Cradle of Civilization

A Blog about the Birth of Our Civilisation and Development

The Doorway to the Unknown

Posted by Fredsvenn on March 9, 2014

Return of the Inner Sun

The Swastika on Arizona and Peruvian Pottery

Arizona State Museum Wall of Pots


Rincon Red-on-Brown

Haldi’s Door/ Mher’s Door (Van, Armenia) & Doorway of Aramu Muru (Peru)

Van _ Mher’s Door /Վան _ Մհերի դուռ -- Western ARMENIA

Mehr’s (Mitra) door – Western Armenia

Cuneiform inscriptions of King Menaus of Urartu Civilization


Pictures in the first row show Haldi/Mher’s Door in Van, capital city of Kingdom of Armenia and doorway of Aramu in Peru. Aramu as we know was the first known Armenian king of Van period (Ararat-Urartu). Aram, Arame is still a popular name among Armenians.

First picture in the last row is the front cover of “The Door of Mher and Echoes of Van”, 1916.

The last picture in the collage shows “The Midas Monument” of Asia Minor built by Phrygians, who were (descendants of) Armenians and spoke Armenian dialect according to Dictionary of Greek and Roman Geography, 1854, and The Armenian Origin of the Etruscans by Robert Ellis, London, 1861.

Picture in the second row is called “The Cloud People of Peru.” Pay attention at the Armenid noses of the Monument which are also found in all prehistoric archaeological sculptures of Gods, Kings, high priests, warrior lords around the world while excavated skulls indicate that main population of those countries belonged to other racial types.


– Cult façade from Midas City


– Relief of Matar, Arslankaya


– Relief of Matar from Ankara, carved onto an orthostate block.

Nabateans – Petra

Aramu Muru – Peru

Aramu Muru – Peru

Photo showing the doorway of Aramu Muru in southern Peru near Lake Titicaca. This doorway is believed to be made by ancients who used it to travel to alternative locations, both planetary (Earth) and extra-planetary. It is further believed this might be a passageway allowing those who enter the doorway to instantly be transported to alternative realities or parallel universes. 

The native indians of the region had a legend that spoke of “a gateway to the lands of the Gods”, and in that legend, it was said that in times long past great heroes had gone to join their gods, and passed through the gate for a glorious new life of immortality, and on rare occasions those men returned for a short time with their gods to “inspect all the lands in the kingdom” through the gate.

Aymara legends support this notion. One person is known to have passed through the doorway. Having completely vanished for approximately 2 minutes and then reappearing to startled observers.

File:Amaru Muru or Amaru Meru.jpg

Inca artwork of their first priest-king Amaru Muru. The Inca believed him to be light skinned with golden hair, which is why they initially believed Europeans were gods.

Amaru Muru (also spelled Amaru Meru) was the first priest-king of The Inca Empire who founded their civilization. He was not ethnically from South America. He had pale skin, blonde hair, and European features. Legend says he came through a portal called the Gate of the Gods.

According to legend, he visited the Incas occassionally to check up on them. He last left through the portal before the invasion of the Spanish.

A huge mysterious door-like structure in the Hayu Marca mountain region of Southern Peru near Lake Titicaca,an hour drive from the city of Puno, has long been revered by local indians as the “City of the Gods.” Although no actual city has ever been discovered.

The remote area is known as a Valley of the Spirits, or Stone Forest, made of strange rock formations that resemble animals, beings, buildings, dinosaurs, and artificial structures.

The door or the “Puerta de Hayu Marca” (Gate of the Gods) has been, at some time in the distant past, carved out of a natural rock face and in all, measures exactly 23′ in height and width, with a smaller alcove in the center at the base which measures in at just under 6′ in height.


Orontid Dynasty

In Behistun inscriptions Darius The Great calls himself a “son of Ahura Mazda” and an Armenian King Arkha a “Son of Haldi”. Haldi is a supreme God of Armenian Pantheon of Van period (Araratian-Urartian).

Daredevils of Sassoun, an Armenian heroic epic poem, was published in Constantinople (Istanbul) in 1874 under the title “David of Sasun or Mher’s Door”.

There is a conceptual link between Haldi and Mihr/Mher, a connection assumed by the traditional Armenian designation for the blind rock portal at Van, which the Armenians called “Door of Haldi” at period of Van Kingdom.

Mher, an alternative name for Mithra, was the son of the Legendary Armenian Hero David. While avenging his father, he was cursed and trapped inside Raven’s Rock near the ancient Armenian city of Van. Ever since that day Mher lives in that cave.

The underground river Gail (Lukos) flows under the cave with a terrible rumbling. According to saga, Mher with his fiery horse must remain there until there are justice, honesty and peace in the world.

Once a year (either on the festival of Roses, originally a pagan fire and water festival, or in the night of destinies) Mher’s door is opened. Anyone near-by on that day is at danger of being trapped inside the rock as well.

Mher remains entombed in Raven’s Rock since justice still doesn’t reign over the earth, but someday Mher will come out of the cave, mounted on his fiery horse, to punish the enemies of his people. That will be the Day of Wrath.

This epic ends on an eschatological note. Mher knew that his time on earth was ending when the ground, literally, cannot support his weight. He and his horse start to sink into the earth. He visits his parents’ tombs and each of them in turn tells him:

You have roamed the world enough.
You have roamed the world enough…
Akravou Kar [Raven’s Rock] is your haven,
Go to Akravou Kar.

Mher went to Raven’s Rock near Lake Van, split the rock with his Lightning Sword, and he and his horse went into the cave. The rock came together and closed behind them. Twice a year, on the magic days of Transfiguration (Vardavarh) and Ascension Day (Hambertzoum) the cave door opens and Mher, holding the Wheel of the Zodiac and attended by the faithful Raven, emerges to test the ground. Villagers claimed that the water dripping from the rock was the urine of Mher’s magic horse, Kourkig.

The door in Aramu in Peru is called Hayu Marka. Armenian speakers can easily notice the word “Armenian” in Hayu and Marka as shortened from Markare, which means “prophet” or “magician”. By this theory it can be read as “The door of Armenian prophet” or “The door of Armenian prophecy”. Aramu as we know was the first known Armenian king of Van period (Ararat-Urartu). Aram, Arame is still a popular name among Armenians.

Puerta de Hayu Marka – Doorway of the Amaru Meru (Aramu Muru)

The Armenians – Hayk – Nakh

Armenian tradition has an eponymous ancestor, Aram, a lineal descendent of Hayk, son of Harma and father of Ara the Beautiful (according to classical Armenian historian Moses of Chorene). Aram is sometimes equated with Arame of Urartu, the earliest known king of Urartu. The endonym Hayk’ (from Classical Armenian) in the same tradition is traced to Hayk himself.

Hayasa-Azzi or Azzi-Hayasa was a Late Bronze Age confederation formed between two kingdoms of Armenian Highlands, Hayasa located South of Trabzon and Azzi, located north of the Euphrates and to the south of Hayasa. The Hayasa-Azzi confederation was in conflict with the Hittite Empire in the 14th century BC, leading up to the collapse of Hatti around 1190 BC.

The similarity of the name Hayasa to the endonym of the Armenians, Hayk or Hay and the Armenian name for Armenia, Hayastan has prompted the suggestion that the Hayasa-Azzi confereration was involved in the Armenian ethnogenesis.

Some historians find it sound to theorize that after the Phrygian invasion of Hittites, the theoretically named Armeno-Phrygians would have settled in Hayasa-Azzi, and merged with the local people, who were possibly already spread within the western regions of Urartu.

After the fall of the latter, and the rise of the Kingdom of Armenia under the Artaxiad dynasty, Hayasan nobility (given they were truly Armenian) would have assumed control of the region and the people would have adopted their language to complete the amalgamation of the proto-Armenians, giving birth to the nation of Armenia as we know it today.

The name is connected to the Indo-European root Ar meaning “assemble/create” which is vastly used in names of or regarding the Sun, light, or fire, found in Ararat, Aryan, Arta etc. The names Armen and Arman, feminine Arminé, are common given names by Armenians. Armin is also a Persian given name.

Nakh peoples are a group of historical and modern ethnic groups speaking (or historically speaking) Nakh languages and sharing certain cultural traits. In modern days, they reside almost completely in the North Caucasus, but historically certain areas of the South Caucasus may have also been Nakh.

The only healthy, living branch of the Nakh languages are now the Vainakh languages (spoken by the Vainakh peoples, namely Chechens, Ingush and Georgian Kist), due to the extinction of other peoples. The only non-Vainakh modern Nakh people are the Bats people in Northeast Georgia, but they are largely assimilated and their language is highly endangered.

Although the Vainakh are only a branch of Nakh peoples, due to the present day situation where the only well-known Nakh are Vainakh, the words Vainakh and Nakh are frequently confused. Hence the word Vainakh is frequently, but mistakenly applied to historical non-Vainakh peoples.

A characteristic feature of Vainakh architecture in the Middle Ages, rarely seen outside Chechnya and Ingushetia, was the Vainakh tower, a kind of multi-floor structure that was used for dwelling or defense (or both). Nakh tower architecture and construction techniques reached their peak in the 15th–17th centuries.

Residential towers had two or three floors, supported by a central pillar of stone blocks, and were topped with a flat shale roofing. These towers have been compared to the prehistoric mountain settlements dating back to 8000 BC.

Military (“combat”) towers were 25 meter high or more, with four of five floors and a square base approximately six meters wide. Access to the second floor was through a ladder. The defenders fired at the enemy through loopholes and the top of the tower had mashikul – overhanging small balconies without a floor. These towers were usually crowned with pyramid-shaped roofing built in steps and topping with a sharpened capstone.

Buildings combining the functions of residential and military towers were intermediate in size between the two types, and had loop-holes and mashikuls.

Nakh towers used to be sparingly decorated with religious or good-wishing petrographs, such as solar signs or depictions of the author’s hands, animals, etc.. Military towers often bore a Golgopha cross.

Many scholars, such as Johanna Nichols and Bernice Wuethrich hold that the Dzurdzuks were descended from extremely ancient migrations from the Fertile Crescent to the Caucasus, perhaps due to population or political pressures back in the Fertile Crescent.

Others who believe the so-called “Urartian version”, such as George Anchabadze and Amjad Jaimoukha, still hold that those original migrants contributed to both the genetic and cultural traits of the modern Ingush and Chechens, but that the primary ancestors were Nakh-speaking migrants from what became Northeastern Urartu.

It is widely held by various authors that Nakh nations had a close connection of some sort to the Hurrian and Urartian civilizations in modern day Armenia, Turkey and Kurdistan largely due to linguistic similarities (Nakh shares the most roots with known Hurrian and Urartian) – either that the Nakhs were descended from Hurrian tribes, that they were Hurrians who fled north, or that they were closely related and possibly included at points in the state.

Although all historians agree they were closely related, there is a wide variety of views on the nature of the relationship. According to ethnic Circassian Caucasus specialist Amjad Jaimoukha, at least it is certain that the Nakh constituted an important component of the Hurrian-Urartian tribes in the Trans-Caucasus and played a role in the development of their influential cultures.

It has been noted that at many points, Urartu in fact extended through Kakheti into the North Caucasus. Jaimoukha notes in his book:

The kingdom of Urartu, which was made up of several small states, flourished in the ninth and seventh centuries BCE, and extended into the North Caucasus at the peaks of its power…

The Georgian chronicles of Leonti Mroveli state that the Urartians “returned” to their homeland (i.e. Kakheti) in the Trans-Caucasus, which had become by then “Kartlian domain”, after they were defeated.

Xenophon passed through Armenia on the territory of ancient Urartu in 401 BCE, and found possible remnants of Urartians (which he calls Khaldians, probably due to their worship of the god Khaldi) in the higher slopes of the mountains, while the lower lands were already settled by Armenians. These Urartians, as modern scholars infer, were to later undergo a process of fusion with Proto-Armenian language and culture.

Jaimoukha notes that the first confirmed appearance of a consolidated Vainakh nation in the North Caucasus spanning the range the Zygii would later have (with a few additions later) was after the fall of Urartu, and notes that numerous people think that they were a regathering of Nakh tribes fleeing the crumbling state and the invasion of the Proto-Armenians, who slowly assimilated most of those who stayed behind.

The Ancient Greek chronicler Strabo mentioned that Gargareans had migrated from eastern Asia Minor (i.e. Urartu) to the North Caucasus. Jaimoukha notes that Gargareans is one of many Nakh roots- gergara, meaning, in fact, “kindred” in proto-Nakh.

The Amazons are a nation of all-female warriors in Greek mythology and Classical antiquity. Herodotus placed them in a region bordering Scythia in Sarmatia (modern territory of Ukraine). Other historiographers place them in Asia Minor, or Libya.

Notable queens of the Amazons are Penthesilea, who participated in the Trojan War, and her sister Hippolyta, whose magical girdle, given to her by her father Ares, was the object of one of the labours of Hercules. Amazonian raiders were often depicted in battle with Greek warriors in amazonomachies in classical art.

According to Strabo the Greek name comes from Amasis, the queen of the Amazons, who were said to have lived here. The name has changed little throughout history all being found in ancient Greek and Roman coinage and continuing to be used through modern times by Greeks.

Masis is the Armenian name for the peak of Ararat, the plural ‘Masiq’ may refer to both peaks. The History of Armenia derives the name from a king Amasya, the great-grandson of the Armenian patriarch Hayk, who is said to have called the mountain Masis after his own name. The name Mash is traced in Mous Masius of Armenia (Bochart).

The Amazons have become associated with many historical people throughout the Roman Empire period and Late Antiquity. In Roman historiography, there are various accounts of Amazon raids in Asia Minor. From the Early Modern period, their name has become a term for female warriors in general.

In Greek mythology, the Gargareans were an all-male tribe. They had sex with the Amazons annually in order to keep both tribes reproductive. Varying accounts suggest that they may have been kidnapped, raped, and murdered for this purpose, or that they may have had relations willingly. The Amazons kept the female children, raising them as warriors, and gave the males to the Gargareans.

The Gargareans are held by some historians to be a component of the ancestry of the Chechen and the Ingush peoples, and equivalent or at least related to the Georgian name Dzurdzuks.

Strabo wrote that “… the Amazons live close to Gargarei, on the northern foothills of the Caucasus mountains”. The Amazons were attributed to the Circassians via the root maze. Gaius Plinius Secundus also localizes Gargarei at North of the Caucasus, but calls them Gegar.

Some scholars (P.K. Uslar, K. Miller, N.F. Yakovleff, E.I. Krupnoff, L.A. Elnickiy, I.M. Diakonoff, V.N. Gemrakeli) supported that Gargarei is earlier for of Ingush ethnonym.

Jaimoukha suggests that the myth might have been a nod to the similarity between Circassians and Dzurdzuks, despite their very different languages.

Adyghe is term referring to Circassian peoples of the northern Caucasus. In a wider sense, “Adyghe” can refer to all of the Circassian peoples. In a narrower sense, “Adyghe” proper refers only to the Western Circassians, i.e. speakers of the West Circassian or Adyghe language.

The Adige (Circassians) are the oldest inhabitants of the Northwest Caucasus. The roots of their history goes back deep into the centuries to the Stone Age. Other non-Caucasian peoples took part in the formation of the Circassian people, chief amongst them were the Hattians: the original non-Indo-European inhabitants of Asia Minor.

Strabo wrote that “… the Amazons live close to Gargarei, on the northern foothills of the Caucasus mountains”. The Amazons were attributed to the Circassians via the root maze. Gaius Plinius Secundus also localizes Gargarei at North of the Caucasus, but calls them Gegar. Some scholars (P.K. Uslar, K. Miller, N.F. Yakovleff, E.I. Krupnoff, L.A. Elnickiy, I.M. Diakonoff, V.N. Gemrakeli) supported that Gargarei is earlier for of Ingush ethnonym.

The Ancient Greek chronicler Strabo mentioned that Gargareans had migrated from eastern Asia Minor (i.e. Urartu) to the North Caucasus.

Jaimoukha notes that Gargareans is one of many Nakh roots- gergara, meaning, in fact, “kindred” in proto-Nakh. If this is the case, it would make Gargarei virtually equivalent to the Georgian term Dzurdzuk (referring to the lake Durdukka in the South Caucasus, where they are thought to have migrated from, as noted by Strabo, before intermixing with the local population) which applied to a Nakh people who migrated North across the mountains to settle in modern Ingushetia.

In addition to their importance to the ancestry of Chechens and Ingush, the Gargareans have also been considered possibly central to the formation of the Èrs, another historical (albeit now extinct) Nakh people living in Northern Armenia, Caucasian Albania and Hereti (the name Hereti is derived from them).

A people who inhabited Northern Armenia, and then, (possibly) later, mainly Hereti in Southeast Georgia and Northwest Azerbaijan. This is considered to be more or less confirmed as Nakh, on the basis of a large number of placenames. The urban center of their culture in ancient times was the fortress-city of Erebuni (Eribuni in their language, meaning “lair of the Èrs”, combining the roots Èr+(i)+buni home;lair).

This city is now Yerevan, the capital of the Republic of Armenia. After those living in Northern Armenia fled their homeland as Urartu, the Èrs (having become the “Hers” of the Georgian Chronicles) may have set up and ran the state of Hereti. They were assimilated eventually, and their language was replaced by Georgian or Azeri.

According to the 19th-century language scholar, Johann Heinrich Hübschmann, the name “Nakhichavan” in Armenian literally means “the place of descent”, a Biblical reference to the descent of Noah’s Ark on the adjacent Mount Ararat.

First century Jewish historian Flavius Josephus also writes about Nakhichevan, saying that its original name “Place of Descent” is the proper rendering of the Armenian name of this very city”.

Hübschmann notes, however, that it was not known by that name in antiquity. Instead, he states the present-day name evolved to “Nakhchivan” from “Naxčavan”. The prefix “Naxč” was a name and “avan” is Armenian for “town”.

Nakhchivan was also mentioned in Ptolemy’s Geography and by other classical writers as Naxuana. Modern historian Suren Yeremyan disputes this assertion, arguing that ancient Armenian tradition placed Nakhichevan’s founding to the year 3669 BC and, in ascribing its establishment to Noah, that it took its present name after the Armenian phrase “Nakhnakan Ichevan”, or “first landing.”

Armenian tradition says that Nakhchivan was founded by Noah. The oldest material culture artifacts found in the region date back to the Neolithic Age. The region was part of the states of Mannae, Urartu and Media. It became part of the Satrapy of Armenia under Achaemenid Persia c. 521 BC.

After Alexander the Great’s death in 323 BC, various Macedonian generals such as Neoptolemus tried to take control of the region, but ultimately failed and a native Armenian dynasty of Orontids flourished until Armenia was conquered by Antiochus III the Great (ruled 222-187 BC).

Nothing is really known about the people of Eriaki prior to their conquest or interpretation by Urartu, but the probably had lived separately before that. Urartu was originally situated around the Lake Van, but expanded in all directions, including North, probably eventually incorporating or conquering the Èrs.

The Urartians themselves were probably distantly related to the Èrs, in the very least by language, and probably more than just that. They were part of the same language family, the Northeast Caucasian family, and although they were of different branches, the Nakh branch is thought to be the closest to the Hurro-Urartian branch to which Urartian belongs.

Although all historians agree they were closely related, there is a wide variety of views on the nature of the relationship. According to ethnic Circassian Caucasus specialist Amjad Jaimoukha, at least it is certain that the Nakh constituted an important component of the Hurrian-Urartian tribes in the Trans-Caucasus and played a role in the development of their influential cultures.

[3]It has been noted that at many points, Urartu in fact extended through Kakheti into the North Caucasus. Jaimoukha notes in his book: The kingdom of Urartu, which was made up of several small states, flourished in the ninth and seventh centuries BCE, and extended into the North Caucasus at the peaks of its power…

Mithra – Mitanni – Mita

The term Mithra is from the Avestan language. In Middle Iranian languages (Middle Persian, Parthian etc.), Mithra became Mihr, from which Modern Persian Mihr, Northern Pashto Nwar, Waziri Pashto Myer and Armenian Mihr/Mher ultimately derive.

Mithra is the Zoroastrian angelic divinity (yazata) of covenant and oath. In addition to being the divinity of contracts, Mithra is also a judicial figure, an all-seeing protector of Truth, and the guardian of cattle, the harvest and of The Waters.

The Romans attributed their Mithraic Mysteries to Persian or Zoroastrian sources relating to Mithra. However, since the early 1970s, the dominant scholarship has noted dissimilarities, and those mysteries are now qualified as a distinct Roman product.

Together with the Vedic common noun mitra, the Avestan common noun miθra derives from proto-Indo-Iranian mitra, from the root mi- “to bind”, with the “tool suffix” -tra- “causing to.” Thus, etymologically mitra/miθra means “that which causes binding”, preserved in the Avestan word for “covenant, contract, oath”.

On Elamite tablets of the time of Darius, offerings are recorded five times for Mica-Baga — where Mica was Old Persian for Mithras – and, on one occasion, these offerings coincided with offerings to Ahuramazda. Later, Artaxerxes III, invoked “Ahuramazda and Mithras Baga”.

In the compound, Mithras-Baga, Varuna, under the title Baga, began as an equal partner, but because Baga was understood to mean simply God, and was not used liturgically, Varuna was forgotten as a separate entity, and the compound was understood as Mithras-God.

Together with Rashnu “Justice” and Sraosha “Obedience”, Mithra is one of the three judges at the Chinvat bridge, the “bridge of separation” that all souls must cross.

Mithra is described in the Zoroastrian Avesta scriptures as, “Mithra of wide pastures, of the thousand ears, and of the myriad eyes”. As the divinity of contract, Mithra is undeceivable, infallible, eternally watchful, and never-resting.

The Roman Mithras wore a Phrygian cap. Phrygia was in the Persian empire for 200 years. Modern scholars have traced Mithras in Persian, Mittanian and Indian mythology. The Mitanni (Mi-ta-an-ni, also Mi-it-ta-ni) gave us the first written reference to Mithras in a treaty with the Hittites. These and much more suggest a continuity of belief from India to Rome in a myth of a sun god killing a bull.

Pharaoh Thutmose III of Egypt mention in the 33rd year of his reign (1446 BC) as the people of Ermenen, and says in their land “heaven rests upon its four pillars”.

Armeno-Phrygian is a term for a minority supported claim of hypothetical people who are thought to have lived in the Armenian Highland as a group and then have separated to form the Phrygians and the Mushki of Cappadocia. It is also used for the language they are assumed to have spoken.

It can also be used for a language branch including these languages, a branch of the Indo-European family or a sub-branch of the proposed Graeco-Armeno-Aryan or Armeno-Aryan branch.

Classification is difficult because little is known of Phrygian and virtually nothing of Mushki, while Proto-Armenian forms a subgroup with Hurro-Urartian, Greek, and Indo-Iranian. These subgroups are all Indo-European, with the exception of Hurro-Urartian.

Note that the name Mushki is applied to different peoples by different sources and at different times. It can mean the Phrygians (in Assyrian sources) or Proto-Armenians as well as the Mushki of Cappadocia, or all three, in which case it is synonymous with Armeno-Phrygian.

Moschia (Meskheti, Mushki) is a mountainous region of Georgia between Iberia, Armenia, and Colchis. The Moschian Mountains were the connecting chain between the Caucasus and Anti Taurus Mountains. The people of that area were known as the Moschi.

Meskhetians (Meskhs) are a subgroup of Georgians, the indigenous population of Meskheti, historical province of Georgia. Meskhetians speak the Georgian language in Meskhetian dialect. The self-designation is Meskhi.

Hecataeus of Miletus (c. 550 – 476 BCE) speaks of the Moschi as “Colchians” (perhaps, Georgian speaking), situated next to the Matieni (Hurrians). The kingdom of Colchis, Kolkhis or Qulha which existed from the sixth to the first centuries BC is regarded as an early ethnically Georgian polity; the name of the Colchians was used as the collective term for early Kartvelian tribes which populated the eastern coast of the Black Sea in Greco-Roman ethnography.

In the 8th century, Tabal became the most influential of the post-Hittite polities, and the Mushki under Mita entered an anti-Assyrian alliance with Tabal and Carchemish. The alliance was soon defeated by Sargon of Assyria, who captured Carchemish and drove back Mita to his own province.

Ambaris of Tabal was diplomatically married to an Assyrian princess, and received the province of Hilakku, but in 713 BC, Ambaris was deposed and Tabal became an Assyrian province.

Macqueen (1986:157) and others have speculated that the Mushki under Mita may have participated in the Assyrian campaign and were forced to flee to western Anatolia, disappearing from Assyrian accounts, but entering the periphery of Greek historiography as king Midas of Phrygia.

During the 8th century BC the Phrygian kingdom with its capital at Gordium in the upper Sakarya River valley expanded into an empire dominating most of central and western Anatolia and encroaching upon the larger Assyrian Empire to its southeast and the kingdom of Urartu to the northeast.

According to the classical historians Strabo, Eusebius and Julius Africanus, the king of Phrygia during this time was another Midas. This historical Midas is believed to be the same person named as Mita in Assyrian texts from the period and identified as king of the Mushki.

Scholars figure that Assyrians called Phrygians “Mushki” because the Phrygians and Mushki, an eastern Anatolian people, were at that time campaigning in a joint army. This Midas is thought to have reigned Phrygia at the peak of its power from about 720 BC to about 695 BC (according to Eusebius) or 676 BC (according to Julius Africanus).

The Mitanni kingdom was referred to as the Maryannu, Nahrin or Mitanni by the Egyptians, the Hurri by the Hittites, and the Hanigalbat by the Assyrians. The different names seem to have referred to the same kingdom and were used interchangeably, according to Michael C. Astour.

Hittite annals mention a people called Hurri (Ḫu-ur-ri), located in northeastern Syria. The Assyro-Akkadian version of the text renders “Hurri” as Hanigalbat. Egyptian sources call Mitanni “nhrn”, which is usually pronounced as Naharin/Naharina from the Assyro-Akkadian word for “river”, cf. Aram-Naharaim.

The ethnicity of the people of Mitanni is difficult to ascertain. A treatise on the training of chariot horses by Kikkuli contains a number of Indo-Aryan glosses. Kammenhuber (1968) suggested that this vocabulary was derived from the still undivided Indo-Iranian language, but Mayrhofer (1974) has shown that specifically Indo-Aryan features are present.

Some theonyms, proper names and other terminology of the Mitanni are considered to form (part of) an Indo-Aryan superstrate. The names of the Mitanni aristocracy frequently are of Indo-Aryan origin, suggesting that an Indo-Aryan elite imposed itself over the Hurrian population in the course of the Indo-Aryan expansion, but it is specifically their deities which show Indo-Aryan roots (Mitra, Varuna, Indra, Nasatya).

Archaeologists have attested a striking parallel in the spread to Syria of a distinct pottery type associated with the Kura-Araxes culture. It is believed that the warring Hurrian tribes and city states became united under one dynasty after the collapse of Babylon due to the Hittite sack by Mursili I and the Kassite invasion.

It has been suggested by early 20th century Armenologists that Old Persian Armina and the Greek Armenoi are continuations of an Assyrian toponym Armânum or Armanî. There are certain Bronze Age records identified with the toponym in both Mesopotamian and Egyptian sources.

The earliest is from an inscription which mentions Armânum together with Ibla (Ebla) as territories conquered by Naram-Sin of Akkad in ca. 2250 BC. Many historians, such as Wayne Horowitz, identify Armanî which was conquered by Naram-Sin of Akkad, with the Syrian city of Aleppo.

The Hittite conquest of Aleppo (Yamhad), the weak middle Assyrian kings who succeeded Puzur-Ashur III, and the internal strifes of the Hittites had created a power vacuum in upper Mesopotamia. This led to the formation of the kingdom of Mitanni.

Aleppo has scarcely been touched by archaeologists, since the modern city occupies its ancient site. The site has been occupied from around 5000 BC, as excavations in Tallet Alsauda show.

Aleppo appears in historical records as an important city much earlier than Damascus. The first record of Aleppo comes from the third millennium BC, when Aleppo was the capital of an independent kingdom closely related to Ebla, known as Armi to Ebla and Armani to the Akkadians. Giovanni Pettinato describes Armi as Ebla’s alter ego. Naram-Sin of Akkad destroyed both Ebla and Armani in the 23rd century BC.

Matiene was the name of a kingdom in northwestern Iran on the lands of the earlier kingdom of the Mannae. Ancient historians including Strabo, Ptolemy, Herodotus, Polybius, and Pliny, mention names such as Mantiane, Martiane, Matiane, Matiene, to designate a region located to the northwest of Media.”

The name Matiene is believed to be related to Mitanni which was founded by an Indo-Aryan ruling class governing the Hurrian population. The name Matiene was applied also to the neighboring Lake Matianus (Lake Urmia) located immediately to the east of the Matieni people.

The Mannaeans who probably spoke a Hurro-Urartian language, were subdued by the Scytho-Kimmerians during the seventh and eighth centuries BC. Matiene was ultimately conquered by the Medes in about 609 BCE.

The Mannaeans (country name usually Mannea; Akkadian: Mannai, possibly Biblical Minni) were an ancient people who lived in the territory of present-day northwestern Iran south of lake Urmia, around the 10th to 7th centuries BC. At that time they were neighbors of the empires of Assyria and Urartu, as well as other small buffer states between the two, such as Musasir and Zikirta.

Their kingdom was situated east and south of the Lake Urmia, roughly centered around the Urmia plain in this part of what’s today are named as “Azerbaijan region of Iran”. Excavations that began in 1956 succeeded in uncovering the fortified city of Hasanlu, once thought to be a potential Mannaean site. More recently, the site of Qalaichi (possibly ancient Izirtu/Zirta) has been linked to the Mannaeans based on a stela with this toponym found at the site.

After suffering several defeats at the hands of both Scythians and Assyrians, the remnants of the Mannaean populace were absorbed by an Iranian people known as the Matieni and the area became known as Matiene. It was then annexed by the Medes in about 609 BC.

In the Hebrew Bible (Jeremiah 51:27) the Mannaeans are called Minni. In the Jewish Encyclopedia (1906), Minni is identified with Armenia, but it could refer to one of the provinces in ancient Armenia; Minni, Ararat and Ashkenaz.

According to examinations of the place and personal names found in Assyrian and Urartian texts, the Mannaeans, or at least their rulers, spoke Hurrian, a non-Semitic and non-Indo-European language related to Urartian, with no modern language connections.

Matiene became a satrapy of the Median Empire until the Persian conquest, when alongside of the Saspires and Alaradians (remnants of Urartians) it became a part of the XVIII satrapy of the Achaemenid Empire.

The land of Matiene was twice the size of Armenia and it was surrounded to the north by Armenia, to the east by Media, to the south by Susiana, and to the west by Assyria. Its chief city was Matiati around Lake Van. There seems to be another Matiane located in central Asia Minor.

Cimmerians were said to have originated from the Matiani by Herodotus, moving west into Anatolia along the south shore of the Black Sea. Herodotus also said that later, in Median times, there was a second site called Matiene, along the eastern shore of the Halys river in northwestern Cappadocia across the river from the Phrygians. He stated they wore the same uniform as the Paphlagonians in the Median and Persian armies, meaning their units were combined with the Paphlagonians.

It is not at all clear whether these western Matieni were descendants of the Cimmerians, a group of Paphlagonians just called by this name, actual (eastern) Matieni who migrated west from Matiene on their own, or a Median military colony on the border with Phrygia and later the Lydian empire.

Romans 2:2-11


2 We know that the judgment of God rightly falls upon those who do such things.  3 Do you suppose, O man, that when you judge those who do such things and yet do them yourself, you will escape the judgment of God? 4 Or do you presume upon the riches of his kindness and forbearance and patience? Do you not know that God’s kindness is meant to lead you to repentance? 5 But by your hard and impenitent heart you are storing up wrath for yourself on the day of wrath when God’s righteous judgment will be revealed. 6 For he will render to every man according to his works: 7 to those who by patience in well-doing seek for glory and honor and immortality, he will give eternal life; 8 but for those who are factious and do not obey the truth, but obey wickedness, there will be wrath and fury. 9 There will be tribulation and distress for every human being who does evil, the Jew first and also the Greek, 10 but glory and honor and peace for every one who does good, the Jew first and also the Greek. 11 For God shows no partiality.

Paradox of Ancient Sculpture

Petroglyphs of Armenian Highland show that ancient Armenians knew navigation, draw boats.

Looking at Monument of Cloudy People in Peru we can understand that similarity of Armenian/Phrygian and Peru Monuments is not a coincidence. Ancient Armenians travelled to far lands and built their sites of ancestral land of Ararat.

The monuments let by Sumerians, Hittites, Assyrians, Babylonians, Phoenicians, Persians, and Indic Valley civilizations indicate the roots of these states were culturally and ethnically Armenid. Hawk nose, prominent among modern Jews, Syrians and Arabs is evidence of transfusion of Armenid genes into the Semitic races.

In Europe the Armenid type was omnipotent among the Celtic colonists of Britain and Ireland, and the Etruscans of Italy. The painted priestly heads and surviving mummies of the pharaohs and their queens, indicate that for generations Egyptian royalty belonged to the hawk-nosed Armenids.

Further away in Melanesian, Polynesian and Pacific islands, especially among the Africans of New Guinea, the salient nose is a testimony of the past presence of the Armenids. The unearthed skulls and the stone carved features of the Aztec, Inca, and Maya kings and priests are naturally Armenid.

Their supreme gods Votan, Quatzquatl, and Kukulkan are represented as bearded white men with most hawkish noses. The Mayas, especially, tried to outnose their civilizing superiors by widespread custom of wearing artificial noses and beards.

This ornamental custom was also practiced by north American ‘flat-head’ tribes of Chinook, Clatshop, and Salishan, as a distinctive mark of aristocracy. Among the Algonquin, such as the Black-feet tribe, the hawk nose was of natural birth. So was it also among the Middle American Arawaks and Caribs.

It is of great significance to note that Ptolemy’s map of “Geography of Asia Minor”,140 A.D.,lists five cities in Armenia which have their counterparts in Mayan Central America:i.e.,Chol/Cholula, Colua/Coluacan,Zuivana/Zuivan,Chalima/Colima, Zalissa/Xalisco!

A strong, hooked nose was a sign of leadership among the Romans whose many prominent men possessed such members. Then there are the beak-nosed fairy tale witches, possessors of supernatural and magical powers, who can fly, brew medicine, and have power over life and death.

This veneration of the high bridged nose has come down to our present days and has materialized in the symbol of the United States-the Uncle Sam-who is adorned with a prominent Armenid nose.

Recent findings of earliest Sumerian, Egyptian, and Assyrian remains indeed attest their Armenid-Caucasian origins. Thus, ancient monuments, skeletal remains, historic and traditional records, and modern archaeological, geological, and anthropological studies conclude that the Armenian Highland was the cradle of human civilization.

As well, the Armenian Highland was the source of a biological gene pool of a unique race whose migrations contributed greatly to the cultural evolution and genetic make-up of major European, Asian, African, and American nations.

Following the Agricultural and Metallurgical Revolution, and the opening up of the obsidian trade routes, the Armenids periodically ventured out of their Homeland in search for new farmlands and sources of metals. Whether as farmers, metal prospectors, or tradesmen, these gifted people and their progenies reached the far corners of the world mainly by peaceful penetration and rarely by military conquest.

Bronze working prospectors in search for copper and tin, slowly pushed their way into the Balkans, Danube Valley to central Europe, Denmark, and Sweden. Other moved southwards following the obsidian trade routes into Syria, Mesopotamia, Palestine and Egypt.

Wherever the Armenids migrated, they left a legacy of higher civilization and a trail of genetic racial hallmark, among the natives with whom they gradually assimilated. The impact of these culture bearing people and their civilizing influence left such a deep impression among the ancients, that a prominent, high-bridged nose became the universal sign for intelligence, nobility, and even deity.

All these doors tell one story – belief of ancient Armenians that Justice Will Prevail.

Phrygian Cult Practice

The Aramu Muru Doorway

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