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This article is about Che Guevara’s solo trip across central and northern Argentina on a motorized bicycle, covering a distance of approximately 4,000 miles. It ignited a stronger passion within the heart of the young explorer and unfolded new horizons for him. This marked only the commencement of his unfolding journey. < Back Che Guevara's first journey on a motorized bicycle This article is about Che Guevara’s solo trip across central and northern Argentina on a motorized bicycle, covering a distance of approximately 4,000 miles. It ignited a stronger passion within the heart of the young explorer and unfolded new horizons for him. This marked only the commencement of his unfolding journey. From early childhood, Ernesto "Che" Guevara loved to travel. His father wrote that with time he came to understand that "his obsession with traveling was just another part of his zeal for learning" (Guevara 1995:2). Ernesto's first noteworthy journey on his own took place in 1950 when he toured all of central and northern Argentina on a motorized bicycle - a trip of some 4,000 miles (Gambini 1968:22). At the time, he was 21 and a medical student at the University of Buenos Aires. It was a bicycle on which he had installed a small engine. During his journey, he stopped in Córdoba to visit his friends Tomás and Alberto Granado. Alberto was conducting research on lepers at a leprosarium near San Francisco del Chañar, and Ernesto, intrigued by his work, spent several days with him there. Che Guevara setting out on a 2,800 mile solo motorbike trip through the Argentine Northwest in 1950 From there, he headed north and encountered an interesting assortment of hobos, vagabonds, seasonal workers, poor indigenous inhabitants, and other socially marginalized people. He often stayed overnight in police stations and provincial hospitals, asking if he could sleep in vacant jail cells or empty hospital beds. As a result, "for the first time in his adult life, Ernesto witnessed the harsh duality of his country by crossing the divide from its transported European culture, which was also his culture, and...its ignored, backward, indigenous heartland" (Anderson 1997:63). Guevara relied upon the hospitality of strangers, a pattern that continued in his later travels with Granado. For example, after a puncture, he flagged down a lorry to take him to his next destination. In another instance, in Loreto, he sought hospitality from a local police officer when he had nowhere to stay. The trip influenced Guevara's style of traveling, as seen in the Motorcycle Diaries. For the young Guevara, the journey was an education. The motorized bicycle now at a Che museum in Alta Gracia, Argentina Upon returning to Buenos Aires, Ernesto took the motorbike back to the store where he bought it for reconditioning. When the store owner learned the details of the trip, he was astounded and asked Ernesto to provide a letter attesting to his fantastic journey using that particular brand of motorbike. This letter, along with a picture of Ernesto sitting on his motorbike, was published in a local sports magazine as an advertisement for that type of motorbike (Taibo 1996:35). They claimed it was very sturdy, given that Guevara had completed such a long tour using its power. The success of his Argentinian travels sparked in him a desire to explore the world more attentively and initiated the planning of new travel adventures. Gallery You May Also Like Guide in Armenia Modernist architecture in the Soviet Union A Visit to the Mikhail Khergiani Museum The Tallest Stalin Statue Ever Erected A Hike to the Chalaadi Glacier The Real Story Behind the Movie The Lost City of Z Khash – One of the Most Unusual Armenian Dishes Hiking Guide to Climbing Mount Azhdahak

This article navigates through the journey of the swastika, shedding light on its positive connotations while addressing its controversial modern associations. Explore the profound history of the swastika, a symbol embedded in diverse cultures, with a special focus on its significance in Armenia. Delve into the origins, meanings, and the oldest use of the swastika, also known as "arevakhach" in Armenian, symbolizing eternity. < Back The History of Swastika and its Role In Armenian Culture This article navigates through the journey of the swastika, shedding light on its positive connotations while addressing its controversial modern associations. Explore the profound history of the swastika, a symbol embedded in diverse cultures, with a special focus on its significance in Armenia. Delve into the origins, meanings, and the oldest use of the swastika, also known as "arevakhach" in Armenian, symbolizing eternity. The swastika is an ancient symbol that has been used by various cultures and religions for thousands of years. It is a cross-like shape with four arms that are bent at right angles, forming a loop or a spiral. The word swastika comes from the Sanskrit language, meaning “conducive to well-being” or “good fortune.” The swastika has different meanings and interpretations depending on the context and orientation. In Hinduism, Buddhism, and Jainism, the swastika represents the sun, prosperity, good luck, spiritual teachers, or the Buddha’s footsteps. It is often drawn on doors, thresholds, vehicles, scriptures, or temples as a sign of welcome or blessing. It is also used in ceremonies and festivals to mark auspicious occasions. In some Indo-European religions, such as Greek, Roman, Germanic, and Norse mythology, the swastika symbolizes lightning bolts or thunder gods. It is associated with power, strength, victory, or protection. It can also signify the four elements (earth, water, fire, air), the four seasons (spring, summer, autumn, winter), or the four directions (north, south, east, west). The swastika was also found in ancient civilizations such as Egypt, Armenia, Mesopotamia, China, and India. The flag of the National Socialist German Workers' Party (1920–1945) features a swastika However, the swastika’s popularity declined in Europe after World War I when it was adopted by some far-right groups as a symbol of antisemitism and racial supremacy. The most notorious example was Adolf Hitler’s Nazi Party in Germany, who used the swastika as their emblem from 1920 to 1945. They claimed that the swastika represented their Aryan race and their ideology of Nazism. They also distorted its original meaning by associating it with violence and hatred. As a result of their atrocities during World War II and the Holocaust, many countries banned or restricted the use of the swastika in public places. Today, the swastika is still considered a hateful symbol by most people, especially those who suffered under Nazi oppression. Swastika sign on the fortress wall of medieval Armenian capital Ani However, the swastika is not universally rejected or condemned. In some Asian countries, such as Nepal, India, Thailand, Mongolia, Sri Lanka, China, and Japan, the swastika remains a sacred symbol of Hinduism, Buddhism, and Jainism. It is still used for religious purposes, such as weddings, festivals, and pilgrimages. Swastika in Armenia - The Symbol of Eternity In Armenia, starting from ancient times, the swastika or arevakhach (from the words sun and cross) was a symbol of eternity, an ancient national symbol, and a symbol of the national identity of the Armenian people. The sign symbolizes good wishes, sun, life, fire, lightning, fertility, and childbirth, progress and development. Right and left rotations are assigned active and passive meanings and can be used to indicate these meanings. For example, a baby crib decorated with the symbol of eternity on the right rotation is intended for boys, and on the left rotation, for girls. One of the oldest known uses of the swastika can be traced in Armenia. A jar with the swastika sign was excavated in Shamkhor (historical Armenian land), dating back to 16th-15th centuries BC. The swastika sign can be traced among petroglyphs in Geghama mountains. Image Credits: Karen Tokhatyan In the modern-day territory of Armenia, the swastika sign can be traced among petroglyphs in the Geghama mountains, dating back to 8,000 – 5,000 BC. It represents one of the earliest uses of this mysterious symbol. In Armenia and its historical territories, the sign of eternity is found everywhere: on architectural pillars and elements, on the walls of churches, altars and frescoes, in miniatures, on khachkars, carpets, jewelry, clothes, household items and objects, in symbols of state, public, private and religious structures. Swastika sign can be also traced in Armenian rug weaving traditions! On this 17th century Armenian rug, in the center, we can see swastika sign. Today, for the Armenian people, the swastika still has a part especially in art and spiritual symbolic culture, the sign of eternity is an integral part and is universally distributed as a symbol of Armenian identity. A recent scandal involving the usage of the swastika: Kanye West, the rapper formerly known as Ye, was suspended from Twitter for violating the platform’s rules against incitement to violence. He posted an image of a swastika blended with a Star of David, a symbol of Judaism, on Thursday night (Dec 1, 2022). The tweet was quickly deleted. An image posted by Kanye West to Twitter before his suspension, December 1, 2022. The swastika’s history shows that it is not just one simple shape but a complex and diverse symbol that has been interpreted in different ways by different cultures and times. It reflects both positive and negative aspects of human civilization. Gallery You May Also Like Guide in Armenia Modernist architecture in the Soviet Union A Visit to the Mikhail Khergiani Museum The Tallest Stalin Statue Ever Erected A Hike to the Chalaadi Glacier The Real Story Behind the Movie The Lost City of Z Khash – One of the Most Unusual Armenian Dishes Hiking Guide to Climbing Mount Azhdahak

"Aragil" is an abandoned building in Victory Park, Yerevan, not far from the "Mother Armenia" monument. Since it sits atop a high hill, it offers a picturesque view of Yerevan. Unsurprisingly, it draws urban explorers, and some budget travelers even pitch tents to spend the night! < Back Aragil Restaurant in Victory Park "Aragil" is an abandoned building in Victory Park, Yerevan, not far from the "Mother Armenia" monument. Since it sits atop a high hill, it offers a picturesque view of Yerevan. Unsurprisingly, it draws urban explorers, and some budget travelers even pitch tents to spend the night! The "Aragil" (stork) restaurant, constructed in the 1960s in the style of regional modernism by architect Rafael Israelyan, stands abandoned and partially demolished in Victory Park, Yerevan. It is listed as a historical and cultural monument in the Kanaker-Zeytun Yerevan district. Aragil restaurant in winter The building, constructed from white stone with five identical arched entrances, showcases bas-reliefs of storks on its eastern and western walls, intricately carved by the master artisan Hrach Stepanyan. A bas-relief by Hrach Stepanyan Today, the site appeals primarily to urbex enthusiasts and those who appreciate its secluded charm. The elevated location offers a splendid view, making it an ideal spot for couples to embrace and enjoy the scenery. Join my urban explorer tours to uncover the hidden marvels of Armenia! For a personalized itinerary, please contact me. Project Gallery You May Also Like Inside Levon’s Divine Underground The Soviet “Raketa” boats of Lake Sevan Top Railway Stations to See in Armenia The Soviet-Era Sanatorium in Armenia Built by German Prisoners of War A Soviet-era sanatorium with forgotten masterpieces The ZTA-2.6 Telescope at Byurakan Observatory Inside a Soviet-Era Crystal Growth Lab Exploring a Soviet-era abandoned driving school in Armenia Previous Next

This abandoned culture house in Bjni has some of the most amazing frescoes I ever saw. < Back Discovered an abandoned Soviet-era culture house in Armenia This abandoned culture house in Bjni has some of the most amazing frescoes I ever saw. While culture houses in the Soviet Union shared a similar architectural style, their interior design could vary depending on the country. Following a period of relaxed repression and censorship known as "The Khrushchev Thaw" (which spanned from the mid-1950s to the mid-1960s due to Nikita Khrushchev's policies of de-Stalinization and peaceful coexistence with other nations), artists began to decorate these culture houses with elements from their own national cultures. Although these expressions of national identity were seen as nationalistic and were not always welcomed by Moscow, they marked the resurgence of art and freedom of expression. The facade of the culture house! Looks futuristic... not bad for Soviet times... In Armenia, artists drew on the nation's rich history, depicting heroic scenes from Armenian epic poems and history. Many of these artworks have survived to the present day. The author of this huge fresco is honored Armenian artist Henrik Siravyan. It’s called "History and Present" and was created in 1975. Join my urban explorer tours to uncover the hidden marvels of Armenia! For a personalized itinerary, please contact me. Project Gallery You May Also Like Inside Levon’s Divine Underground The Soviet “Raketa” boats of Lake Sevan Top Railway Stations to See in Armenia The Soviet-Era Sanatorium in Armenia Built by German Prisoners of War A Soviet-era sanatorium with forgotten masterpieces The ZTA-2.6 Telescope at Byurakan Observatory Inside a Soviet-Era Crystal Growth Lab Exploring a Soviet-era abandoned driving school in Armenia Previous Next

The British Museum in London houses a remarkable artifact from ancient Armenia: the Bronze Head of the Goddess Anahit. This artifact, dating back to the 2nd-4th centuries BC, is a significant representation of the late Hellenistic period. < Back The Bronze Head of Anahit in the British Museum The British Museum in London houses a remarkable artifact from ancient Armenia: the Bronze Head of the Goddess Anahit. This artifact, dating back to the 2nd-4th centuries BC, is a significant representation of the late Hellenistic period. Anahit (Armenian: Անահիտ) is the goddess of fertility, healing, wisdom, and water in Armenian mythology. In early periods, she was also the goddess of war. By the 5th century BCE, she became the main deity in Armenia alongside Aramazd. The bronze head of Anahit was found in 1872 by an old man named Youssouf, who was digging in his field with a pickaxe, at a depth of around 2 feet (0.61 m), near the village of Sadak. The man uncovered fragments of a bronze statue, including the head and a hand. The head was acquired in Constantinople by Savas Kougioumtsoglou, a Greek antiquities dealer, who passed it to another dealer, Photiades Bey, then the Ottoman ambassador to Italy. Photiades took it to Rome, where it was sold to the art dealer Alessandro Castellani, an Italian goldsmith and collector, who, in turn, sold it to the British Museum in 1873. The Bronze Head of Anahit In a landmark agreement between the Museum of the History of Armenia and the British Museum, the head of the Goddess Anahit will be exhibited in Yerevan for the first time in September 2024. This event marks a significant moment in the appreciation and study of Armenian heritage. Anahit on a 5,000 Armenian dram banknote, in circulation from 1995 to 2005 The Bronze Head of Anahit is not just an artifact; it’s a testament to the rich history and cultural heritage of Armenia. Its journey from Sadak to the British Museum, and soon to Yerevan, is a story worth telling and retelling. Gallery You May Also Like Guide in Armenia Modernist architecture in the Soviet Union A Visit to the Mikhail Khergiani Museum The Tallest Stalin Statue Ever Erected A Hike to the Chalaadi Glacier The Real Story Behind the Movie The Lost City of Z Khash – One of the Most Unusual Armenian Dishes Hiking Guide to Climbing Mount Azhdahak

Explore Gyumri Railway Station, Armenia's oldest rail station, known for its Soviet modernist architecture. Established in 1897, it connects Gyumri to major destinations. The station features unique design elements and serves as a historical landmark, reflecting the city's vibrant cultural heritage. < Back Gyumri Railway Station: A Bright Example of Soviet Modernist Architecture Explore Gyumri Railway Station, Armenia's oldest rail station, known for its Soviet modernist architecture. Established in 1897, it connects Gyumri to major destinations. The station features unique design elements and serves as a historical landmark, reflecting the city's vibrant cultural heritage. Gyumri railway station is the oldest in Armenia and the main station of the city of Gyumri. Established in 1897, the first train arrived from Tbilisi to Alexandropol (now Gyumri) on February 7, 1899, at 12:00 PM, connecting the largest city of the Yerevan province to the broader world. On that day, the Tbilisi-Alexandropol railway was inaugurated. By July 21 of the same year, the railway extended to Kars, and on December 6, 1902, it reached Yerevan station. Constructing the railway to Alexandropol was an ambitious project, given the challenging terrain. Emperor Nicholas II allocated 320 million rubles for the railway's construction, a substantial sum at that time. The facade of the building is adorned with a large bas-relief titled Victory, created by sculptors Sargis Yukhanyan and Yerem Vardanyan, with architect Rafik Yeghoyan The railway spans over 250 kilometers and was constructed in a remarkably short period, with construction beginning in 1896 and concluding in 1899. The current station building was constructed between 1974 and 1979, designed by Rafik Yeghoyan. The large chandelier in the middle of the building was created by Hovhannes Madoyan. The building is one of the finest examples of Soviet modernism in the city, known for its unique architectural style. It serves as a welcoming landmark for visitors to this city of arts and crafts. The jewel of this railway station is the stained glass window adorning the dome Located on the site of an old building on the eastern side of the station square, the station can simultaneously service three passenger trains on high platforms, each 450 meters long, covered with a lightweight aluminum canopy. The building has a reinforced concrete frame, and the walls are made of Ani tuff masonry. The façade of the building is adorned with a large and impressive bas-relief. The central part features a prominent dome with an impressive colored stained glass design, 18 meters in diameter, supported by intersecting arches, while a 30-meter-high tower with a clock decorated with gilded zodiac signs rises on the left. Inside Gyumri Railway Station In Soviet times, the first floor housed the operations hall, passenger waiting areas, a buffet with ancillary rooms, customs services, administrative offices, and baggage facilities. The second floor included a 120-seat restaurant, a cinema hall, rest rooms with 50 beds, and a nursery with 25 beds. A huge fresco in the restaurant area is now covered with wooden boards. Today, the second floor mainly serves as administrative offices. The two stairways leading to the second floor are decorated with frescoes depicting themes of Gyumri's life and landscapes. Join my urban explorer tours to uncover the hidden marvels of Armenia! For a personalized itinerary, please contact me. Project Gallery You May Also Like Inside Levon’s Divine Underground The Soviet “Raketa” boats of Lake Sevan Top Railway Stations to See in Armenia The Soviet-Era Sanatorium in Armenia Built by German Prisoners of War A Soviet-era sanatorium with forgotten masterpieces The ZTA-2.6 Telescope at Byurakan Observatory Inside a Soviet-Era Crystal Growth Lab Exploring a Soviet-era abandoned driving school in Armenia Previous Next

On August 20, 1980, Reinhold Messner, a mountaineer from South Tyrol, achieved the unthinkable. He became the first person to ascend Mount Everest, the world’s highest peak, alone and without the aid of supplemental oxygen. This feat was not just a testament to Messner’s physical endurance but also his mental fortitude and meticulous planning, particularly his acclimatization process. < Back Reinhold Messner's Acclimatization Process During His 1980 Solo Ascent to Mount Everest On August 20, 1980, Reinhold Messner, a mountaineer from South Tyrol, achieved the unthinkable. He became the first person to ascend Mount Everest, the world’s highest peak, alone and without the aid of supplemental oxygen. This feat was not just a testament to Messner’s physical endurance but also his mental fortitude and meticulous planning, particularly his acclimatization process. Messner’s ascent was unique in several ways. He chose to climb during the monsoon season, a time when the mountain is typically deserted due to unpredictable weather conditions. His route was also unconventional. He crossed the North Col at approximately 7,020 meters to the Norton Couloir, a steep gorge that allowed him to circumvent the perilous northeast ridge of the mountain. And above all, he used no supplemental oxygen and was alone! This feat became possible thanks to careful acclimatization as well. Let’s emphasize this fact! Acclimatization Process Acclimatization, the process by which the body adjusts to the decreased availability of oxygen at high altitudes, is a critical component of any high-altitude climb. Messner’s acclimatization process for his 1980 Everest ascent was meticulous and well-planned. First of all, Messner spent a significant amount of time at Base Camp. Moreover, he did one reconnaissance to the North Col to cache supplies there. “At the same spot where the British pioneers set up their base camp, I camped for more than 2 months. From there I put an intermediate camp at 6,000 meters and 500 meters higher, my advanced base camp as a starting point for the solo climb to the summit. From base camp, I made numerous acclimatization and reconnaissance sorties to the north, west, and south.” - Reinhold Messner, “Crystal Horizon: Everest - The First Solo Ascent” This cycle of climbing high and sleeping low is a common strategy used by mountaineers to acclimatize their bodies to high altitudes. Needless to say, it takes time and patience. Interestingly, previous acclimatization practices help a lot since, according to Messner, the body seems to develop a sort of memory for adapting itself more easily. Consequently, during his later expeditions, he had less trouble than on his first. Reinhold Messner is running in the mountains “After spending seven weeks at an altitude of more than 5000 meters, I run around in base camp as if I were at home. Once again, I have established the fact that you accustom swiftly to the rarefied air if you have already often been at great heights. I am now well acclimatized.” - Reinhold Messner, “The Crystal Horizon: Everest - The First Solo Ascent” Spending time at high altitudes also helped Messner’s girlfriend at the time, Nena Holguin, to regain her strength and resilience. She writes: “The headaches which I had at the beginning of our travels have gone. Also, I am well acclimatized.” "The Crystal Horizon: Everest - The First Solo Ascent" by Reinhold Messner in Russian In conclusion, Reinhold Messner’s 1980 solo ascent of Mount Everest was a remarkable achievement that pushed the boundaries of what was thought possible in mountaineering. His success can be attributed not only to his physical and mental strength but also to his careful and strategic acclimatization process. Gallery You May Also Like Guide in Armenia Modernist architecture in the Soviet Union A Visit to the Mikhail Khergiani Museum The Tallest Stalin Statue Ever Erected A Hike to the Chalaadi Glacier The Real Story Behind the Movie The Lost City of Z Khash – One of the Most Unusual Armenian Dishes Hiking Guide to Climbing Mount Azhdahak

The "Mother Armenia" monument in Gyumri is a prominent Soviet-era landmark located in the southwestern part of the city, adjacent to the historic Black Fortress. Installed in 1975, this monument is a must-visit for those interested in Soviet monuments and art, making it an essential addition to any tour package in Armenia. < Back Mother Armenia in Gyumri The "Mother Armenia" monument in Gyumri is a prominent Soviet-era landmark located in the southwestern part of the city, adjacent to the historic Black Fortress. Installed in 1975, this monument is a must-visit for those interested in Soviet monuments and art, making it an essential addition to any tour package in Armenia. The statue was officially unveiled on May 9, 1975, to commemorate the 30th anniversary of the victory in the Great Patriotic War and to honor the memory of the many residents of Gyumri who participated in the war. The monument, designed by sculptor Ara Sargsyan and architect Rafael Yeghoyan, stands as a harmonious blend of architecture and sculpture, consisting of a 21-meter-high pedestal and a 20-meter-high statue. Mother Armenia in Gyumri and the Black fortress as seen by my drone The pedestal, constructed from dark tuff, ascends steeply on a hill, merging with the sky, with its vertical lines accentuating its height. The statue, made of tempered copper, depicts a young woman in a serene and epic pose. She holds a capital of Zvartnots Cathedral in one hand, symbolizing the Armenian people's peaceful creativity and architectural genius, while the other hand holds a palm branch. The figure, standing proud and half-clothed, is a work of classical beauty, characterized by its graceful posture, flowing silhouette, and the plasticity of the folds in her clothing. The back of the monument features an image of Nemesis, the winged goddess of Greek retribution, adding a layer of depth to its symbolic meaning. In front of the monument lies the grave of the unknown soldier, marked by an eternal flame and a raised clenched fist. This monument is not only a regional version of Yerevan's Victory Monument but also serves a dual purpose: to celebrate the victory with grand architectural and sculptural expressions, to honor the fallen, and to extol the virtues of peaceful creation. Gallery You May Also Like Guide in Armenia Modernist architecture in the Soviet Union A Visit to the Mikhail Khergiani Museum The Tallest Stalin Statue Ever Erected A Hike to the Chalaadi Glacier The Real Story Behind the Movie The Lost City of Z Khash – One of the Most Unusual Armenian Dishes Hiking Guide to Climbing Mount Azhdahak

I have visited many libraries in Armenia, but this one impressed me the most with its extensive collection of technical literature. Unfortunately, the Scientific and Technical Library of Armenia will be closed due to a highly criticized decision by the Armenian Government. Read more in the article. < Back The Scientific and Technical Library of Armenia I have visited many libraries in Armenia, but this one impressed me the most with its extensive collection of technical literature. Unfortunately, the Scientific and Technical Library of Armenia will be closed due to a highly criticized decision by the Armenian Government. Read more in the article. The Republican Scientific and Technical Library of Armenia, founded in 1957, initially operated on Moskovyan Street. In 1982, it moved to 49/1 Komitas Avenue. The library's mission is to collect scientific, technical, and patent resources, and provide scientific and technical information and library services. Three floors of the library were full of bookshelves, with each floor divided into two levels The library's collection includes approximately 22 million copies of literature, including: Books: deposited manuscripts and dissertation abstracts Periodicals: magazines, press journals, informative bulletins, analytical bulletins, and official bulletins covering the RA legal framework Patents: copyright certificates, descriptions of inventions and utility models, trademarks, industrial design bulletins, and press publications Industrial catalogs: brand catalogs and price lists Normative-technical documents (standards): state standards, industry standards, specifications, magazines, and collections on standards Video tapes Cassettes Optical drives (CD, DVD) ------------------ Unfortunately, On May 2, the Government of the Republic of Armenia decided in a closed session to expropriate the buildings of the Scientific and Technical Library. The closure of the library is presented in the context of systemic reforms and the purposeful and effective use of budget funds. Branches of the Scientific and Technical Library in Gyumri, Kapan, Hrazdan, and Vanadzor will also be closed. Project Gallery You May Also Like Inside Levon’s Divine Underground The Soviet “Raketa” boats of Lake Sevan Top Railway Stations to See in Armenia The Soviet-Era Sanatorium in Armenia Built by German Prisoners of War A Soviet-era sanatorium with forgotten masterpieces The ZTA-2.6 Telescope at Byurakan Observatory Inside a Soviet-Era Crystal Growth Lab Exploring a Soviet-era abandoned driving school in Armenia Previous Next

Nearly every tourist traveling to Armenia visits the pagan Temple Garni in Garni village! In this brief article, you'll discover key facts about Garni Temple, enhancing your trip with valuable insights into Armenia's rich history. Create unforgettable memories as you delve into the cultural richness of this historic site! < Back Garni Temple Nearly every tourist traveling to Armenia visits the pagan Temple Garni in Garni village! In this brief article, you'll discover key facts about Garni Temple, enhancing your trip with valuable insights into Armenia's rich history. Create unforgettable memories as you delve into the cultural richness of this historic site! The pagan temple Garni in Armenia was built in 77 AD during the reign of King Tiridates I of Armenia. It is the only standing Greco-Roman colonnaded building in Armenia and the former Soviet Union. Took this photo of Garni temple anad Garni village while hiking to mount Yeranos! 2. After the adoption of Christianity in Armenia in 301 AD, the territory of the Garni temple (located inside a fortress) was transformed into a royal summer house for Khosrovidukht, the sister of Tiridates III. This allowed the temple to survive while other pagan temples were brutally destroyed. 3. Unfortunately, Garni temple collapsed in a devastating earthquake on June 4, 1679, with the epicenter located in the gorge of Garni. For 296 years, it remained in ruins. Up to the 1960s, about 80% of the original masonry and ornamentation remained scattered at the site, enabling the building's reconstruction. Garni temple still in ruins. Photo by Nemrut Baghdasaryan 4. In1880, archaeologist Aleksey Uvarov proposed moving the temple's stones to Tiflis (in Georgia) and reconstructing it there according to de Montpereux's plan. Fortunately, the governor of Erivan, citing technical difficulties with moving its parts, did not implement the plan, and the remnants of Garni remained in Armenia. 5. Reconstruction works began in January 1969 using the anastylosis method and were completed by 1975. The temple was almost entirely rebuilt using its original stones, except for the missing pieces, which were filled with blank (undecorated) stones. An episode from film "Rings of Glory"! The reconstruction started only 7 years after the movie release... 6. Garni temple is depicted in the 1962 Soviet Armenian film "Rings of Glory" («Кольца славы»), featuring the 1956 and 1960 Olympic Champion on the still rings, gymnast Albert Azaryan. It's noteworthy that during that time, the temple was still lying in ruins. Gallery You May Also Like Guide in Armenia Modernist architecture in the Soviet Union A Visit to the Mikhail Khergiani Museum The Tallest Stalin Statue Ever Erected A Hike to the Chalaadi Glacier The Real Story Behind the Movie The Lost City of Z Khash – One of the Most Unusual Armenian Dishes Hiking Guide to Climbing Mount Azhdahak

The 2016 film The Lost City of Z, directed by James Gray, brings to life the true story of British explorer Percy Fawcett’s quest to find an ancient civilization in the Amazon. Based on David Grann’s 2009 book, the movie captures Fawcett’s expeditions and mysterious 1925 disappearance. While praised for its storytelling and cinematography, the film takes creative liberties, blending fact with fiction. This article delves into the history and the ongoing mystery surrounding Fawcett's fate. < Back The Real Story Behind the Movie The Lost City of Z The 2016 film The Lost City of Z, directed by James Gray, brings to life the true story of British explorer Percy Fawcett’s quest to find an ancient civilization in the Amazon. Based on David Grann’s 2009 book, the movie captures Fawcett’s expeditions and mysterious 1925 disappearance. While praised for its storytelling and cinematography, the film takes creative liberties, blending fact with fiction. This article delves into the history and the ongoing mystery surrounding Fawcett's fate. The 2016 film The Lost City of Z, directed by James Gray, intricately portrays the compelling true story of British explorer Percy Fawcett’s relentless search for an ancient civilization hidden deep within the Amazon rainforest. Based on David Grann's 2009 bestselling book, the film dramatizes Fawcett’s early 20th-century expeditions and his mysterious disappearance. Although The Lost City of Z did not achieve commercial success, grossing approximately $19.3 million worldwide on a $30 million budget, it garnered critical acclaim for its storytelling, performances, and cinematography. Over time, the film developed a devoted following, particularly among enthusiasts of historical adventure cinema. Theatrical release poster of the movie The Lost City of Z While The Lost City of Z remains faithful to the core of Fawcett’s journey, it takes certain creative liberties for dramatic effect. Certain events, such as Fawcett's interactions with hostile tribes and his experiences in World War I, are amplified for cinematic purposes. For instance, there is no historical evidence to suggest Fawcett was ever captured by a tribe during his explorations. The book cover of The Lost City of Z A Tale of Deadly Obsession in the Amazon by David Grann The search for lost cities in the Amazon attracted explorers long before Fawcett. In February 1541, Gonzalo Pizarro, the brother of the renowned conquistador Francisco Pizarro and governor of Quito at the time, led an expedition from Quito to the east in search of the fabled kingdom of a golden king. Pizarro's journey into the heart of South America was driven by the hope of discovering El Dorado, the legendary city of immense wealth. However, despite failing to find any such city, the expedition's accounts further fueled the enduring myth of El Dorado. Over time, numerous expeditions—often driven by a mix of ambition, greed, and curiosity—were launched in search of this fabled city, but none yielded definitive proof of its existence. It should be noted that although both El Dorado and the myth of Lost City Z involve legendary hidden civilizations in the Americas, they are not the same. The last significant attempt to locate such a civilization was led by Percy Fawcett. Colonel Percy Harrison Fawcett was a British geographer, archaeologist, and explorer born in 1867. He was a member of the Royal Geographical Society (RGS) and made multiple expeditions to South America in the early 1900s, primarily mapping uncharted regions of the Amazon. Fawcett was highly respected for his survival skills and knowledge of indigenous cultures. Page 2 of Manuscript 512 Between 1906 and 1924, Fawcett embarked on seven expeditions across the Amazon Basin, mapping uncharted territories for the Royal Geographical Society and searching for what he believed to be evidence of an advanced, lost culture. His theories were influenced by archaeological discoveries, Indigenous reports, and historical texts, including the mysterious 18th-century Manuscript 512, which described the ruins of an ancient stone city deep in the Brazilian jungle. Manuscript 512, housed in the Brazilian National Library in Rio de Janeiro, is an unsigned document written in 1753 by a Portuguese bandeirante (explorer) who claimed to have discovered ruins of an ancient stone city deep in the Brazilian jungle. The manuscript describes a city with wide streets, multi-story stone buildings, and inscriptions resembling Greek or ancient European scripts—features highly unusual for known pre-Columbian civilizations of the region. The document also mentions silver-rich mines nearby. However, no definitive evidence of this city has ever been found, and its location remains a mystery, contributing to speculation about lost civilizations in the Amazon. Fawcett, however, believed in the existence of an advanced, lost civilization in the Amazon, which he called “Z.” Colonel Percy Harrison Fawcett, 1911 In 1925, Fawcett set off on his final expedition with his son Jack and Jack’s friend Raleigh Rimell. Their goal was to locate "Z" in the uncharted jungles of Brazil. However, after sending a final letter from a place called Dead Horse Camp, the trio vanished without a trace. Despite numerous search efforts over the decades, no confirmed evidence of their fate has ever been found. A still from the movie "The Lost City of Z" The Mystery Lives On In 1952, anthropologist Orlando Villas-Bôas claimed to have discovered the remains of Percy Fawcett and alleged that the Kalapalo people had confessed to killing him. Villas-Bôas, a key advocate for Indigenous rights in Brazil and a driving force behind the establishment of Xingu National Park, detailed this account in his report. According to him, Kalapalo chief Sarari recounted that Fawcett and his companions met their fate after refusing to share a duck he had shot—an unforgivable transgression in the communal culture of the indigenous people—and exacerbated the situation by slapping a child. According to Villas-Bôas, the Kalapalo had set an ambush at the Green Lagoon and clubbed the white men to death. Villas-Bôas also reported finding human bones and personal items, including a knife, buttons, and small metal objects, in the area where the Kalapalo had indicated the killings took place. These remains were sent to the Royal Anthropological Institute in London for analysis. The examination concluded that the bones did not match Fawcett's dental records and appeared to belong to a man of different physical stature. The Kalapalo tribe, however, has disputed Villas-Bôas's account. In a 2005 interview, Kalapalo elder Vajavi stated that the tribe had not killed Fawcett and that the bones found by Villas-Bôas were those of his grandfather, Mugikia. Vajavi expressed sadness over the accusations and the portrayal of his people as murderers. These conflicting narratives highlight the complexities of interpreting events that occurred in remote and culturally distinct regions, especially when relying on second-hand accounts and without definitive physical evidence. To this day, Fawcett’s disappearance remains one of history’s greatest unsolved mysteries. Some believe he was killed by indigenous tribes, while others suggest he perished due to starvation or disease. A few unverified reports even claim he chose to stay in the jungle and live among native peoples. While The Lost City of Z may not tell the full, complex truth, it succeeds in reviving interest in one of history’s most intriguing explorers. Whether Fawcett truly found his lost city or not, his legacy endures as a symbol of human curiosity and the endless mysteries of the Amazon. Gallery You May Also Like Guide in Armenia Modernist architecture in the Soviet Union A Visit to the Mikhail Khergiani Museum The Tallest Stalin Statue Ever Erected A Hike to the Chalaadi Glacier The Real Story Behind the Movie The Lost City of Z Khash – One of the Most Unusual Armenian Dishes Hiking Guide to Climbing Mount Azhdahak

Explore Fridtjof Nansen's compassionate journey in 1925 through post-World War I and post-Genocide Armenia. Discover his dedication to Armenian refugees, canal-building initiatives, and the unique encounters with the country's culture. Join Nansen on this humanitarian odyssey documented in "Gjennern Armenia," shedding light on his profound impact on Armenian history and society. < Back Polar Explorer Fridtjof Nansen’s Visit to Armenia Explore Fridtjof Nansen's compassionate journey in 1925 through post-World War I and post-Genocide Armenia. Discover his dedication to Armenian refugees, canal-building initiatives, and the unique encounters with the country's culture. Join Nansen on this humanitarian odyssey documented in "Gjennern Armenia," shedding light on his profound impact on Armenian history and society. Being a great humanist Norwegian polar explorer, Fridtjof Nansen made efforts to help the people left homeless, alienated and starving as a result of the First World War. The Armenian people, who were on the verge of annihilation as a result of the 1915 Genocide, were always in the center of his attention. In 1924, Nansen actively addressed Armenian refugee issues, advocating for a just resolution, improving emigrants' conditions, facilitating their return, and initiating canal projects to cultivate arid lands. Nansen's impactful efforts granted "Nansen passports" to thousands, easing their plight. Nansen during his travels in Armenia. Notice the carpet on which he is sitting! At 7 o'clock on June 16, 1925, Nansen and his commission left Tiflis by train for Armenia. During the night, they traversed the Lori region, known for its forested mountains and gorges, and the next morning, they encountered a different landscape. Unlike Lori, the Aragatsotn region lacks forested areas. On that occasion, he wrote: "The land is barren, without trees; there is no green anywhere, no wooded hill in sight. Is this dry, yellowish land supposed to be cultivated for refugees? The scene in front of my window did not leave an encouraging impression." On June 17, 1925, a warm welcome awaited Nansen and his delegation at Yerevan station. On June 18, the Nansen commission leaves for Sardarapat region. At that time, it was very important to create an irrigation system for the Sardarapat field and make it a fertile land. They visited Hoktemberyan's cotton factory and expressed their satisfaction about ii. Nansen in Armenia Then moved to the Armenian-Turkish border, explored the shores of Araks river, visited Margara and other Armenian villages. Afterwards, the guests visited the ruins of Armavir, one of the ancient capitals of Armenia, surrounded by cotton fields. A young woman working there gave Nansen a cotton cocoon, of which Nansen wrote: "It was a welcome wish according to the custom of the country, so natural, simple and touching. I held that tender cotton for a long time.'' The guests then visited the village of Bambakashat, whose inhabitants welcomed them with salt and bread, milk and fruits. The same day in the evening, the guests return to Yerevan and are invited to a dinner in the city's summer park, where they not only enjoy delicious Armenian food and fruits, but also listen to Armenian music, for which Nansen personally thanks choir leader K. Shahnazaryan. Later, he wrote in his travel notes: "The food and Armenian wine are good, but there is no mention of fruits. At that time, the apricots had started to ripen. Armenia itself is the motherland of apricots, the apricots here are so big and juicy that I have never seen such anywhere." After the Armenian Genocide, thousands of children became orphans. They found shelters in various parts of the world, including Eastern Armenia. In this photo, you can see Nansen having lunch with orphans in Leninakan (Gyumri). After the sessions held the next day, the guests visit the Museum of the History of Armenia, and the knowledge gained on the skeletons and skulls studied there, Nansen later uses in his work written about Armenians. After that, the guests were led to Yerevan State University, where a warm reception was organized. A friendly party is organized in the courtyard of the university, which takes place in a warm and businesslike atmosphere. Nansen is awarded the title of honorary doctor and honorary member of the scientific council of Yerevan State University. After visiting the university, the guests went to the Zangvi coast and saw the Yerevan fortress. On June 20, Nansen's delegation continues to explore the Sardarapat Plain, approaching Araks river and discussing the possibility of building a canal. They observe the Surmalu Plateau, which was once covered with vineyards, gardens, and fields, but has now risen to a bare plain. In the evening, they come to the Hoktemberyan station to take the train to Leninakan. But it turns out that their special carriage has to be attached to the train quite late. Therefore, as they spend most of the night there, Nansen prefers lying in the open air on a tarpaulin under a starry sky, rather than sleeping in a hot compartment coach. On June 21, Nansen and his companions were already in Leninakan, where they felt the breath of new life and participated in the opening of the Shirak canal, which turned into a popular celebration. When the water flowed, Nansen threw his broad-brimmed hat into the water as a sign of joy and a bright vision of the future. Returning to the city, they attend a dinner. Nansen also visits the newly established textile factory in Leninakan, where a warm welcome is organized and he himself speaks with words of thanks and good wishes. Bust of Fridtjof Nansen in Yerevan (sculptor Garegin Davtyan). Armenia will never forget how Nansen helped us! To honor him in Armenia there are streets and parks named after him, as well as a museum dedicated to Nansen and statues commemorating his contributions. On the morning of June 24, they leave for Yerevan, through the northern regions of Armenia. They were in Lori, specifically in Stepanavan, Gharakilisa (now Vanadzor) and then went to Dilijan, where they visited the Republican Sanatorium. After spending the night in Dilijan, the guests take the route to Sevan, the unique beauty of which enchants Nansen. On the banks of the Sevan River, they eat royal trout or, as Nansen called it, "the jewel of the Armenian feast." Then they move to Yerevan. On June 27, Nansen's commission was in Kanaker, Garni, Dvin, banks of Zangvi river, Ghrer, Sevjur. On June 28, the guests visited Etchmiadzin, got acquainted with its architectural monuments and were received by the Catholicos. They get to know the manuscripts in the local bookstores. Nansen during his travels in Armenia Nansen was particularly fascinated by the structure of the cathedral and the church of Hripsime, with the domes rising on the quadrangle. On June 29, they visited the Yerevan hydroelectric power station, which was a unique structure and left a great impression. Then they entered "Ararat" wine factory and tasted Armenian drinks. "Everyone was nice... red wine... sherry... madera... port wine... At the end, I was given muscat... I had never drunk such wonderful wine," he wrote. In the evening of the same day, a government dinner is organized in honor of the guests on the bank of Zangvi. In addition to traveling through Armenia, Nansen also participates in many meetings, during which important issues were discussed. He also visits the studio of Martiros Saryan, where he gets acquainted with the works of the great artist. Saryan immortalized that meeting with two portraits of Nansen, which are now kept in Saryan's museum. On July 1, a farewell concert will be held at the city theater, followed by a dinner. On July 2, 1925, statesmen, accompanied by a large crowd, bid farewell to the great philanthropist from the Yerevan railway station. Nansen writes: "Yerevan, Zangvi valley, beautiful gardens were disappearing behind us. In the south, Ararat stood cloudless in all its height, and its broad snow-covered peak was shining under the light of the sun." Nansen described his trip to Armenia in the book "Gjennern Armenia" ("Through Armenia") published in 1927. Two years later, another book of his, also related to the 1925 trip, "Gjennern Kaukasus til Volga" ("Through the Caucasus to the Volga") was published. Nansen did not give up caring for the Armenian people until the end of his life. In 1928, he toured America, during which he gave fund-raising lectures for the benefit of Armenians. 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