Vartavar and the Festival of Mihr
A look at the history of Armenia's Vartavar festival and how it was celebrated a century ago.
Note: This article has been excerpted from a larger work in the public domain and shared here due to its historical value. It may contain outdated ideas and language that do not reflect TOTA’s opinions and beliefs.
“Vartavar and the Festival of Mihr,” from Armenian Legends and Festivals by Louis Boettiger, 1920.
Vartavar, meaning "flaming of the rose," was celebrated in pagan times in honor of Anahit, goddess of chastity, at midsummer. The central act of the festival was the offering of a dove and a rose to her golden image. With the introduction of Christianity the temple and the image were destroyed, and it may be noted that upon the site of the Temple of Anahit in Vagharshapat was built the Cathedral of Etchmiadzin. This would lead to the strange conclusion that in the vision of St. Gregory, Jesus Christ descended upon a pagan temple. The fact seems to be that this marvelous vision was seen by a pious monk who published a life of St. Gregory some two or three centuries after the Illuminator's death. But the festival became the "Festival of the Transfiguration of Christ," although the name Vartavar still remains, and doves are still set flying.
The festival is celebrated differently in various places. Upon the mountains of Armenia every family brings a sheep for sacrifice, adorned with colored papers and pigments, and as the sheep approach the shrine, lighted candles are fixed upon their horns. Sheaves of grain, fruit, flowers, and doves are also brought as sacrifices, while dust from beside the altar is carried home to children as a talisman to help them to learn their A B C's. In the absence of a church on the mountainside, which is usually the case, a large white tent with crosses is put up beside some sacred spring, with which the country abounds. The spring is necessary, for on this day the people amuse themselves by throwing water upon each other. For this reason the day is often called Armenian Water Day.
After the doves are set flying, the priest sprinkles the people, and they in turn sprinkle water over each other. This practice probably dates to the legend of the deluge, the Universal Baptism with which God cleansed His sinful earth. The dove and the baptism are also suggestive of the baptism of Jesus by John in the waters of Jordan. This part of the festival is probably an addition to the pagan rite, for the sprinkling of the water is symbolic of love and forgiveness; it is carried on with much laughing and merry-making. The festival includes also a kind of fair, for the people have to show what progress they have made during the year in art and the various handicrafts. Races, competitions, and games are held, and the victors are crowned with wreaths of roses, so that even the rose continues to have an important place in the festivities as it had in pagan days.
The sprinkling of water, the games, the races, show how happy a time the people must have on this day; the exhibition of the year's accomplishment in handicraft and art points out the more serious side; while the essential religious symbolism is very clearly emphasized. What may also be noted is that there is entertainment for all, old and young, serious and frivolous. The pious-minded may sit on the mountainside contemplating the religious aspect of it all; the gay and light-hearted may sprinkle water over each other; the young and strong may run races and play games; men and women of a practical turn of mind may visit the fair and note the progress made during the year; and children may roll about on the mountainsides or gather roses, for these are in full bloom at this time.
The pagan spring festival in honor of Mihr, the god of fire, was taken over by the church to commemorate the bringing of the Babe Jesus to the temple, where Mary sacrificed two doves according to the custom of purification. The ancient rite consisted of kindling fires in the open market places in honor of the god Mihr, and of lighting a lantern from one of the newly kindled fires, which was kept burning in the temple throughout the year. As now celebrated, on February 26, every young man who has been married within the year brings a load of aromatic shrubs, making a huge pile of them in the yard of the church. A religious service is held in the open air at evening-time, after which the priest sets fire to the pile. All the villagers, men, women, and children, dance about the fire, while boys and young men show their agility and courage by leaping over it. When the flames die down, each person carries home a glowing brand and places it on the hearthstone for good luck.
The description of the festival by Abeghian shows how a general celebration of this kind varies in particulars from place to place. On the afternoon of the 13th of February, 6 which is the day before the church festival of the purification, a pile of wood consisting usually of thorn-wood, cane, and straw is gathered together in the churchyard. The entire community comes together in the church on the night of the same day, each person provided with a candle. After the vespers all stand about the pile of shrub and wood, the newly married during the year making the first row. The candles are lighted from the church light, and after the priest has blessed the pile, it is set ablaze from all sides, after which the candles are put out.
As soon as the fire has died down, the candles are relighted from the glowing embers which are regarded as sacred, and carried home where they are used to light a pile of shrub and wood that has been gathered on the roof of the house. The young people jump over the fire while the young women and married women march around it saying, "May it not itch me, and may I not receive any scabs," taking care just to singe the border of their dresses. The ashes, as well as the half-burned wood-stuffs are preserved, or scattered in the four corners of the barn, over the fields or in the garden, for the ashes and flames of the firebrands are believed to protect people and cattle from sickness and the fruit trees from worms and caterpillars. In the homes of the newly married the festival is celebrated with music and dance, the young couples especially making it a point to dance about the sacred flames, while in some places special food is prepared in honor of the occasion.
Various prophesies are made during the festival, for example, if the flame and smoke blows to the east, it is a sign of a good harvest for the coming year, if toward the west, a bad growth is expected.
In recent years the religious authorities at Etchmiadzin printed the following prohibition in the church calendar: "It is forbidden to run about the fire." But the festival is celebrated nevertheless. That it originates in the pagan festival held in honor of Mihr there is little doubt, for the month of February corresponds to the ancient Armenian month Mehakan, which, translated into modern Armenian, Mihragan, means belonging to Mihr, or more loosely, the Festival of Mihr.
Boettiger, Louis A. Armenian Legends and Festivals. University of Minnesota, 1920.
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