The "Wings of Ahura Mazda" perpetuated in the design of the Armenian Khatchkar and other East Christian Crosses

Introduction

Back in 2010 I had the opportunity to visit the Republic of Armenia.


One of the places I visited was the Church of Surp Nshan (Holy Seal) in the town of Aparan in the Aragatsotn province.
The Basilica, imbued with the piety of the worshippers that I saw on the Sunday I visited (21/11/10) had some very old stone sculptures in the vicinity.
One of the sculptures that caught my eye had a Cross within a circle, with two figures to either side. I wrote about this in 2011.
As mentioned in that article, it seemed in style to resemble the Sasanian Drafsh.

Aside from that example, I visited other sites in the Republic of Armenia that year (one of which was Dsegh mentioned in part 1) and in 2011 and encountered other examples of Crosses of a "Drafsh style" and further, were upon Wings.

What is the significance of Wings on such an emblem?

Its significance was clear to me from having read the book published by Osprey, "Rome's Enemies (3) Parthians and Sassanid Persians" by Peter Wilcox with superb illustrations by the late Angus McBride.
Both on its cover and inside is shown a Plate by Angus with a Sasanian cavalryman carrying a Drafsh. It has Wings on it, said to represent Ahura Mazda, and is surmounted with a Sun upon a Crescent.
The Standard (Drafsh) is said to be of Fars, the heartland of the Sasanian dynasty.

Since my teenage years I had been aware of the Khatchkar and its own significance in Armenian culture, how even after the Armenian community would have gone, these edifices would somehow survive to testify of the culture that made it. Of course such edifices cannot resist well planned destruction as was meted out to the remaining Armenian Khatchkars of Julfa, now part of the Republic of Azerbaijan, by its own soldiery.
Seeing such early depictions of a Cross and ones with Wings, I began to realise that the "stereotypical" Khatchkar we Armenians think of, with its rich interlacing framing an ornate Cross with what to me looked like "flourishes" under the Cross, had evolved from these early depictions I had seen. The "flourishes" on the early examples were depicted as Wings.

Part 1
In August of 2010 I went with my cousin and his friends on a very quick, unplanned, tour around the Aragatsotn province, stopping at a site for ten minutes on average.

One of the places we visited the Church of Mughni.

Due to the tour being spur-of-the moment I only had my Mobile Phone to take photos with.

Below is a photo I took on my phone showing a section of a Pillar, outside the Church of Mughni.
Also a sketch I made of the Pillar, with the basic shape shown in grey with the Cross/Drafsh shown in black. Itself is upon a Pedestal which also has a Cross/Drafsh on it. Both are hewn from a dark coloured Tufa.

Later that year, in November, I visited the Lori province.

One of the places visited was Dsegh.

In this remote region we walked for a while and then came across an very old cemetery with a few ancient monuments still standing.

This one, according to the Armenian Ministry of Culture's website as well as the SOSCulture website, is dated to between the 5th - 7th centuries yet it has an inscription on its southern side dated to the 13th century in the name of an unchronicled "Vahram Mamikonian". A Khatchkar nearby, dated to the 13th century, is said in both websites to have been sculpted by a "master Vahram". Very confusing. There was a "Prince Mamikonian" who ruled the area in the 13th century. The reference both in the Armenian Ministry of Culture and SOSCulture websites to a "master Vahram" for the 13th century Khatchkar may be that it is dedicated to the Prince and what is insribed on the 5th - 7th monument may be attempting to link it to his family. Suffice to say, the monument that interests us is offically dated to between the 5th - 7th centuries.

This is a close up of the Cross of the base. Note how like the Pillar at Mugni, this Cross/Drafsh is on a three-stepped base and also has a "Latin" type Cross like the Pedestal of the Mughni monument.

In 2011 I again visited the Republic of Armenia.

One of the places I visited was Talin and its ancient Cathedral.
There was also a small Chapel, dedicated to the "Mother of God" and was built either in 639 or 689 AD by Prince Nerseh Kamsarakan.
Outside the Chapel there a monument, made from a dark Tufa, with the base restored, one of the sides depicts Mary with Jesus, surrounded by Angels.

This may be a tomb as well as a monument, perhaps to Nerseh. On one side of the pillar is depicted a man, wearing a Kaftan or Chokha.
His costume and manner is similar to the depiction of King Cyaxares at his tomb in Qizqapan (Surdash, Dukan district, As Sulaymaniyah province, Autonomous Kurdish Region, Iraq).

Hardly likely a fluke that they are depicted in a similar way, even if 1,200 years seperated them.
The Kamsarakan were of Parthian origin. An Iranian people.
Cyaxares was king of the Medes, an Iranian people. What we see is Nerseh, proud of his roots and a wish to be depicted in a traditional manner.

There is more depicted on this monument outside the Chapel.

Here we again see a Cross with two Wings under it, very like the example on the 5th- 7th century Dsegh Cemetery monument.

Part 2

What is the significance of two Wings and why under the Cross?

We saw in"Rome's Enemies (3) Parthians and Sassanid Persians" by Peter Wilcox and Angus McBride the "Standard of Fars" on the cover, being carried by a Sasanian cavalryman.

Khusro II wore a crown that bore two Wings with a Star upon a Crescent, obviously the "Standard of Fars", seen on all his coins.

Below is a Stucco decoration with the name of a Sasanian King upon a Crescent on two Wings. The name, in Sasanian Pahlavi, is Shapur. There were four Kings with that name (Shapur I, II, III and IV). However, since Shapur II reigned the longest (309-379) it is likely from his reign.

From: http://www.cais-soas.com/CAIS/Images2/Sasanian/artifacts/Stucco/sasanian_stucco.jpg

A stucco roundel of a Ram, from the Sasanian era found in the ancient city of Kish in Iraq. The Ram was associated with the god of Victory, Verethragna.

From: https://www.pinterest.com/pin/145593000429162639/

Below is a drawing I made of a Drafsh shown in a fragment of a Wall Hanging depicting figures in Persian Dress, dated to the late 6th–early 7th centuries AD. Made in the Eastern Mediterranean. Now housed in the Benaki Museum, Athens.

From: http://www.metmuseum.org/exhibitions/listings/2012/byzantium-and-islam/blog/topical-essays/posts/sasanians

So the Wings represent Ahura Mazda, the "Standard of Fars" was totemic of the Sasanian dynasty and their firm adherence to the worship of Ahura Mazda above any other deity.

To try and make some dative sense of these examples:
The example of the "Stucco of Shapur", above, dates either from:
240-272 (Shapur I) or 309-379 (Shapur II) or 383-388 (Shapur III) or 420 (Shapur IV)

Khusro II was the first Sasanian king to wear the "Standard of Fars" on his coinage.

His reign was from 590 - 628 AD.

The Drafsh shown in the textile from the Benaki museum, dated to between 580 - 620 AD (late 6th–early 7th centuries) and likely to be from the reign of Khusro II and may be a variation of the "Standard of Fars".

The fragment of a pillar outside the Church of Saint George in Mughni, is likely older than the Church (dated to the 14th Century) from its archaic style. It may or may not have come from its vicinity. The Wings look like Wings, with little stylisation.

The Dsegh Cemetery monument (or tomb) is offically dated to between the 5th- 7th centuries. 
The Wings still look like Wings, with some slight stylisation.

The monument (or tomb) dedicated by Prince Nerseh Kamsarakan is dated to either 639 or 689 AD.

The Wings have taken on some stylisation, they have a "flourish" to them.

Why are these ancient Crosses in the Republic of Armenia using Sasanian emblemology?

Part 3
The said Christianisation of Armenia is given as the year 301 AD, and this would post-date the fall of the Arsacids in Iran to the Sasanians in 224 AD. Therefore all the Crosses that are depicted with Wings would date from the Sasanian era.

The two Wings would become very stylised in the Khatchkar designs of subsequent centuries, with their meaning perhaps being lost in the process.

Some examples:

A Khatchkar from the vicinity of the Church of Saint Gayane. The Church was founded in 630 AD. However in comparison to the Khatchkar of Nerseh Kamsarakan (639 - 689 AD) the Wings on this Khatchkar are stylised.

A Khatchkar from inside the Cathedral of Aruch, dated to between 661-682 AD.
Note the similarity of the "Ribbons" under the Wings to the those on the Stucco Ram in Part 2.

A Khatchkar from the Dadivank Monastery Complex. Said to have been founded by Saint Thaddeus in the 1st century, the actual complex was built between the 9th and 13th centuries.

Note how the Wings have become stylised.

Three Khatchkars from the Noratus cemetry complex. Though it dates at least to the 10th century most of the Khatchkars date from the 16th century when the region was under the control of the Safavid Persian Empire.
Note the elaborate designs, the Wings have become plant like.

What these examples show is a gradual stylisation of the Wings through the centuries as the original meaning of them is forgotten.

The East Syriac and Nestorian Churches also have examples of Crosses with "Wings" under them.
It is worth noting that these Churches had been for the most part developed and spread in the Sasanian Empire.

The Persian Cross in the Mar Thoma Church of North Paravur in Kerala.

Above is what is known as a "Persian Cross" that is said to have been carved by Mar (Saint) Sabor and Mar Proth, two East Syriac Monks who arrived, by invitation, in the southern Indian Kingdom of Quilon in 825 AD. More can be read about them by clicking the link to the Wikipedia page to save digressing. This style, in a circle, is similar to the Cross outside the Basilica of Surp Nshan mentioned in the introduction and also on the Pillar in the vicinity of Mughni Church. An example is shown below of a similar Cross, this is from what is known as the "Main Church" of the ancient city of Petra.

From: http://nabataea.net/church.html

Whilst the Aramaic was the language of Petra, the city, in its time under Christianity, was ruled by the Roman Empire.
In the Cathedral of Etchmiadzin in the Republic of Armenia is a very early Christian sculpture, with Greek verses, showing the Chi-Rho within a circle.

Until the year 405 AD, when it got its own Alphabet, the Kingdom of Armenia used either Aramaic or Greek for its inscriptions. So this relic in Etchmiadzin might date no later than 405 AD.
The circle is likely a stylised Wreath. An example below shows a Roman Ivory carving, circa 350 AD with the Chi-Rho within a Wreath. In pre-Christian Greece and Rome the Wreath signified Victory. (Note also the two Doves to either side in both the Etchmiadzin and Ivory carving examples.)

In the same region of India where the "Persian Cross" is to be found, the Cross that is known as the Saint Thomas Cross is very common.

The Wings have become two Lotus Flowers in "a nod" to the dominant Vedic religion of the region as well as Buddhism. Also the Ribbon seen on the Stucco Ram and Cross of Aruch has become stylised.
Note also how it is upon a three stepped base, as seen in the Cross/Drafsh of Mughni and Dsegh in the Republic of Armenia in Part 1.
Though this Christian activity in Kerala seems to date from the 9th century it seems that the East Syriac Monks who would have come from Iraq, during the Abbasid Caliphate, took with them a style of Cross that had an long heritage in the region.
Though it seems that after two hundred years after the fall of the Sasanian dynasty the meaning of the Wings had been forgotten.


As has been already mentioned, the East Syriac Church historically had been for the most part under the rule of the Sasanian Empire until the invasion by the Arab Caliphate.
The Nestorian Church also found refuge in the Sasanian Empire and flourished within it, even spreading beyong it to the east.

Below are some examples of East Syriac Crosses found by the excavation work carried out by the St. Louis Community College.
This is a fragmented Stucco panel found in 1995 by Hadar Selou, 100 cm deep, at the site of Tell Tuneinir, near al-Hasakah in Syria.

From: http://users.stlcc.edu/mfuller/Area9ArtifactsArt.html

The Cross is described "resembles a Medieval Khatchkar, Armenian stone cross" but from what is being demonstrated here, there is a reason for this similarity, this style likely originates from the region, during the Sasanian Empire, than been brought exclusively from Armenia.


Al-Hasakah is by the Khabur river, a tributary of the Euphrates. This would have been a border region between the Roman and Sasanian Empires from the 4th-7th centuries.

Another relic found in the excavations at Tell Tuneinir, found at the site of the monastery of Beth Kadeshy in 2001 by the St. Louis Community College.

From: http://users.stlcc.edu/mfuller/Area9ArtifactsArt.html

Below is the description given:
"Broken fragments of a molded stucco footstone associated with the burial of a bishop or abbot in the center of the main entrance of the monastery."
"Professor Michael Fuller interprets the image on the footstone as the Cross of Christ with a piece of fabric blown around its base. This would apply to the story of the resurrection of Christ and the empty burial shroud left behind in His tomb. The imagery is of the cross and resurrection."

However, we see the prededents of this style of Cross.
What is thought of as a shroud could be stylised Wings.

Another find from the excavations:

From: http://users.stlcc.edu/mfuller/Area9ArtifactsArt.html

Described as: "Painted cross fragment from Square 16, locus 02 (stone registry number 1162); discovered by James Walker during the 1999 field season. The surviving fragment measures 14.5 cm in length, 9.2 cm in width, and 1.1 cm thick. It weighs 284.4 grams."

Further afield, in modern China, is a monument created by the Nestorian community in 781 AD during the Tang Dynasty, known simply as the "Nestorian Stele".
Atop of the edifice is a Cross.

 Here is how it is described in "By Foot To China" by John M. L. Young, 1984:
"The Cross sculptured on the famous Nestorian Monument-at Hsi-an-fu. It stands in the middle of a dense cloud which is symbolic of Muhammadanism, and upon a lotus, which symbolises Buddhism; its position indicates the triumph of the Luminous Religion of Christ over the religions of Muhammad and the Buddha. The sprays of flowers, one on each side, are said to indicate rebirth and joy."
Again, seeing the precedent of the "Standard of Fars" of the Sasanian era, the "dense cloud" could be stylised Wings.

Below is a sketch of a stucco Cross found during the excavations at Failaka, a small island near Kuwait in 1989. The find site is known as "the southern Chapel".

From: http://pazhayathu.blogspot.co.uk/2012/10/christian-communities-in-gulf-from-4th.html

Some of the Christian communities, such as in Qatar, ended by the late 7th century but in the region of Kuwait it is thought to have survived into the 9th century. In the above example we can see how the Wings on this Cross have become stylised.

Conclusion
The type of Cross within a stylised Wreath may derive from the missionary activity from the Roman Empire. That Cross derives from the Chi-Rho monogram.

The use of the Ahura Mazda Wings on Cross emblems stems from those regions being under the rule of the Sasanian Empire. (It is more likely this type of emblemology was used to show loyalty to the Sasanian Empire than to show rebellion.). These two types, surviving examples to be found in the modern Republic of Armenia, to me demonstrates the political and military "tug of war" that took place over the Kingdom of Armenia from the 3rd to 7th centuries by Rome and Persia.
It is not exclusive to the Armenian region, as examples show this style of Winged Cross in the East Syriac communities of Iraq and their own activities into India and China.


So how could the "Wings of Ahura Mazda" be used on the Cross, associated with Jesus Christ?
Ultimately it may have been about showing the Magi and the Sasanian rulers that Jesus was about Goodness and was compatible with the Zoroastrian state religion.
Christians in the Sasanian Empire had to prove that they were not a "fifth column" for the Christian Roman Empire and so a use of a Zoroastrian emblem in depicting the Cross may have been a way of showing this loyalty. The part of Armenia that had come under Sasanian rule and also the numerous Christian communities of Iraq would have (and did) create such a "hybrid" motif as has been shown in this article.
After the fall of the Sasanian Empire, in the mid 7th century, these Christian communities would continue to make stone Crosses and use the Wings but gradually the meaning of the Wings was lost and their depiction became ever more stylised to the extent that modern research puzzles over their meaning, such as "Lotus Flowers" for the St. Thomas Cross or on the Nestorian Stele, or a "Shroud" in the Cross excavated at Tell Tuneinir in Syria.
Certainly in the case with the famous Armenian Khatchkar, stylisation went far indeed, as shown in a final below. This is a row of Khatchkars of various styles from the Kecharis Monastery in the Republic of Armenia.
The Monastery was founded by the Pahlavuni family in the 11th century.
Note the Khatchkar on the left where the Wings have turned into arms, hands at the end hold Crosses.

This finding should not imply that the Wings of Ahura Mazda do not belong on a Christian edifice but that Armenians and East Syriac Christians can take pride in the rich heritage of their Christian culture and that the Sasanian Empire was not as anti-Christian as is often made out in the Christian propaganda that I have read, as an Armenian of the Armenian Apostolic Church (as for example in the legend of St. Sarkis).
Rather they were capable of coexistence.

A lesson indeed for the modern world.

Saint Bartholomew & Astyages

Reading the legends of Saint Bartholomew I came across the legend of him being in Armenia.

The legend has him converting a king of Armenia, by the name of Polymius, to Christianity.

Polymius' brother Astyages then had Bartholomew executed, the account has him flayed alive then crucified.

Saint Bartholomew is said to have lived in the 1st century A.D.

So no later than 100 A.D.

There are no records of any Armenian King of the Arsacid dynasty, ever, with the name Polymius, be it before Saint Bartholomew was alive or after his execution.

Surely they had records of the names of the kings of Armenia in Armenia?

Movses Khorenatsi wrote in the 5th century A.D.  about King Tigran II, of the Artaxiad dynasty which predated the Arsacid rule in Armenia, in the 1st century B.C.

So there clearly were records even of Kings who predated the Arsacid rule in Armenia in Armenia.

So how can the King Polymius and his brother Astyages be explained?

Polymius would be a Greek name that has been Latinised.

So it would have been "Polymios".

Polymios equates to "Great Strength", and is more likely to have been an epithet than a birth name.

There is no Arsacid King of Armenia that can be equated to this epithet for the era of
Saint Bartholomew.

King Tigranes VI, 59 - 62 A.D. is not recorded having Saint Bartholomew at his court.
King Tiridates I, 66- 88 A.D. is not recorded having Saint Bartholomew at his court.

King Sanatruk, 88 - 110 A.D. is also not recorded having Saint Bartholomew at his court.

The name Astyages is similar to the legendary evil king Azhdahak recorded in Movses Khorenatsi's story about King Tigran II.

Can only assume that "Polymios" (Great Strength) and "Astyages" were invented as a "good, hero Christian king" versus evil man (Azhdahak), that Azhdahak became the eternal evil ruler in Armenian legend.

This has a dualistic, even Zoroastrian, notion about it, Good versus Evil.

Paradoxically, Movses' legend of Tigran II must be based on the legend of king Cyrus and the Median king Astyges written by Herodotus in the 5th century B.C.

A monastery complex, still existing in ruins, in what was the south-west of the Armenian province of Vaspurakan, was said to be built over the site that Saint Bartholomew was executed.

However, there is also a legend of a king Polymius and his brother, also a king, called Astreges and is set in India, where Saint Bartholomew is also said to have been.
More on this can be read here.

As far as Armenia is concerned, there never was a king Polymius or a king or prince of the name Astyages.

Most Churches, not just in the kingdom of Armenia, were built upon pre-existing religious sites that had been Temples.

A comparison of the Kalash Gandau and remains of pre-Christian idols in the Republic of Armenia.

Further to the previous two posts on comparisons between the religious art of the Kalash and Armenian people, I post this, comparing the "Gandau" statues used in Kalash funery art and remains of pre-Christian idols in various museums in the Republic of Armenia.

Some examples of the "Gandau" of the Kalash people:

Kalash "Gandau" wooden statues, photo taken circa 1929, from the website: http://www.chart.ac.uk/chart2001/papers/noframes/witek.html

Modern Kalash "Gandau" tend not to have the elaborate Turban:

From the website: https://thekalashatimes.wordpress.com/author/thekalashatimes/page/17/

Visiting the city of Etchmiadzin in the Republic of Armenia in November 2010, I went to the Museum and saw this fragment of a pre-Christian idol:

Before this, I had visited the ancient ruin of Erebuni, east of the capital city of the Republic of Armenia, Yerevan, and saw this fragment of a pre-Christian idol in the Erebuni Museum:

I had visited the National Museum of Armenia in Yerevan as well, but photography is not allowed there, so I did some sketches of the artifacts inside:

Note also my sketch of the "Altar Slab" from the ancient city of Dvin, Republic of Armenia, we will see this "head arrangement" in later photos...

Note my sketch of an "Idol from Shamiran", note the cross (+) on the side of the head. Republic of Armenia dated to 1100 BC

20th century wooden Kalash Gandau, note the cross (+) on it's chest. From the website: users.tpg.com.au

In October 2011 I visited the cave of Anapat. It has numerous heads carved into the rock face. The purpuse of the creation of the cave and its carvings is not known.
There is a narrow chamber, to the right of the entrance, that could have been for entombment of bodies. To the left was a stone door, now gone. There is a further chamber in that direction.
Most of the faces resemble those seen on the "Dvin" Altar slab, though there is one main carving featuring four women with a Lion beneath them.

Steps that lead to the above of the cave.

Face of Lion with its front paws.

"Ibex" type Goat head.

Compare the above photo with the detail of a Goat head carving (with a female figure clasping its horns) from a Kalash wooden carving:

From the website anahitagallery.com

A Lion, six female figures are above it.

 

 

Other similar symbols of Armenia and the Kalash people

Saw this photo, of a detail from the inside of a Kalash mens Temple, from the website piersallison.co.uk:

Kalash Shrine (Malosh) dedicated to the God "Mahando", with wooden Horse heads, from the website: thefridaytimes.com

Shutter panels from a Verandah, in the "Nuristan" (formerly Kafiristan) region of Afghanistan, from the website: anahitagallery.com

 Compare with my photo of the base of an early medieval Khatchkar, outside a Chapel, near the ruined Cathedral of Talin, Republic of Armenia.

Detail from the base of an early Medieval Khatchkar, near Talin Cathedral, Republic of Armenia.

A wooden Ram sculpture, on the exterior wall of the Kalash mens Temple, from the website kjti.co.uk:

A stone Ram carving, one of many elaborate relief sculptures on the exterior of the Armenian Cathedral of the Holy Cross, on the island of Akhtamar, now in the Republic of Turkey.

The "Eternity" Symbol used in the Armenian and Kalash cultures.

Being of Armenian parentage, I had got used to seeing this symbol used in medieval Armenian art.

On a Khatchkar, Etchmiadzin, Republic of Armenia

Gandzasar Cathedral, Republic of Nagorno-Karabakh

Outside of a Church in the Kanaker district of Yerevan, Republic of Armenia

Noravank, Republic of Armenia

Noravank, Republic of Armenia

Saint Gregory Cathedral, ruined city of Ani, Republic of Turkey

Tatev monastery, Republic of Armenia

Outside of a Chapel, Yeghegise, Republic of Armenia

I recalled browsing a book that featured a plate of a sarcophagus, in "Kafiristan", Afghanistan, that featured the "Eternity" symbol.
However, recent attempts to find any images online brought nought.

Being a member of the British Museum, I get their quarterly magazine.
For the Spring/Summer issue of 2014 they featured a section on the "Gandau" statues used by the Kalash people, living in the Chitral valley of modern-day Pakistan.
Below is a  photo from the said issue of the magazine, page 51, the photo is by Luke Rehmat:

Notice the similarity of the symbol used on the Gandau statue on the right, to the "Eternity" symbol used in medieval Armenian funerary and Church art.
Another example of this pair of Gandau, from the website pakwheels.com

Another pair of Gandau from the same website:

Below is from the website davecullen.com, showing a an image that features sarcophagii of the Kalash people:

Compare with another look at my photo of the outside of the dome of the Cathedral of Saint Gregory, in the ruined city of Ani, today in the Republic of Turkey:

Below is from the website madamepickwickartblog.com

The Goat Sacrifice to Sajigor-Shura Verin-Indra, the "kafir" God of Power, Wealth and Fertility

View of the inside of the Temple for Kalash men, from the website kjti.co.uk

The Kalash tribe, around 2,000 strong, survive in the remote Chitral valley of north-west Pakistan. Formerly sharing much in common with neighbouring peoples in the "Kafiristan" region of Afghanistan, until those people were forced to convert to Islam in the late 19th century by the Emir of Afghanistan, who renamed the region "Nuristan". 
Also in the 19th century came about the myth that the Kalash people come from "Alexander the Great". 

Up until then, they had never claimed such descent, it was the British Scholar, G. S. Robertson (An Inquiry Into The Ethnography Of Afghanistan, 1891, by H. W. Bellew & G. S. Robertson) who made the link to Alexander the Great. 

Recent genetic testing has shown that the Kalash people have Indo-Iranian, rather than Macedonian or Greek genetic ancestry.

If there is any remote link between the Kalash people and Armenia, it may derive from Armenians being deported to the remotest parts of Khorasan (Afghanistan) during the era of the Sasanid Persian Empire, for example during the reign or Shah Yazdegerd II, or from a far older Avestan connection.

On the Saint Sarkis, Saint Sergius, Martyros/Mardiros, Bacchus legends

After attending the service at the Saint Sarkis Church, Kensington, London, 16/2/2014 and having read the pamphlet that was handed out on the "Feast of St. Sarkis and Church Name Day"

 

It was reading phrases in that pamphlet such as "King Julian" and "(Sarkis') only son Martyros" that vexed me.

This would not be the first case of history being remodelled for the "lives of the Saints"

So I decided to see what Wikipedia has on Saint Sarkis, I copy below some from their article:

"Saint Sarkis the Warrior (Armenian: Սուրբ Սարգիս Զորավար, c. 4th century, died 362-363) also known as Saint Sarkis the Greek was a Centurion in the Roman Empire. Sarkis was a contemporary of the ruling Constantinian dynasty and the Arsacid dynasty of Armenia."

So it is made clear that he was a Greek.

"Little is known on the origins and early life of Sarkis. Sarkis is thought to have been an Armenian or an Anatolian Greek from the plains of Cappadocia."

Um, it has already been stated in his epithet "Saint Sarkis the Greek"

 "Sarkis was appointed by the Roman emperor Constantine the Great as General in Chief of the region of Cappadocia bordering Armenia. Sarkis was reputed to possess the characteristics of piety, faith and valor, and used his position for spiritual growth, teaching the gospel and church building.

"General in Chief of the region of Cappadocia" would have been the military commader for Cappadocia with his headquarters at Caesarea.

The Gospels were known already, certainly in Cappadocia, since Saint Gregory was raised as a Christian in it's capital, Caesarea, setting out to convert the Kingdom of Armenia by 301 A.D.

 Also the Edict of Milan in 313 A.D. made life for Christians in all of the Roman Empire, tolerable.

In that year, Cappadocia was part of the Eastern Empire under the rule of Emperor Licinius.

Constantine’s nephew Julian the Apostate became emperor in 361 and set about persecuting Christians throughout the Roman Empire. Sarkis was deeply concerned about the these events and prayed for a solution. Jesus is said to have appeared to Sarkis and uttered the words: "It is time for you to leave your country and your clan, as did Abraham the Patriarch, and go to a country which I will show you. There you will receive the crown of righteousness prepared for you." Sarkis then left his military position and authority and, with his son Mardiros, sought refuge in Armenia under the protection of King Tiran (Tigranes VII). As Julian and his army advanced toward Antioch Syria slaughtering Christians, Tiran urged Sarkis and Mardiros to leave Armenia for the Sassanid Empire.

No mention is made of the fact that Julian had spent his youth in Cappadocia and was a Baptised Christian, reverting to "Paganism" when he was around 20 years old.

Further, there are no historical records of Julian and his army slaughtering Christians as they advanced towards Antioch, the then capital of Syria.

However, Julian saught to revive the "Pagan" traditions of Antioch. Most of all, and also unmentioned, is that he saught to root out state corruption, especially by the wealthy merchant classes of Antioch. 

King Tiran had been dead for 11 years by 361 A.D. having died in 350 A.D.

So did Sarkis meet the ghost of Tiran?

There was an instance of "military commanders" leaving Armenia for the court of Shapur II.

Well, leaving is an understatement, more they defected.

This happened, for example with Meruzhan Artsruni, who defected with his forces to Shapur II in around 360-361 A.D.

"Sassanid emperor Shapur II, hearing of Sarkis' reputation as a skilled military commander, appointed him to command the Sassanid army."

It is highly unlikely Shapur II would have risked upsetting his Nakhvadars (from which the Armenian title "Nakharar" comes from) and Spah Pati (akin to the Armenian Sparapet) by given supreme command to a Greek Christian.

If Shapur II ever used Greek (Roman) mercenaries in his army, he could have deployed them to conduct surveillance in an invading Roman army, such as that of Julian II when he campaigned into northern Mesopotamia on the 5th of March 363 A.D.

"Sarkis credited God for his military victories, which included fending off Julian’s troops entering into Shapur’s kingdom. Sarkis urged troops serving with him to be believe in the Creator of Heaven and earth and their hearts would never be shaken."

"Creator of Heaven and earth (sic)" is quite an ambiguous title, not purely stating Jesus Christ.

For the Zoroastrians, Ahura Mazda was the Creator of the Universe, including Earth.

It reminds me of the ambiguous wording used in the inscription on the "Arch of Constantine":

"To the Emperor Caesar Flavius Constantinus, the greatest, pious, and blessed Augustus: because he, inspired by the divine, and by the greatness of his mind, has delivered the state from the tyrant and all of his followers at the same time, with his army and just force of arms, the Senate and People of Rome have dedicated this arch, decorated with triumphs."

Constantine, whilst having signed the Edict of Milan, was an open worshipper of Sol.

He was baptised on his death bed.

"Some of Sarkis’ soldiers were baptized by travelling priests of the Sassanid army, yet some who were not baptized went to Shapur II and had told him about the religious beliefs of Sarkis. After realizing that Sarkis was a Christian, Shapur called up Sarkis, his son Mardiros and his 14 soldier companions who were newly baptized back to his palace."

Shapur II was vehemently Zoroastrian and against any other religion that would upset the State.

However there was already a large Christian population in Mesopotamia by the time of Shapur II.

Why would Shapur II allow "travelling priests" into the Sasanian army when his policy was anti-Christian?

"Shapur ordered Sarkis, Mardiros and Sarkis’ companions to participate and offer sacrifices in a Zoroastrianism ceremony in a pagan temple. Sarkis refused Shapur’s orders and said: ‘We should worship one God – the Holy Trinity, which has created the earth and the heaven. Whereas fire or idols are not gods and the human being may destroy them’."

 This is strangely reminiscent of what Saint Gregory is said to have responded to King Tiridates III when asked to participate in ceremonies at the royal Temple.

This is removed from the Wikipedia article on Saint Gregory.

I quote from the book "The History Of My Ancestors" published in July 1978 by the Mekhitarist Fathers of the Island of San Lazzaro:

"- You place some branches too, Gregory - said Dertades.

 - No, I do not wish to make an offering to a statue. I am a Christian - Gregory replied" ~ The History Of My Ancestors, page 32.

I doubt the venerable Mekhitarist Fathers of the Island of San Lazzaro would make that up.

Even more strange, whereas Sarkis previously stated "the Creator of Heaven and Earth" he later states the "Holy Trinity, which has created the Earth and the Heaven".

Make your mind up Sarkis.

Also "sacrifices in a Zoroastrianism ceremony in a pagan temple" is a misnomer since a Zoroastrian Temple is, a Zoroastrian Temple. Shapur II was against heresies and would only have officiated in a Zoroastrian Temple. 

Also the only "sacrifices" to the Eternal Fire was Sandalwood.

"After Sarkis responded to the Sassanid King, Sarkis destroyed all the items in the temple which annoyed the surrounding crowd who fell on him and his son."

What items, the Sacred Fire?

So the Temple Guards did not stop him? And the crowd saw him do this, whilst they were outside the Temple?

If the crowd "fell on him and his son" then that would have been the end of them, surely they would have torn them to pieces.

Yet, apparently not:

"Shapur outraged by Sarkis’ actions, had his son Mardiros killed before his eyes and had his 14 companions beheaded. Sarkis was put in prison and Shapur hearing that Sarkis was strengthened by his relationship with the Lord in prison outraged him so much, Shapur ordered Sarkis’ execution."

Ironically, Sarkis' son was martyred and his name was Mardiros which is the Greek word for martyr.
In Western Armenian the name is rendered as "Martyros".

Same meaning. That was never his original name.

14 seems to have a special symbolism, 14 years was also given for the amount of time Saint Gregory was meant to have been imprisoned at Khor Virap.

It is surprising that after such sacrilege, Shapur did not have Sarkis executed too.

Sarkis seems to have enraged Shapur II whilst in prison so much that he was executed, yet at around the same time from 363 - 370 A.D. King Arshak II, a staunch Christian and opponent to Shapur II was imprisoned by Shapur II and was never executed. He killed himself.

Conclusions

The "Armenian" saint Sarkis is said to be one and the same as the Greek saint Sergius.

Rather than having a son called "Martyros/Mardiros" he had a companion called Bacchus.

Even then, how could such an espoused, fervent Christian, retain an obviously "pagan" name as Bacchus, the Roman equivalent of the Greek "pagan" God, Dionysus.

Legend has them active at the time of the Eastern Emperor, Galerius.

However, if they ever existed, historical research puts them active in the reign of Emperor Julian II.

Just as Saint Sarkis and Martyros/Mardiros are supposed to have been active in that Emperor's reign.

So "Martyros/Mardiros" the martyred son may well be Bacchus.

If Sergius/Sarkis was real and appointed to be a commander of the military forces of Cappadocia in the era of Constantine, circa 337 A.D. (when Constantine died) lets say Sergius/Sarkis was around 37 years old.

He would have been answerable to Flavius Ablabius, Praetorian prefect of the East from 329 to 337 A.D. 

Ablabius was the father-in-law to King Arshak II, who married Ablabius' daughter, Olympias.

The Eastern Emperor Constantius II later had Ablabius executed for his pro-Nicene Christian sympathies in 338 A.D.

Constantius II was successful in defending the eastern frontier against Shapur II in the region of war, in Syria and northern Mespotamia from 337 - 340 A.D.

In 360 A.D. Constantius II was the sole Emperor and faced a determined attack on the eastern frontiers by Shapur II, when Singara, amongst other strong fortresses, were captured.

It would have been useful to Shapur II to have renegades from the Roman army.

In 361 A.D.  Julian II took power.

Again, it would have been useful to Shapur II to have renegades from the Roman army.

By 363 A.D. Sergius/Sarkis would have been 63 and he could have had a son, who was also serving in the army. Rather than being called "martyr" he might have had a real name, like Bacchus.

After Julian II's death in 363 A.D. the Roman army of the campaign chose Jovian, who quickly signed over Mesopotamia to Shapur II.

Both Sergius and Sarkis died and were buried in the region of the war.

Sergius at Resafa in northern Syria, just south of the Euphrates.

Sarkis is just stated as being buried in a village called "Namyan" in Assyria.

Bachus died at Barbalissos, a little to the north-west of Resafa.

What seems to end up in Christian Martyrology often has a dubious if not awkward origin.

Were Sergius/Sarkis and Bacchus/Martyros in the pay of Shapur II?

And so found out and executed by Julian II?

The Roman Eagle Statue Of The Minories, London

In September 2013 a team of Archaeologists working on the site of a soon to be built 16 floor hotel in the Minories area of the City of London found this in, what was a ditch, caked in mud.

Eventually it was revealed and the Archaeologists were initially hesitant to decide on it being of the Roman era due to its exceptional quality.

There is only one other like it in the world. Found in the country of Jordan in 1937 and now on display in the Cincinnati Art Museum, U.S.A.

The Eagle found in the Minories is thought to have been part of a Mausoleum, the foundations of which were also found in the excavations.
The Eagle is thought to date to around the 1st to 2nd centuries A.D.
The Mausoleum is thought to have been broken up for use as building material, possibly to do with the construction of the wall around Londinium in around 200 A.D.
However the Eagle was kept intact and placed in a ditch.

It would have been painted originally, and it does have some detail on the back, contrary to what has been reported.