciation of Christianity. The apostle “Paul” makes it very clear that Christians are to be raceless, classless, and sexless in a utopian Christian world order: “There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus.” (Galatians 3:28)

Nonetheless, this faction maintains that an Armenian must be Christian, and that Christianity is inseparable from the Armenian identity. When some from the other side point out the obvious, that Armenians existed several thousand years before Christianity and that king Tigran himself wasn’t Christian, they lamely respond that in the intervening seventeen-hundred years the two have since been woven into an inseparable whole. Thus, they hold that today an Armenian must be Christian and the adoption of a different, newer foreign religion, in this case, Islam, disqualifies them from being Armenian.

The administrators of “World and Armenia”, a webpage devoted to news of Armenian interest, rather succinctly summarize this point of view with the following words: “Had Armenians remained pagans, we would have been something like Yezdis today. Had Armenians converted into [sic.] Islam we would have been something like Kurds today. Regardless of how Christianity was started and spread in Armenia, Christianity today is an integral part of Armenian culture and identity. Christianity made us different and helped us develop a national identity to preserve our kind.”

“Aramazd is just as much not-Islam as Christianity is not-Islam”

The test for this, whether in fact such Armenians today genuinely value Christianity because of its role in preserving Armenians within a sea of Islam, or whether it is a rationalization intended to justify a purely emotional and dogmatic attachment, is the following, which I have proposed elsewhere: Granted, Christianity kept Armenians Armenian and distinct within the racial mélange of the Ottoman Empire; however, now that the majority of the Armenian population resides in foreign countries that are Christian, namely Russia, France, and the U.S., Christianity no longer serves to differentiate Armenians from others and is rather facilitating the advance of mixed marriages, in Russia with every Ruslan, in France with every Francoise, and in multiethnic 21stcentury America with an all-you-can-eat Las Vegas style buffet of Black, Hispanic, Jew, Asian and the common species of Irish-Scottish-German-Cherokee white American. Having thus been rendered ineffective in preserving the Armenian people, Christianity must be replaced with an ideology that is capable of serving Christianity’s former function in the current conditions. Such a spiritual ideology may be none other than the very same traditional Armenian religion scoffed at by atheist and Christian partisans alike. Remaining faithful to the native Armenian religion would not only have saved Armenian history from erasure, it would also have preserved Armenians as Armenians from the Arab and Muslim invasions; for, worship of Aramazd is just as much not-Islam as Christianity is not-Islam.

“Greater and more glorious Vartans and Avarairs”

It must be mentioned, however, that Armenian paganism might have preserved Armenia to a lesser degree than Christianity, since, along with Judaism and “Sabianism”, Christianity is viewed by classical Islam (as opposed to the Wahabi-Salafi-Takfiri caricature of Islam promoted by the Saudis) as lineal relatives and fellow “People of the Book” who, even if misguided, must be afforded special protection. Without this protection the Mosaic invaders might have felt free to deal with “idolatrous” Armenians with impunity and make the slightly higher tax burden gavours had to pay seem like nothing in comparison. But, this is speculation at this point in history: one might also speculate that the more vehement persecution might well have strengthened Armenian solidarity and resolve even further and given rise to greater and more glorious Vartans and Avarairs. If a handful of Armenians fought the hoards of Zoroastrian Persia to a draw, they might have fought off the Muslim Arabs and Mongols as well. When Armenia was unconquered by its Persian and Babylonian neighbors they prayed to Vahagn. What is not speculation is that Christianity no longer preserves Armenians as Armenian in the present conditions.

As a kind of dramatic flourish, Christianity is defended on aesthetic grounds by some Armenians. The same plea by “World and Armenia” employs this trope, accompanying it with what they present as proof: a juxtaposition of Haroutin Agemian’s portrait of Christ and a traditional cross-stone superimposed with an Է, the seventh letter of the Armenian alphabet, which, taken by itself, means “is”, in its noun form Էութիւն “being”, and in a religious context, “divine essence”:

“In the last few years we cannot but notice the intensification of debate among Armenians regarding our national spiritual identity, in specific [sic.] we observe harsh attacks against Christianity and/or the Church coming from the educated segments of our society. We felt the urge to say a few words on this subject, but most importantly we see that Christianity is among the most civilized religions of the world, if not the most civilized and compassionate…Let us criticize individuals, not the whole institution or doctrine of Christianity, if not for anything, but [sic.] at least to respect the thousands of master Armenian craftsmen who were so impressed by the religion of compassion, that until today they carve the most marvelous cross-stones the world has ever witnessed.”

Juxtaposition of Ariel Agemian’s portrait of Christ from the Shroud of Turin and an ornate cross-stone superimposed by the Armenian letter Է as exemplars of Christian inspired art; from “World and Armenia”

If only we remember that the statue of Anahit that was looted from its temple in Armenia was of solid gold and “of inestimable workmanship” (Tomlins, pg. 560), we see that the claim that Christianity inspired beautiful art in the hearts of Armenian craftsman is a judgment clouded, as it were, by thick plumes of incense and the sweet melodies of the choir. Most music today sickens me, but I happen to love the music of our Church. When a mezzo-soprano or a choir draws out the first “a” in

I struggle to hold back tears; but, the soaring motif played by the violins in the second part of Strauss’s tone-poem Also Sprach Zarathustra has always had a similar effect on me, and that work was inspired by a book written by a despicable man who was a self-described “immoralist” and who proudly called himself “Antichrist.”
The fact is, skilled craftsman and artists, now and of all times, have found and continue to find inspiration for moving art in both the loftiest and the lowliest things, from contemplating eternity and the essence of things, down to the rising sun, glittering drops of dew, and perhaps most of all, in the feelings elicited in a man by a pretty young face. When one looks closely at Bernini’s “Ecstacy of St. Teresa” in the Santa Maria Della Vittoria church in Rome, for example, it becomes embarrassingly clear that it was not inspired by Christian “compassion” but by the arrows of Aphrodite and of intense sexual passion. And just what sort of passion does one imagine motivated Mr. Agemian himself when he painted his sea-nymph from behind laid out nude across smooth sea-worn rocks?

Agemian’s “Nareide”
Views of “The Ecstacy of St. Teresa”; Santa Maria Della Vittoria, Rome

As for the picture of the cross-stone superimposed by an Է, both elements predate Christianity by thousands of years. The cross-stones have their progenitor in the sun-crosses and dragon-stones found throughout Armenia erected as guardians of springs and bodies of water. The Է that is impressed on it, which is also found on present day Armenian churches signifying Jesus Christ as “essence”, was the same found on the entrance of the temple at Delphi and used to signify Apollo. That it is much older than Greek civilization, however, no one doubts. “The historic Greeks,” remarks one scholar, “had lost all knowledge of its origin or significance. To them it was Apollo’s holy letter. The E of the temple at Delphi is thus an inheritance from prehistoric times, and another example of the conservatism in religious matters common in all ages.” (Bates, “The E of the Temple of Delphi”, American Journal of Archeology, pg. 246) Certain Armenologists claim it was originally Armenian, but I have certain reservations, and until they are laid to rest I cannot come to the same conclusion. For example, some carelessly claim that the Delphic E or E’i only has meaning in Armenian; but this is not true, for when pronounced, “ei” in Greek means “Thou art”, identical to the Armenian meaning “is”, hence Ammonius of Athens’s interpretation of the sacred letter as “is” and “being” is consonant both with its meaning and usage in the Armenian language and on present day Armenian churches:

“My own view is that the letter signifies neither number, nor order, nor conjunction, nor any other omitted part of speech; it is a complete and self-operating mode of addressing the God; the word once spoken brings the speaker into apprehension of his power. The God, as it were, addresses each of us, as he enters, with his “KNOW THYSELF”, which is at least as good as “Hail”. We answer the God back with “EI” (Thou Art), rendering to him the designation which is true and has no lie in it, and alone belongs to him, and to no other, that of BEING…No [man] abides, no [man] is; we that come into being are many, while matter is driven around, and then glides away, about some one appearance and a common mould. Else how is it, if we remain the same, that the things in which we find pleasure now are different from those of a former time; that we love, hate, admire, and censure different things; that our words are different and our feelings; that our look, our bodily form, our intellect are not the same now as then?… But the God IS, we are bound to assert, he is, with reference to no time but to that age wherein is no movement, or time, or duration; to which nothing is prior or subsequent; no future, no past, no elder, no younger, which by one long “now” has made the “always” perfect. Only with reference tot his that which really is, is; it has not come into being, it is not yet to be, it did not begin, it will not cease… Anyhow, the phrase “KNOW THYSELF” seems to stand in a sort of antithesis to the letter “E”, and yet, again, to accord with it. The letter is an appeal, a cry raised in awe and worship to the God, as being throughout all eternity; the phrase is a reminder to mortal man of his own nature and of his weakness.” (Plutarch, “On the E at Delphi”, trans. Prickard)
Delphic E on coin of empress Faustina the Elder, 2nd c. AD (left). Delphic E on a coin of Faustina’s uncle emperor Hadrian, 2nd c. AD (right)

“When Leonardo sketched out the proportions of the ideal human form he hearkened back to pagan Roman architect Vitruvius, not to the figure of the short, fat, bow-legged, bald, single eye-browed, crooked-nosed thirteenth apostle of Christianity, St. Paul.”

Not only is the claim that Christianity inspired art specious, it is unoriginal; for, identical claims have long been made by European Christians in the name of Renaissance art. Without Christianity, the argument goes, the sublime art of Michelangelo, Raphael, Leonardo and the rest would not have been possible. But the art of Italian Renasciente, as its name suggests, represented a “rebirth” of classical, that is, pagan Greco-Roman ideals; and, while many of the subjects are of Biblical themes, their forms are all incongruously classical and pagan, such as Raphael’s statue of horned Moses in which the divorce between form and content is most inharmoniously on display. The same figure who is reputed to have slaughtered thousands of people for making a statue, and who then ground up the statue and sprinkled it over water and made the people who danced around it drink it up, was himself made into a statue, true, not out of gold but with the horns of a budding calf, and arms exposed and muscular according to ideals of Greek statuary beauty as if he were Poseidon or Zeus.

Moses, by Raphael Buonarroti, housed in the Church of San Pietro in Vincoli, Rome

When Leonardo sketched out the proportions of the ideal human form, he hearkened back to pagan Roman architect Vitruvius, as described in the latters’s De Architectura, not to the books attributed to Moses, nor the Gospels, nor even to letters of the short, fat, bow-legged, bald, single eye-browed, crooked-nosed St. Paul, which is how the “thirteenth apostle” is described by the sympathetic account of St. Thecla.

“At length they saw a man coming (namely Paul), of a small stature with meeting eyebrows, bald head, bow- legged, strongly built, hollow-eyed, with a large crooked nose; he was full of grace, for sometimes he appeared as a man, sometimes he had the countenance of an angel.” (The Acts of Paul and Thecla, trans. Jones)

Imagine that painting! To wring a drop of beauty out of a painting or statue of St. Paul, an artist would have to depict someone else entirely and put Saul-Paul’s name on it; and that is exactly what happened, as can be seen from the imaginative statue of the apostle at the Vatican: tall, straight legged and nosed, with two separate eyebrows and a lion’s mane of hair.

Statue of “Paul” in front of the Vatican juxtaposed with a contemporary description of his appearance.
“Vitruvian Man” by Da Vinci, as described by Marcus Vitruvius Pollio in the third book of his De Architectura

In fact, if the so called “Armenian notebook” of Leonardo’s Codex Atlanticus is to be believed, as its editor Jean Paul Richter believes it should partly on the grounds of the “oriental heads of the Armenian type” depicted in its pages, the author of Vitruvian Man may well have toured Armenia on commission from the Sultan and there studied domed Armenian architecture , whose distinctive style was then introduced into Renaissance European design.

“Asia Minor, on the other hand, remained Christian for another five hundred years; while in Armenia, from the ninth to the eleventh century, the arts reached a high development, this kingdom remaining permanently Christian in despite of Mohammedan suzerainty. These were the regions from which domed architecture passed to Constantinople, to the Greek Church, to the Balkans, and to Russia…[Fillipo] Brunelleschi once more recovered the old tradition of domical building, which in the hands of Leonardo, Bramante, and Vignola became the predominant style in the Europe of the late Renaissance… It was reserved for Italy to make Europe a second time acquainted with the East-Aryan dome, Italy which continuously maintained the closest relations with the Eastern coasts of the Mediterranean. Aquitaine had introduced the multiple domes of Iran; it was for the Renaissance to recognize the essential merit of the single-domed Armenian plan, and to give it a permanent place in European architecture. (Josef Strgyzowski, Origin of Christian Church Art pps. 26–27, 97)

Considering that Christianity had no aesthetic of its own, just as it had no organizational structure and simply adopted the structure of the Roman Pontifex Maximus, Christianity in Armenia likewise simply adopted what it had found preexisting in the country of our pagan forefathers which then through Leonardo and others enriched the architecture of Europe.

Florence Cathedral: “By buttressing the dome as he did, [Fillipo] Brunelleschi may be said to have completed the Gothic cathedral of Florence in the Armenian style. Looking at the east end from without, one might take it for the work of an Armenian architect.” Josef Strgyzowski, Origin of Christian Church Art, pg. 98)
Sketch of Armenian Mountains from the Codex Atlanticus; reproduced as plate CXVI in The Literary Works of Leonardo Da Vinci, compiled and edited by Jean Paul Richter
Sketch of Armenian Mountains from the Codex Atlanticus, reproduced as plate Plate CXVII in The Literary Works of Leonardo Da Vinci, compiled and edited by Jean Paul Richter
Sketch of a Peak in Armenia, and Sketch Map of Armenia from the Codex Atlanticus; reproduced as plate CXVIII in The Literary Works of Leonardo Da Vinci, compiled and edited by Jean Paul Richter
Sketch Map of Armenia; from the Codex Atlanticus, reproduced as plate CXIX in The Literary Works of Leonardo Da Vinci, compiled and edited by Jean Paul Richter
Drawing of Oriental Heads, in red chalk, plate CXX. Richter comments: “As still further proof of the futility of the argument that there is nothing in his drawings to show that he had traveled to the East, we find on PI. CXX a study of oriental heads of Armenian type, though of course this may have been made in Italy.”

“Atheism, in short, is anarchy of the spirit. All the nations in history…have recognized this fact, and even the supposed heathen nations, and democratic ones besides, like Athens, took great pains in condemning and committing those books, such as those of Protagoras, which so much as tended toward atheism, to the hot flames of a public conflagration.”

To recapitulate: on the one hand we have those being denounced as “racist” qualifying Armenian identity on raceless religious grounds, while, on the other hand, those making the accusations of racial bigotry have no grounds other than genetics for accepting those in question as Armenian. May the gods of my ancestors give me patience!

It has not been my intention to leave the reader with the impression that I have dwelt at length on Christian pretensions in proportion to the danger they pose to Armenia, which could not be farther from the truth. The opposite is the case: the Christian faithful will keep the ship going straight and fast on the wrong path, but the atheists will, as quickly as I’ve passed over them thus far, take Armenia down nose first into the depths of the abyss; for, just as anarchy is disorder of the state, atheism is disorder of the spirit; and, as spiritual conceptions soon pass into and effect material forms, so atheism contains all the beginnings of anarchy. Atheism, in short, is anarchy of the spirit. All the nations in history, from early antiquity til the present, with one conspicuous exception to the rule, have recognized the vital importance of religion to the state. Even the supposed heathen nations, and the democratic ones besides, like Athens, took great pains in condemning and committing those books, such as those of Protagoras, which so much as tended toward atheism, to the hot flames of a public conflagration.

“[T]he controversy makes one thing painfully clear: Armenians have no raison d’être.”

The fact that the Hamshens are neither breaking down the doors of Armenian institutions demanding a say in Armenia’s future, nor are flooding into Armenia, demanding citizenship and an equal say in the Republic’s governance, makes the controversy infinitely more ridiculous than it already is. Meanwhile, Syria is being emptied of Armenian speaking, Armenian breathing Armenians, who love their patria, and only a part of them have or will settle permanently in Armenia, instead choosing to move onward to Russia and elsewhere because of the half-hearted effort to accommodate them. But the controversy makes one thing painfully clear: Armenians have no raison d’être.

“An individual would be ridiculed immediately if they claimed there was no difference between a Pomeranian and a German Shepherd, or that any perceived difference was the result of training; yet, with regard to human breeds, this and even more flagrant non-sense passes for enlightened thinking.”

Due to decades of Pavlovian conditioning, something as simple as the significance of race is unknown and taboo, ironically, in the parts of the world that consider themselves most enlightened. Had Hamparian tried to pass off a puppy which was 1/64 Pomeranian at the price of a full blooded Pomeranian, he would be accused of fraud; if, that is, a quick glance at the puppy did not make a potential buyer laugh out loud convinced it could not have been anything other than a joke. And indeed, every problem regarding race is immediately cleared up if only one approaches the problem as one does breeds of dogs. Even in Europe and America where the bells of “multiculturalism” and “equality of races” are sounded daily, conditioning people from an early age to be as color blind as a drooling dog, they still freely speak of the traits of specific breeds of dogs without anyone being denounced as a ‘breedist’, even though equally inane ‘isms’ have entered the language: ‘sexism’ (distinguishing between male and female), ‘agism’ (distinguishing between young and old), and now in the American Imperium where bulimia nervosa and involuntary regurgitation of bile have eclipsed the supposed Roman “vomitorium”, ‘weightism’. Yet, the inhabitants of these ands still hold that one breed of canine is more intelligent than another but less intelligent than a third without feeling any qualms; that another breed is sociable and obedient while others are aggressive without being harried about being bigoted; that certain others are working dogs and still others good for nothing except being companions for girls without being publicly shamed for it. An individual would be ridiculed immediately if they claimed there was no difference between a Pomeranian and a German Shepherd, or that any perceived difference was the result of training; yet, with regard to human breeds, this and even more flagrant non-sense passes for enlightened thinking.

“The Armenian breed is an old branch of the European to this very day”

The Armenian breed is European to this very day, as genetic studies demonstrate; for, even after a thousand years of Arab and Mongol overlorship in Armenia, to take myself and my own DNA as a representative example as a typical, almost proto-typical Armenian—Armenoid even, with black hair, fair skin, large eyes, aquiline nose and receding chin, with all the familiar characteristics of egoism, ineptitude in groups, and a congenital know-it-all-ism— North African and East Asian influence comprise a minimal 0.7% and a negligible 0.1% respectively. Thus, 89.5% of my DNA is uniquely Armenian, with one parents’ haplogroup, like most Armenians, typical of western Europeans, while the other parents’ haplogroup is that of western Asia and eastern Europe.

The composition of the remaining 10% is interesting and worth comment. The largest proportion, 9% is again European, a majority, 7% percent being Italian. Anecdotally, I have been confused for an Italian a number of times in America, mostly because my spoken English is unaccented and my grooming and dress are of the common kind; this, in contrast to the newest wave of Armenians in America with their distinct eastern European dress and speech marked with the throaty tones and pronounced sibilance with which Armenians speak English as their second or third language. If not for these superficialities, they too would be taken for Italian or some such more recognizable middle or southern European. But I view this Italian infusion as a reintroduction of Armenian genetics, for not only are Armenians and Italians related by language, Latin and Armenian being dialects of the same language, but more directly also, as Robert Ellis argues in The Armenian Origin of the Etruscans, connecting Armenian migrations with very early settlements in Etruria, modern Tuscany. Indeed, Etruscan civilization is much older than Roman, retaining many unique aspects well into the historical period, such as religion and art. The so called “Roman nose” appears to be nothing other than a mean between the aquiline Aremoid type and the straight Germanic type, with the familiar Armenoid type remaining prominent enough to appear on Roman coins unadulterated. Its also probable that the 0.7% North African came by way of this Italian component, probably through the Moorish presence in Southern Italy.

“I had been thinking of the God-given alphabet of the Azkanazian nation and of the land of Armenia.”

A final 0.4%, small though it is, will eventually bring us back around to the shores of Italy; for, that 0.4% appears to be “Ashkenazi.” Assyroligists identify this name with a people named Ashkuza near lake Urmiah and who are mentioned as being in an alliance with Mannai against Esarhaddon. Similarly, the name Ashkenaz is mentioned in Jeremiah 51:27 as being in a coalition with Ararat and Minni against Babylon. Both Ararat and Minni are Armenian cognates, the former being the “Urartu” and the latter being the “Harminni” corresponding to “Arminya” in the trilingual Behistun inscription. Thus Koriun in the very first line of his Life of Mashdots identifies Armenia itself as Ashkenazian: “I had been thinking of the God-given alphabet of the Azkanazian nation and of the land of Armenia, etc.”, hence the given names Askanaz for boys and Ashkhen for girls in Armenia are not uncommon. Fredrick Tomlins in The Universal History of the Nations of Antiquity writes that Ashkenaz “should be seated near Armenia, in the eastern part of Asia Minor.” An Aschanes was the legendary founder of the Saxons, and it appears from their Germanic association, Ashkenaz is what the Jews of the middle ages called the German nation, hence the name “Ashkenazi Jew.” Thus, in light of underlying genetic kinship between modern Armenians and western Europeans the claims of the Annolied that Bavarians had come from Armenia, the “Azkanazian nation” , and that German was still spoken “far toward India” do not seem so far fetched.

“[The Bavarians] were always a brave people. Their tribe came long ago from the magnificent Armenia, where Noah came out of the ark when he received the olive twig from the dove. The remains of the ark are still to be found in the highlands of Ararat. It is said that in those parts there are still those who speak German, far towards India.” (Das Annolied, or Song of Anno, trans. Graeme Dunphy)

Gudmund Schutte in his book Our Forefathers, says the basis of the claim in the Annolied was the similarity between the name of one of the three main German tribes, Erminones, and the name of the Armenians. Similarity of names itself is not insignificant and would be reminiscent of the amazing scene as described by Plutarch when the Italians in Caius Marius’ forces came into contact with the Teutonic tribe Ambrones, who, it is said,

“continually repeated their own name “Ambrones!” either to encourage one another, or to strike the greater terror into their enemies. Of all the Italians in Marius’ army, the Ligurians were the first that charged: and when they caught the word of the enemy’s confused shout, they too, returned the same, as it was an ancient name also in their country, the Ligurians always using it when speaking of their descent.” (Life of Caius Marius, trans. Dryden)

“…an Armenian fighting alongside Hector and Aeneas in what was not only a real historical event, but the “world war” of its day, taking place near Armenia or even within an Armenian milieu.”

On the other side of Armenia to the west in Bithynia there was a lake, a river and a bay named Ascanius; and, according to Tomlins, Axinus, being the older form of Pontus Euxinus (Black sea), is likely a corruption of “Ashkenazian sea”. In Armenian-dressed, bekos-eating Phrygia there was an ancient city named Ascania with islands off the coast called the Ascanian islands. In the Iliad, Homer alludes to a king named Askanios who fought at Troy on the Trojan side.

“Phorkys led the Phrygians from a long way off, and ASKANIOS, like a god, from Askania.” (Book II.862, trans. Powell)
“And Palmys and ASKANIOS and Morys, son of Hippotion, who had come to relieve their companions from Askania, with its deep soil, just the morning before.” (Book XIII.778–781. Ibid.)

It might have been more plausible had Khorenatsi claimed this Askanios had been the Armenian at Troy, instead naming a Zarmair, whose name, however, appears nowhere in the poem. As such Khorentasi’s reference to Zarmair, who he says was killed by Achilles himself, needed explication by a Mkhitarist commentator as Memnon “who came from the East, to the aid of Priam, at the head of the Ethiopian army of Teutamnus, king of Assyria [,] supposing that by Ethiopians we understand the inhabitants of Colchis or the Chaldeans of the Caucasus.” (“On the Alleged Connexion Between the Early History of Greece and Assyria”, from Remains Literary and Theological of Connop Thirlwall, edited by J.J. Stewart Perowne, Vol. III) Surely Khorenatsi, who had studied Greek literature at a young age would not have committed such an obvious error or perpetrated such a transparent fabrication, indicating perhaps an authentic oral tradition of an Armenian fighting alongside Hector and Aeneas in what was not only a real historical event, but the “world war” of its day, taking place near Armenia or even within an Armenian milieu; for, Troy, or Ilios, as it is also called, might very well be the Armenoid Hittite city of Wilusa. The Latin version of Odysseus’ name, Ulysses, in fact, is likely from the Hittite ‘Ulluyas’. Aeneas, according to the legend, fled the destruction of Ilios to the shores of Italy to become the first king of Alba Longa, and who named his son, what else, Ascanius.

Aeneas in Phrygian cap, ca. 4th c. BC

END of Abridged version


Does anyone doubt that Armenians were at Troy or that Armenian blood ran through the veins of Trojan heroes? Remember: they lost… The remaining part of the essay, which is the larger part, contains the more tangible aspects of the Armenian race: the historical connection between Armenians and Syrians; beyond all fanciful genealogies, the historically attested, concrete Armenian racial characteristics of vanity, sagacity, effeminacy and volatility; how race determines laws and government and the ideal form of government for the Armenian race; the further correspondence between Armenians, Arameans, Assyrians and Arians. Armenians being identified with Arians in ancient history naturally leads into a discussion of Armenians as “Aryans” with a “Y”; the origin, the use and misuse of the term “Aryan” and its significance in esoteric schools of thought including “Ariosophy” and others. Then, an excursus on the HISTORICALLY ATTESTED master, or superior race, (here’s a clue: its not the “Aryan” “blonde beast”) of which no one but me seems to be aware; and, finally, a discussion of the significance of religion to the state and a brief tour of extant world religions and whether or not Armenians can adhere to any of them, with reference again the Hamshens and their Mohammedanism. An Armenian cannot be Muslim nor even properly Christian; “Armenian-Jew” is like Petrarch’s “frozen-fire”; not Hindu, not Buddhist, not Shinto, nor any other that deifies another people’s ancestors.


I also wish to make a plea to anyone who can help me publish a collection of essays, including the completed version of “Armenians Have No Raison d’être,” perhaps re-titled “Armenian Raison d’être”. As one can see, while I offer my fair share of historical obscurities, alas, I am not able to deliver on everything Armenians love: I will not be able to supply the bad grammar, unpunctuated sentences, utter lack of style, outlandish unhistorical claims that undercut even valid points, or the Armenian specialty of simultaneously being encyclopedic and shallow and boastful. And that describes the better sort! The worse kind comes from second and third generation diasporan Armenians who, though their grammar and spelling is spot on in whichever foreign language they write, is of the cheapest kind of regurgitated modern clap-trap which they have been spoon-fed in universities or have unconsciously absorbed through the poisoned atmosphere of the mass-media of the 20th and 21st centuries.
I’m something of an idiot savant: I do one thing very well but am inept in everything else. I don’t know anything about publishing, but I can write like the devil. If mediocrity is what you like, do not help me; but, if you wish to patronize GENIUS, by all means, contact me at or @EArmenius and help me publish my book. I reside in the Los Angeles area.
The collection will likely include the following:
1) An updated “Armenian Socrates: Stepan Partamian”, enlarged and with a postscript on the Armenian elections of 2013 and the Armenian Socrates’ reaction to this event. 2) An enlarged version of “To Hell with Your Bread”, tentatively re-titled “The Writer Take Your Bread,” and the inclusion of a legend from Adana (a locale of central importance to that essay) which has had world-wide implications. 3) An enlarged “To Perceive the Words of Underst&ing”, concerning the historical “Phoenicians” and the alphabet that they are erroneously credited with creating. Entirely new will be,
4) “The Enigma of Vahan Setyan”, an analysis of the up and coming popularizer of Armenology, and the demonstrable gulf between modern “Science” and Wisdom.
5) “The Myth of Immoral Paganism”, a treatise on a subject that has caused endless confusion: on what paganism is and, more importantly, what paganism is NOT. Discussed are monotheistic pretensions of sole divine inspiration, despite the fact that they have all been corrupted and without exceptions grown the cancers that plagued, and were OPPOSED, by pagan religion. The corruption can be summarized in one word, though it has a thousand names: Dionysos.
7) “Zalaces”, an essay on the origins of modern Feminism, the significance of sex; Armenian womanhood; St. Hripsime, Deghtsoun Dzam, Anahit’s priestesses, the man-slaying Amazons, Semiramis and Ara, etc. The essay takes its name from a feminized Armenian youth mentioned by Juvenal who was corrupted by a Roman consul at a time when Rome was effeminate and deep in moral decline. Here’s a taste:

“Generally, neither men nor women have sex for pleasure. Men have sex to alleviate pain, women to alleviate poverty.” (Original quote from “Zalaces”)

8) A series of iconoclastic reflections on the genocide in my inimitable style, tentatively titled “The Morgenthau Myth.”

Originally published at on December 25, 2014.

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