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Armenia's mountains are not just geographical features; they are a significant part of the country's cultural heritage and national identity. Whether you're an avid hiker, a history enthusiast, or simply someone who appreciates natural beauty, the mountains of Armenia offer something for everyone. Exploring these sites against the backdrop of the towering peaks creates a unique and unforgettable experience. < Back Mountains in Armenia Armenia's mountains are not just geographical features; they are a significant part of the country's cultural heritage and national identity. Whether you're an avid hiker, a history enthusiast, or simply someone who appreciates natural beauty, the mountains of Armenia offer something for everyone. Exploring these sites against the backdrop of the towering peaks creates a unique and unforgettable experience. Armenia, a landlocked country, is renowned for its stunning and bountiful mountains. The country's landscape is dominated by rugged mountains and extinct volcanoes, making it a paradise for nature lovers and adventure seekers. Most of the mountains in Armenia are, in fact, extinct volcanoes. This geological history has resulted in a landscape characterized by tufa volcanic rock formations, which have been adapted into cave dwellings in places like Old Khot or Old Khndzoresk. Mount Aragats has four peaks, named according to their geographical location: Northern peak - 4,090 m (13,420 ft) - the highest peak in Armenia. Western peak - 3,995 m (13,107 ft). Eastern peak - 3,908 m (12,822 ft). Southern peak - 3,888 m (12,756 ft). The highest mountain in Armenia is Mount Aragats, standing at 4090 meters tall! Located in the Aragatsotn Province in the west of the country, it is known for its four peaks. Other notable peaks include Mount Azhdahak and Khustup Mountain, both offering breathtaking views and challenging climbs. The relatively large mountain ranges of Armenia are the Zangezur mountain range, Bargushat mountain range, and Geghama mountain range. View from the summit of mount Azhdahak, highest point of Geghama mountain range List of several mountain ranges: Geghama mountain range Zangezur mountain range Bargushat mountain range Bazum mountain range Sevan mountain range Shirak mountain range Pambak mountain range Vaik mountain range Lalwar mountain range Eastern Sevan mountain range Meghri mountain range Tegheniats mountain range Urts mountain range The mountains of Armenia are not just geological formations; they are deeply embedded in the country's cultural and historical narrative. Ancient monasteries and fortresses perch on rocky cliffs, telling stories of resilience and spiritual devotion. For centuries Silk Road caravans crawled along their treacherous paths, trading empires rose and fell under their watchful gaze while today they are attracting hikers from all over the world! Descending from mount Sevazhayr These mountains aren't just for admiring; they're for conquering. Hikers can carve their paths through verdant meadows and rocky passes, while trekkers can test their strength against soaring peaks, reaching for summits that touch the clouds and reward them with breathtaking panoramas. Even casual wanderers can find quiet meadows for picnics, hidden monasteries for reflection, and charming villages where warmth and hospitality abound. Gallery You May Also Like How to Visit ROT54 (Aragats Scientific Center) – Full Guide Shvanidzor’s 17th-Century Aqueduct: Armenia’s Ancient Engineering Marvel Grigor Khanjyan’s Monumental Fresco at the Yerevan Cascade From Stendhal Syndrome to Suren Syndrome Tirinkatar Sacred Valley: Armenia’s High-Altitude Valley of Dragon Stones How to Choose a Local Guide in Armenia Komitas Pantheon in Yerevan Gallery of Mineral Waters in Jermuk

From the towering peaks of ancient volcanoes to the forgotten relics of its Soviet past, Armenia is a paradise for adventurers who seek both natural beauty and the thrill of discovery. This article will guide you through some of the most exciting adventure tours in Armenia, including mountain climbs and urban exploration, also known as urbex. < Back Adventure Tours in Armenia: From Mountain Climbs to Urbex Explorations From the towering peaks of ancient volcanoes to the forgotten relics of its Soviet past, Armenia is a paradise for adventurers who seek both natural beauty and the thrill of discovery. This article will guide you through some of the most exciting adventure tours in Armenia, including mountain climbs and urban exploration, also known as urbex. 1. Mountain Climbing in Armenia Mount Aragats: The highest mountain in Armenia Mount Aragats is Armenia's highest peak and a dream destination for mountaineers. This dormant stratovolcano has four summits, with the Northern summit being the highest at 4,090 meters (13,419 feet). The Southern summit, at 3,888 meters (12,756 feet), is the most accessible and popular among hikers and climbers. At the top of Mount Aragats (Southern Summit) Climbing Aragats offers breathtaking views of the surrounding landscapes, including a view of biblical Mount Ararat. The climb to the Southern summit is manageable for most hikers, especially during the summer months. The route begins at Lake Kari, a picturesque alpine lake at 3,200 meters (10,500 feet) above sea level, and takes about 2.5 to 3 hours to reach the top. For those seeking a more formidable challenge, the Northern summit presents a rigorous climb that requires experience and better physical fitness. The reward, however, is an unparalleled view from Armenia's highest point. Mount Azhdahak: A Hiker's Delight Another popular destination for climbers is Mount Azhdahak, a dormant volcano in the Geghama Mountains. Standing at 3,597 meters (11,801 feet), Azhdahak is known for its stunning crater lake, which forms from melting snow in the summer months. The trek to Azhdahak is a journey through volcanic landscapes, dotted with ancient petroglyphs that tell the story of Armenia’s distant past. At the top of Mount Azhdahak The hike to the summit is relatively moderate, making it accessible to most hikers with a decent level of fitness. The trail offers panoramic views of the surrounding mountains, Lake Akna, Lake Sevan, and the distant Aragats massif. Azhdahak is also a place of cultural significance, as it is linked to Armenian mythology and ancient traditions. 2. Hiking and Trekking Adventures Dilijan National Park: Armenia’s Little Switzerland Dilijan National Park, often referred to as Armenia’s “Little Switzerland,” is a must-visit for hikers and nature lovers. The park is known for its lush forests, tranquil lakes, and ancient monasteries. The Transcaucasian Trail, which passes through Dilijan, offers some of the best hiking in Armenia, with well-marked trails that cater to all levels of experience. Lake Parz Popular hikes include the trail to Lake Parz – Gosh village or Lake Gosh, a serene spot for a picnic or a paddle in a rowboat, and the trek to the Dimats mountains, which has become a very popular destination in recent years. The park’s diverse flora and fauna, combined with its cultural heritage sites, make it a rewarding destination for those who love both nature and history. Tatev Monastery, Old Khot Village, and the Tatev Desert The hike to the Tatev Desert from Tatev Monastery or Satan’s Bridge offers a thrilling adventure through rugged terrain, providing breathtaking views of the canyon and surrounding mountains. Nestled deep within a gorge and shrouded by dense forest, the Tatev Desert offers an unparalleled opportunity to connect with nature and experience the profound tranquility of this remote location. Tatev Desert A highlight of this area is the Wings of Tatev, the world’s longest reversible aerial tramway, which stretches 5.7 kilometers (3.5 miles) across the canyon. This cable car ride provides not only stunning panoramic views but also a unique perspective of the landscape, making it an unforgettable part of any visit to Tatev. Exploring Old Khot village Another captivating destination is the Old Khot Village, often referred to as the "Armenian Machu Picchu." Perched on the slope of a gorge, this abandoned village offers a hauntingly beautiful glimpse into the past. Discovering this remote site, seemingly in the middle of nowhere, evokes the feeling of stepping into a cinematic experience—where history, mystery, and nature converge in a setting that feels almost surreal. 3. Urban Exploration (Urbex) in Armenia Soviet Relics: Discovering Armenia’s Abandoned Places For those interested in urban exploration, Armenia’s Soviet-era relics offer a fascinating glimpse into the country’s recent past. After the collapse of the Soviet Union, many industrial plants, hotels, pioneer camps, and cultural houses were abandoned, left to decay and be reclaimed by nature. These sites have since become popular destinations for urbex enthusiasts who are drawn to their eerie beauty and historical significance. Abandoned Cable Car Station Exploring Abandoned Factories and Mines One of the most intriguing urbex destinations in Armenia is Orgov village, where the ROT54 telescope is located. Once a scientific center, today it lies in ruins in a preserved state but still attracts thousands of tourists from around the world. The view from there, the size of the telescope, and the control room are things that everyone loves. Inside an abandoned copper tunnel North of Armenia is a Haven for Urbexers Once thriving industrial hubs, the northern cities of Armenia now stand as poignant reminders of their former glory. For urban exploration enthusiasts, these cities are a treasure trove of discovery. Abandoned cable car stations, pioneer camps, deserted factories, and copper mines offer countless opportunities to delve into the past. Additionally, nearby hiking trails, such as those leading to Kayan Fortress or the Horomayr Monastic Complex, provide stunning panoramic views of the majestic Lori Gorge. 4. Combining Adventure and Culture One of the unique aspects of adventure tours in Armenia is the opportunity to combine outdoor activities with cultural experiences. Many of Armenia’s hiking trails and urbex sites are located near historical landmarks, allowing visitors to immerse themselves in the country’s rich heritage while satisfying their thirst for adventure. Me on the shore of lake Nazeli, Geghama mountains For example, a hike in the Geghama Mountains can easily be combined with a visit to the ancient Geghard Monastery, a UNESCO World Heritage site carved into the mountainside, or a visit to pagan Garni Temple. Similarly, a tour of Armenia’s abandoned Soviet-era sites can include visits to nearby cultural attractions, such as the Mikoyan Brothers’ Museum in Sanahin or the medieval Akhtala Monastery. 5. Practical Tips for Adventure Travelers in Armenia Best Time to Visit: The best time for adventure tours in Armenia is from late spring to early autumn when the weather is mild and the trails are accessible. Guided Tours: Hiring a local guide is highly recommended, especially for challenging hikes and urbex explorations. Guides can provide valuable insights into the history and significance of the sites, as well as ensure your safety. What to Pack: For hiking and climbing, be sure to pack sturdy footwear, layers for changing weather conditions, and plenty of water. For urbex tours, bring a flashlight, gloves, and a camera to capture the unique atmosphere of the abandoned sites. Conclusion Armenia’s diverse landscapes and rich history make it an ideal destination for adventure travelers. Whether you’re climbing the towering peaks of Mount Aragats, trekking through the lush forests of Dilijan, or exploring the eerie remains of the Soviet era, Armenia offers a wealth of experiences that are sure to satisfy your sense of adventure. So pack your bags, lace up your hiking boots, and get ready to discover the hidden gems of this fascinating country. Gallery You May Also Like How to Visit ROT54 (Aragats Scientific Center) – Full Guide Shvanidzor’s 17th-Century Aqueduct: Armenia’s Ancient Engineering Marvel Grigor Khanjyan’s Monumental Fresco at the Yerevan Cascade From Stendhal Syndrome to Suren Syndrome Tirinkatar Sacred Valley: Armenia’s High-Altitude Valley of Dragon Stones How to Choose a Local Guide in Armenia Komitas Pantheon in Yerevan Gallery of Mineral Waters in Jermuk

Gleb Leontievich Travin (1902-1979) was a Soviet traveler who, between 1928 and 1931, undertook an extraordinary journey cycling around the perimeter of the Soviet Union, including the Arctic coast. Covering over 85,000 kilometers, this epic adventure was accomplished in an era when bicycles were far less comfortable and reliable than they are today. < Back Gleb Travin - The Badass Cyclist Who Crossed 85,000 km In 3 Years Gleb Leontievich Travin (1902-1979) was a Soviet traveler who, between 1928 and 1931, undertook an extraordinary journey cycling around the perimeter of the Soviet Union, including the Arctic coast. Covering over 85,000 kilometers, this epic adventure was accomplished in an era when bicycles were far less comfortable and reliable than they are today. Born on April 28, 1902, in the village of Kasievo, Pskov uyezd, Gleb Travin acquired vital survival skills from his father, a forester. Travin's interest in extended bicycle journeys started in 1923 when he met Dutch cyclist Adolf de Groot in Pskov. De Groot had recently finished a bicycle race across Europe. Motivated by this encounter, Travin conceived a more ambitious undertaking — circumnavigating the globe by bicycle. Gleb Travin's route map In 1925 Travin joined the army. He served in the Leningrad region not far from his native places. A competent and physically developed guy quickly became an excellent student in military training and a platoon commander. And during demobilization, his adventurous spirit came into play - those who served in the army had the right to free travel to their place of residence, which Travin took advantage of. In Pskov, he was registered on Petropavlovskaya Street, and by simple manipulation of the not very competent army bureaucracy, the street turned into a city - the capital of distant Kamchatka. It was Petropavlovsk-Kamchatsky and the alluring Far East that seemed to young Gleb Travin as an excellent place to start a cycling trip. In Petropavlovsk at that time there were less than three hundred houses, and Travin quickly found his place among the builders of the first power plant in Kamchatka - literate people with skilled hands were then in short supply. In his free time, he trained on the Leitner army folding bicycle, manufactured in Riga at the Alexander Leitner factory. The power plant was operational by the spring of 1928, and with the bonus for his hard work, Travin bought a new Japanese bicycle - in Kamchatka during the NEP, imported goods from Japan and America were almost freely traded. Gleb Travin and his bicycle During this time, Travin began planning his bike trip. He selected ideology as the driving force behind his journey, aiming to promote physical culture and secure permission to travel globally. Recognizing that the Soviet authorities would likely deny him the opportunity to venture outside the country and circumnavigate the world, he devised and obtained approval for a route along the borders of the USSR. For his bicycle trip, Travin received from the Kamchatka City Executive Committee an American road bicycle Princeton model 404 red in color with white arrows on the frame (this bicycle was specially brought to Petropavlovsk-Kamchatsky for Travin). For the trip, he (at his own expense) purchased a Japanese Kodak camera (the camera he ordered was delivered the same ferry). In addition to a bicycle and a camera, his luggage included a registration book, clothes (including winter clothes), medicines and tools. As food for the journey, he took seven pounds of pressed biscuits and a kilogram of chocolate. He also took a small amount of money. Travin did not forget such a characteristic detail as a supply of business cards. "Tourist Around the World" cards were handed out at stops and overnight stays. The fully loaded bicycle weighed 80 kg, the same weight as the athlete. An article about Gleb Travin in Soviet geographic magazine "Around the World" Travin’s planned daily routine during the trip: 10 hours in the saddle, minimum daily riding time is 8 hours; Eating twice a day - at six o'clock in the morning and at six o'clock in the evening; Sleep in the open air. On the cyclist’s sleeve there was a green Dynamo armband with the inscription that amazed everyone he met: “Bicycle traveler Gleb Travin.” Having started the journey, Travin made a vow not to cut his hair until he completed it. He put a patent leather strap on his head. During the trip, Travin kept a diary, which in the 1930s was destroyed by his relatives along with the original photographs for fear that they would be repressed following Travin's biographer Vivian Itin. On October 10, 1928, Gleb Travin left Petropavlovsk-Kamchatsky with a bicycle and went to Vladivostok by ship. The bike ride started from the capital of Primorye on October 23. From there he rode the bicycle along the Trans-Siberian Railway through Khabarovsk to Lake Baikal. Travin crossed Lake Baikal on the ice on the advice of the lighthouse keeper. Later, he also crossed rivers and lakes on ice. Gleb Travin Along the Trans-Siberian Railway, Travin reached Novosibirsk, from which he turned south, to the Cossack Autonomous Soviet Socialist Republic, then to the Central Asian republics of the USSR - the Uzbek Soviet Socialist Republic, including the Tajik Autonomous Soviet Socialist Republic, then to the Turkmen Soviet Socialist Republic. In May 1929, the traveler reached Dushanbe, where the editorial office of the local newspaper, at his request, translated the inscription “Bicycle Traveler Gleb Travin” into Tajik for his armband. Since the word “bicycle” was absent in Tajik, as a result the inscription in Tajik had the meaning “traveler on a shaitan-arb”, that is, literally, “traveler on a damn cart”. Travin traveled from Central Asia to the Caucasus via the Caspian Sea by ferry. From the Caucasus in the summer of 1929, Travin traveled through the European part of the country and in November 1929 reached Murmansk, from where his winter Arctic part of the journey began along the coast of the Arctic Ocean, during which he traveled most of the way on ice. Gleb Travin during his travels In one of the polar northern villages, Travin got hold of a fur jumpsuit, which allowed him to sleep comfortably in the snow, buried in a snowdrift. The hunters taught the traveler how to catch seals, walruses, polar bears, arctic foxes and deer. He taught himself to fish using a bicycle spoke in cracks in the ice. As a result, the main components of Travin’s diet in the North were raw meat and raw fish - fresh and frozen (stroganina). In the area of Dolgiy Island, a serious problem occurred with Travin. Waking up after another night in the snow, he discovered that his boots and overalls were frozen in the ice, into which the snow that protected him from frost had turned overnight - at night, near him, the ice cracked and sea water came out of the crack. With the help of a knife, the traveler was able to get out, but at the same time severely damaged his clothes and shoes. Then he had to travel with his legs exposed to the frost and in torn overalls. The traveler came across a deer trail and, already frostbitten, reached the dwelling (plague) of Nenets reindeer herders, his journey in torn clothes and shoes took about a day, Travin overcame the last part of the journey to the camp crawling due to his legs giving out. Gleb Travin's registration book After undressing and warming up, Travin discovered signs of fatal damage to his toes. To prevent gangrene, he decided to partially amputate them, cutting off the dead skin as if removing a sock. This led the women who witnessed the act to believe he was a cannibal spirit named Keli. Following this incident, Travin earned the nickname "the devil on the iron deer" from the northern inhabitants, as the bend of the steering wheel reminded them of deer antlers. This nickname later inspired a book title. In the 1960s, Alexander Kharitonovsky published a book about Travin titled "The Man with the Iron Deer: The Tale of a Forgotten Feat," which underwent several reprints. After this, with his legs still not healed, Travin got on the icebreaker “Lenin” of the Kara Marine Expedition, where he communicated with its leader, Professor N.I. Evgenov, a hydrographer. The professor doubted the possibility of reaching Chukotka alone on a bicycle and was surprised by the traveler’s assurances about the convenience of riding on ice. On the day of Travin’s departure from the Kara expedition, pilot Chukhnovsky took his photograph, which has survived to this day. Before the Taimyr peninsula, Travin fell through the ice, got out and spent a long time drying his soaking wet clothes - first he tried to dry them in the cold in the wind (while burying himself in a snowdrift), then he got dressed and dried them on himself, actively moving. During this run, he found a pile of deer carcasses dumped by local hunters, climbed into it and slept well, having the opportunity to rest in the warmth. Gleb Travin's bicycle on display in Pskov State Museum-Reserve On the Pyasina River, Travin again fell through the ice and almost died. After this, on the way to Chukotka, Travin came across a mammoth cemetery and took with him one tusk, which he managed to pull out of the frozen soil. In the small town of Russkoe Ustye on Indigirka, Travin worked as a geography teacher. At the end of the journey, Travin reached Chukotka. One of the Chukchi craftsmen made plates from mammoth ivory and on one of them carved a seal, a walrus, a whale and the inscription “Bicycle traveler Gleb Travin”. In July 1931, Travin reached Cape Dezhnev, where he again tried to obtain permission to leave the USSR for the purpose of traveling around the world along the route: the western coast of North and South America, Tierra del Fuego, the African coast, the Sahara, the Arabian Peninsula, India, China, Tibet, Mongolia , USSR. Having received a refusal and an offer to board a ship to Kamchatka, he sailed to Petropavlovsk-Kamchatsky, where he finally completed his journey. Gleb Travin doesn't look like a man from the 1930s! Could he have been a time traveler? After the trip to Petropavlovsk-Kamchatsky, Travin was presented with a GTO badge and a pennant with a memorable inscription: “Kamchatka Regional Council of Physical Education to an active striker of the physical education movement of Kamchatka”. Many publications, starting with newspaper notes published during Travin’s travels, indicate unrealistically large distances traveled by him, which do not correspond to the route entries in the traveler’s registration book. Thus, in the book “The Man with the Iron Deer,” Kharitanovsky indicated the length of the route as 85 thousand kilometers, which contradicts the entries in the route book (exceeds the route indicated in it). Moreover, in a note published on October 13, 1929, the newspaper “Pskov Alarm” reported that 80 thousand kilometers had already been covered then, despite the fact that this was only a third of the route planned by Travin. In that publication, the distance traveled was clearly overestimated. According to realistic estimates, the length of the longest (northern) part of the route, that is, the route along the Arctic Circle, is estimated at 10-13 thousand kilometers. Gleb Travin's knife According to the entries in Travin’s record book, stored in the Pskov State Museum-Reserve, he covered five sections of the route by ship: from October 10 to October 23, 1928, the Petropavlovsk-Kamchatsky - Vladivostok section, 2600 km long; from July 26 to July 28, 1929: Krasnovodsk - Baku - 280 km; from August 22 to August 26, 1929: Rostov-on-Don - Yalta - 580 km; from August 20 to September 11, 1930: Vaygach Island - Dikson Island - 850 km; from September 30 to October 17, 1931: Gulf of Lawrence - Ust-Kamchatsk - 1900 km. Section of the route covered with dogs: In Russian Ustye, where Travin appeared in January 1931 and stayed for more than two months, residents presented the traveler with sleds with dogs and persuaded him to continue his journey on a dog sled. According to eyewitnesses, Travin was seen riding a bicycle on a sled pulled by dogs, traveling from Russky Ustye through Krestovsky Island and Chetyrekhstolbovoy Island, where Yakuts also saw him. They reported that the traveler continued towards Chukotka, specifically Shelagsky Cape. However, after Chetyrekh Stolbovoy, there is no evidence that he utilized dog sleds. After completing his extensive journey, Travin settled in Kamchatka, where he trained cyclists, motorcyclists, and motorists. During the Great Patriotic War, he served as a teacher of military affairs at the Kamchatka Marine and Fishery Technical School. Only in 1962 Travin returned to Pskov. Gleb Travin's compass A quarter of a century after Travin’s polar “bike trip”, journalist Alexander Kharitanovsky ended up in Chukotka. Quite by chance, from local residents, he heard a story about a strange cyclist that struck him. Bicycle in Chukotka?! The journalist didn’t believe it, but decided to figure out the origin of such an amazing “anecdote.” The notes and brochures of the 1930s were long forgotten; no one remembered the name of Gleb Travin. However, Kharitanovsky conducted a real journalistic investigation, looked up archives, found eyewitnesses - to his amazement, he discovered an extraordinary and completely forgotten feat. It was the end of the 50s, the era had changed dramatically. The forgotten hero turned out to be completely in the style of the new time - in those years, the heyday of camping and tourist romance began in the USSR. In Petropavlovsk-Kamchatsky, journalist Kharitanovsky found a modest teacher at the nautical school - Gleb Travin himself. And the former “tourist on a bicycle around the world” took out for the guest a “passport-recorder” carefully hidden since the late 30s, documentary evidence of a unique trip. Thus was born the story “The Man with the Iron Deer” - a romanticized, slightly embellished, but sincere story about the life and exploits of a unique cyclist. The story has gone through many editions in the country and abroad. Even in France a brochure based on it appeared. Unfortunately, his dream never came true, as the Soviet authorities didn't grant him permission to embark on a bicycle journey around the globe. In 1969, Travin and Kamchatka journalist N. Ilyushev flew by plane along part of Travin’s travel route from Arkhangelsk to Petropavlovsk-Kamchatsky with stops in Anderma, Tiksi, Chersky and Pevek. The registry book was stamped on its pages with the seals of all the authorities and postal stations he passed by Among lovers of tourism and cycling, the name of Gleb Travin literally thundered. He immediately turned into a living legend, a true idol with an unsurpassed achievement. Dozens of cycling clubs “named after Travin” appeared throughout the USSR. And in East Germany, after the German translation of the book “The Man with the Iron Deer,” several cycling clubs named after him arose. The last years of life Travin spent time in Pskov, where he organized a home museum and introduced everyone to the materials of his travels. The words from his registration notebook remain relevant: “I survive because I don’t fight against nature, but try to live according to its laws.” Today a separate exhibition about him is featured in the local history museum of his native Pskov, showcasing his bicycle, registry book, and other items. Gleb Travin died on October 19, 1979 in Pskov. 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Explore the Nemesis Monument, a fountain-memorial in Yerevan's Circular Park, dedicated to the heroes of the 1919 Nemesis operation. Unveiled on April 25, 2023, with grandeur, the monument features the names of courageous figures like Soghomon Tehlirian and Artashes Gevorgyan. Symbolizing national resilience and justice, it commemorates the victims of the Armenian Genocide. This poignant piece of art serves as a reminder that crimes against humanity must not be overlooked, echoing the Armenian people's determination to seek justice and restore dignity to their nation. < Back Nemesis Monument in Yerevan Explore the Nemesis Monument, a fountain-memorial in Yerevan's Circular Park, dedicated to the heroes of the 1919 Nemesis operation. Unveiled on April 25, 2023, with grandeur, the monument features the names of courageous figures like Soghomon Tehlirian and Artashes Gevorgyan. Symbolizing national resilience and justice, it commemorates the victims of the Armenian Genocide. This poignant piece of art serves as a reminder that crimes against humanity must not be overlooked, echoing the Armenian people's determination to seek justice and restore dignity to their nation. Nearly a century after the Armenian Genocide, a sculpture honoring the heroes of the "Nemesis" initiative solemnly opened in the fourth segment of Circular Park. The Council of Elders decided to place the monument, with descendants of the Armenian Genocide revengers submitting the petition for its installation. Architect T. Barseghyan designed the Nemesis monument, commemorating the heroes who organized and executed the Nemesis operation in 1919. The monument, opened on April 25, 2023, is a powerful reminder of the Armenian Genocide and the imperative to seek justice for its victims. Nemesis Monument in Circular Park, Yerevan The names of those involved in Nemesis operation, including Soghomon Tehleryan, Aram Erkanyan, Armen Garo, Grigor Merjanov, Ara Sargsyan, Avetik Isahakyan, Hrach Papazyan, Shahan Natali, Hakob Melkumov, Yervand Fundukyan, Misak Torlakyan, Arshavir Shirakyan, Arshak Yezdanyan, Stepan Tsaghikyan, Artashes Gevorgyan, Petros Ter Poghosyan are inscribed on the monument. The implementers of Nemesis were intellectual Armenians, the best and most responsible, whose graves are scattered worldwide. The monument symbolizes the will of the Armenian nation and the quest for justice. The courage of those honored has three main meanings: the execution of criminals, providing positivity to the depressed, and emphasizing that historical crimes go unpunished despite international attitudes. A beautiful piece of art, the monument stands as a testament to the bravery and determination of the Armenian people in seeking justice for the Armenian Genocide victims. Visit this powerful symbol of remembrance and justice, reflecting the enduring spirit of the Armenian people. Gallery You May Also Like How to Visit ROT54 (Aragats Scientific Center) – Full Guide Shvanidzor’s 17th-Century Aqueduct: Armenia’s Ancient Engineering Marvel Grigor Khanjyan’s Monumental Fresco at the Yerevan Cascade From Stendhal Syndrome to Suren Syndrome Tirinkatar Sacred Valley: Armenia’s High-Altitude Valley of Dragon Stones How to Choose a Local Guide in Armenia Komitas Pantheon in Yerevan Gallery of Mineral Waters in Jermuk

Horom's cyclopean fortress is one of the most mysterious places in Armenia! Erected without mortar these megalithic stones formed a mighty wall, that stood for thousands of years! The methods employed to cut, move, and lift these stones remain a captivating mystery! < Back Horom's Cyclopean Fortress in Armenia Horom's cyclopean fortress is one of the most mysterious places in Armenia! Erected without mortar these megalithic stones formed a mighty wall, that stood for thousands of years! The methods employed to cut, move, and lift these stones remain a captivating mystery! The Classical Greeks believed that, since the walls of ancient Mycenae (which was already in ruins in the Classical Era) was so magnificent, entirely made out of huge boulders, it was probably the Cyclopean giants that helped the Mycenaeans built the walls. Me posing for a photo while standing among the ruins of Horom's cyclopean fortress As I stand in the vicinity of Horom's Cyclopean fortress, I am in awe of the colossal rock fragments before me, prompting a lingering question: “How did our ancestors manage to lift such enormous weights during the 3rd-2nd millennium B.C.?” Could giants have been involved, or did our ancestors simply master the ingenious methods of leveraging and pulleys? The sheer length of Horom's defensive walls, estimated to be approximately 7 km, only adds to the mystery. Throughout the 20th century, numerous renowned researchers have explored this mysterious fortress, including Nikolai Marr, Boris Piotrovsky, Atrpet, Toros Toramanian, and others. Prominent Armenian architect and architectural historian Toros Toramanian Notably, Toros Toramanian, a celebrated Armenian architect and archaeologist, wrote about his impressions in his travel notes: “Horom's fortress city is the only one among all ancient fortress cities in terms of its size and content, and it is impossible to observe without amazement what kind of extraordinary human power and resources were used to raise the wall stones on top of each other.” I left this place with the intention of returning, because this time there was a strong wind and I could not lift my drone, and I hope that the area will be improved one day and it will become a popular tourist destination! Gallery You May Also Like How to Visit ROT54 (Aragats Scientific Center) – Full Guide Shvanidzor’s 17th-Century Aqueduct: Armenia’s Ancient Engineering Marvel Grigor Khanjyan’s Monumental Fresco at the Yerevan Cascade From Stendhal Syndrome to Suren Syndrome Tirinkatar Sacred Valley: Armenia’s High-Altitude Valley of Dragon Stones How to Choose a Local Guide in Armenia Komitas Pantheon in Yerevan Gallery of Mineral Waters in Jermuk

The Molokan community in Armenia is composed of descendants of Russian settlers who have preserved their unique faith, traditions, and language. This article explores the history of Molokanism, the distinctive lifestyle of its followers, and provides up-to-date information about Molokan settlements in Armenia, such as the village of Violetovo, which has become a popular tourist destination. Discover the culture, agricultural practices, religious beliefs, and the community's approach to the outside world. < Back Molokans in Armenia The Molokan community in Armenia is composed of descendants of Russian settlers who have preserved their unique faith, traditions, and language. This article explores the history of Molokanism, the distinctive lifestyle of its followers, and provides up-to-date information about Molokan settlements in Armenia, such as the village of Violetovo, which has become a popular tourist destination. Discover the culture, agricultural practices, religious beliefs, and the community's approach to the outside world. Origins and Beliefs of the Molokans The Molokans (from the Russian word moloko, meaning "milk," or "dairy-eaters") are a Russian spiritual-Christian sect that emerged from Eastern Orthodoxy in the Eastern Slavic lands. Their customs, including the consumption of dairy products during Christian fasts, differed from those of the Russian Orthodox Church, leading them to be labeled as heretics or sectarians. The term "Molokan" is an exonym used by neighboring Orthodox communities. The Molokans themselves typically refer to themselves as "spiritual Christians." Molokanism began to gain followers in the 18th century in the regions of Tambov, Saratov, Voronezh, and Astrakhan. Various Russian rulers took steps to relocate the Molokans, primarily to control religious movements and settle new territories. Under Catherine the Great (1762–1796), persecution of the Molokans began, including their exile to remote regions. However, the policy shifted, and later in her reign, Catherine encouraged voluntary resettlement, offering seeds and livestock to help populate new lands. Under Alexander I (1801–1825), Molokans petitioned for freedom of worship. Alexander I issued a decree granting them certain religious freedoms, which allowed them to migrate to southern regions, including the Caucasus. Under Nicholas I (1825–1855), this relocation policy continued, with Molokans being granted exemption from military service for fifty years if they moved to the Caucasus. Natalya Maksimovna has just poured us tea from the samovar. Several years ago, Mikhail and Natalia Rudometkin opened a guesthouse that offers visitors a unique opportunity to experience Molokan culture and way of life. By the early 19th century, Molokanism was declared by the imperial authorities as a "particularly harmful heresy," which justified their exile from central Russia to the southern regions and newly acquired lands in the Caucasus. The authorities' goal was to eliminate religious dissent in the central provinces while using the Molokans to colonize and Russify the new territories. Molokan Settlements in Armenia In Soviet times, there were about 30 Molokan villages in Armenia. Notable Molokan settlements include Yelenovka (Sevan) founded in 1835, Nikitino (Fioletovo) in 1842, Vorontsovka (Tashir) in 1846, and Voskresenka (Lermontovo) in 1847. Today, Fioletovo is fully populated by Molokans, while Lermontovo remains partially settled. There are also communities in Yerevan and Dilijan. Fioletovo is one of the largest Molokan settlements in Armenia. Mixed marriages are discouraged here, and the Molokans have managed to create a small "Russia" within Armenia, preserving their faith, language, and traditions. Today, Fioletovo is a popular tourist destination, largely due to the Rudometkin guesthouse. Managed by Mikhail and Natalia Rudometkin, the guesthouse offers visitors a unique opportunity to experience Molokan culture and way of life. Services include culinary workshops where visitors can learn to cook traditional Molokan dishes, as well as bed and breakfast accommodations, allowing guests to enjoy a comfortable stay while immersing themselves in Molokan culture. With Ross in Molokan village Fioletovo, he just bought varenye and looks very happy Distinctive Features of the Molokan Community Molokans, as they are referred to by locals, base their beliefs on words from the second chapter of Peter's Epistle, where the consumption of pure milk is permitted as a form of spiritual sustenance. This principle became the foundation of their faith. In Russian, the expression "verbal milk" also refers to spiritual nourishment. Molokans were long persecuted in Russia as schismatics and heretics. They do not venerate saints, do not worship crosses or icons, and do not make the sign of the cross. They reject the ecclesiastical hierarchy. Their observance of Christian holidays is also distinctive: they celebrate Easter but do not recognize Christmas. Their interpretation of fasting allows the consumption of milk, which, according to one theory, explains the origin of their name. Pork and alcohol are strictly prohibited. The Molokan community is characterized by its strict separation from the outside world. Members of the community rarely interact with non-Molokans, and marriages are only allowed within the community. This isolation has allowed the Armenian Molokans to preserve their Slavic ethnic identity and Russian language, albeit with some regional variations. Molokans are known for their hardworking and conscientious nature, viewing labor as an essential aspect of a dignified life. Smoking and drunkenness are condemned, and alcohol is strictly forbidden. They prefer to drink compote and tea, the latter served in the traditional Russian manner using a samovar and special towels to wipe away sweat. Molokans primarily engage in agriculture (growing vegetables, particularly cabbage) and livestock farming (cattle and sheep). There are no kindergartens in their villages. Families are typically large, with 7-8 children. Divorce and abortion are not permitted. The only holiday they observe is Easter, while schoolchildren celebrate the New Year, though without the same festive atmosphere found in Russia. A book about Molokans written by Ruben Mangasaryan and Mark Grigoryan Molokan Lifestyle and Culture The appearance of Molokans has changed little since the 19th century: men still wear shirts untucked with long beards, while women wear headscarves and long skirts, donning embroidered garments on holidays. In the Molokan community, divorce is considered unacceptable and equated with adultery, leading to the excommunication of divorced individuals. The spiritual leader of the community is the presbyter, whose approval is necessary for making any significant decisions. Instead of churches, the Molokans gather in prayer houses, where prayers and hymns are read and sung on Saturdays and Sundays. Entertainment is deemed inappropriate as it leads to moral degradation. Secular literature is not encouraged, unlike spiritual texts such as the Old and New Testaments, or works by Maxim Rudometkin, a 19th-century spiritual leader of the Molokans. 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Hillary and Tenzing climbed mount Everest as ordinary men but returned as heroes! Their lives would never be again after summiting the highest mountain! < Back On who climbed mount Everest first Hillary and Tenzing climbed mount Everest as ordinary men but returned as heroes! Their lives would never be again after summiting the highest mountain! At 11:30 a.m. on May 29, 1953, Edmund Hillary of New Zealand and Tenzing Norgay, a Sherpa of Nepal, became the first explorers to reach the summit of Mount Everest; the highest point on earth. News of their achievement broke around the world on June 2, the day of Queen Elizabeth II’s coronation, and Britons hailed it as a good omen for their country’s future. They climbed that summit as ordinary men but returned as heroes! Their lives would never be again! Yet who was the first one to set foot on the summit? And so for a long time rumours swirled around some claimed that Hillary was the first others were on Tenzings side! Mountaineers know that when tied with a rope you are becoming one body but nevertheless people interested in this subject want to know “de facto” who stepped on the summit first! In his book “View From the Summit” Sir Edmund Hillary writes: “We drew closer together as Tenzing brought in the slack on the rope. I continued cutting a line of steps upwards. Next moment I had moved onto a flattish exposed area of snow with nothing but space in every direction. Tenzing quickly joined me and we looked around in wonder. To our immense satisfaction, we realized we had reached the top of the world! In his autobiography “Tiger of the Snows” here is how Tenzing describes their final assault! “A little below the summit Hillary and I stopped. We looked up. Then we went on. The rope that joined us was thirty feet long, but I held most of it in loops in my hand, so that there was only about six feet between us. I was not thinking of “first” and “second.” I did not say to myself, “There is a golden apple up there. I will push Hillary aside and run for it.” We went on slowly, steadily. And then we were there. Hillary stepped on top first. And I stepped up after him. So there it is: the answer to the “great mystery.” And if, after all the talk and argument, the answer seems quiet and simple, I can only say that that is as it should be. Many of my own people, I now, will be disappointed at it. They have given a great and false importance to the idea that it must be I who was “first.” These people have been good and wonderful to me, and I owe them much. But I owe more to Everest – and to the truth. If it is a discredit to me that I was a step behind Hillary, then I must live with that discredit. But I do not think it was that. Nor do I think that , in the end, it will bring discredit on me that I tell the story. Over and over again I have asked myself, “What will future generations think of us if we allow the facts of our achievement to stay shrouded in mystery? Will they not feel ashamed of us – two comrades in life and death – who have something to hide from the world?” And each time I asked it the answer was the same: “Only the truth is good enough for the future. Only the truth is good enough for Everest.” Now the truth is told. And I am ready to be judged by it. We stepped up. We were there. The dream had come true. … ” Gallery You May Also Like How to Visit ROT54 (Aragats Scientific Center) – Full Guide Shvanidzor’s 17th-Century Aqueduct: Armenia’s Ancient Engineering Marvel Grigor Khanjyan’s Monumental Fresco at the Yerevan Cascade From Stendhal Syndrome to Suren Syndrome Tirinkatar Sacred Valley: Armenia’s High-Altitude Valley of Dragon Stones How to Choose a Local Guide in Armenia Komitas Pantheon in Yerevan Gallery of Mineral Waters in Jermuk

Discover the Armenian Dram (AMD), the official currency of the Republic of Armenia, with a history dating back to 1993. Subdivided into 100 luma, it holds cultural significance and showcases rich designs on banknotes and coins. The Central Bank of Armenia oversees its issuance, circulation, and monetary policy. Explore the dram's journey, from commemorative notes to the third series issued in 2018. Immerse yourself in Armenia's monetary heritage, symbolized by the dram sign "֏." < Back Armenian Currency Discover the Armenian Dram (AMD), the official currency of the Republic of Armenia, with a history dating back to 1993. Subdivided into 100 luma, it holds cultural significance and showcases rich designs on banknotes and coins. The Central Bank of Armenia oversees its issuance, circulation, and monetary policy. Explore the dram's journey, from commemorative notes to the third series issued in 2018. Immerse yourself in Armenia's monetary heritage, symbolized by the dram sign "֏." The Armenian dram (AMD) became the official currency of the Republic of Armenia on November 22, 1993, succeeding the Soviet ruble. Subdivided into 100 luma, the dram's name, meaning "money," links to the Greek drachma, Arabic dirham, and English dram. The Central Bank of Armenia manages dram issuance, circulation, and monetary policy. As of January 13, 2024, 1 US dollar equals 404.42 Armenian dram. Banknotes are available in denominations of 1,000 to 100,000 AMD, and coins come in denominations of 10, 20, 50, 100, 200, and 500 AMD . 1000 AMD (obverse and reverse sides) A national referendum on September 21, 1991, declared Armenia's independence from the Soviet Union, granting the Central Bank of Armenia the exclusive right to issue the national currency, established on March 27, 1993. 100,000 AMD (obverse and reverse sides) The Armenian dram sign, symbolized by ֏, divides into 100 luma. The word dram means “money” and is cognate with the Greek drachma and the Arabic dirham, as well as the English weight unit dram. Banknotes have undergone different series, with the first series issued in November 1993, withdrawn by 2005, and a second series introduced from 1998 onwards, still in use. The third series, initiated in 2018, maintains previous denominations, introduces the 2,000 dram banknote, reissues the 50,000 dram banknote, and excludes 50, 100, 500, and 100,000 dram banknotes. Central Bank periodically issues commemorative banknotes to mark particular events. A commemorative ֏50,000 note was issued on 4 June 2001 in commemoration of the 1,700th anniversary of the adoption of Christianity in Armenia A 500 dram commemorative note was issued on 22 November 2017 to commemorate the story of Noah's Ark. And to commemorate the 25th anniversary of Armenia's national currency. 500 dram commemorative note (obverse and reverse sides) The Armenian dram stands not only as a medium of exchange but also as a reflection of Armenia's rich cultural tapestry. From its historical roots to the intricate designs on banknotes and coins, the dram encapsulates the spirit of a nation that cherishes its past while navigating the complexities of the modern economic landscape. Gallery You May Also Like How to Visit ROT54 (Aragats Scientific Center) – Full Guide Shvanidzor’s 17th-Century Aqueduct: Armenia’s Ancient Engineering Marvel Grigor Khanjyan’s Monumental Fresco at the Yerevan Cascade From Stendhal Syndrome to Suren Syndrome Tirinkatar Sacred Valley: Armenia’s High-Altitude Valley of Dragon Stones How to Choose a Local Guide in Armenia Komitas Pantheon in Yerevan Gallery of Mineral Waters in Jermuk

During and after World War II, thousands of German prisoners of war were transported to Armenia, where they participated in various labor projects. The total number of prisoners of war in Armenia amounted to around 16,160. Among them was the renowned Austrian zoologist, ethologist, and ornithologist Konrad Lorenz, who later shared the 1973 Nobel Prize in Physiology or Medicine with Nikolaas Tinbergen and Karl von Frisch. < Back Konrad Lorenz's life as a prisoner of war in Armenia During and after World War II, thousands of German prisoners of war were transported to Armenia, where they participated in various labor projects. The total number of prisoners of war in Armenia amounted to around 16,160. Among them was the renowned Austrian zoologist, ethologist, and ornithologist Konrad Lorenz, who later shared the 1973 Nobel Prize in Physiology or Medicine with Nikolaas Tinbergen and Karl von Frisch. In 1941, Konrad Lorenz, already a professor of psychology at the University of Königsberg, was conscripted into the Wehrmacht. He was assigned the role of a military psychologist. Under the supervision of Rudolf Hippius, Lorenz conducted racial studies on humans in occupied Poznań. The objective of these studies was to examine the biological characteristics of "German-Polish half-breeds" to ascertain whether they shared the same work ethics as "pure" Germans. The extent of Lorenz's involvement in the project remains unclear, but the project director, Hippius, referred to him as an "examining psychologist" on multiple occasions. It was in 1943 or 1944 (Lorenz himself doesn't remember for sure) that he witnessed transports of concentration camp inmates, and with this evidence before his own eyes, he at last "fully realized the complete inhumanity of the Nazis." Konrad Lorenz as a Soviet POW in 1944 In 1944, Lorenz was transferred to the Vitebsk field hospital. There, in a concrete bunker close behind the front line, he worked as a field surgeon. Then, when the Russians launched an attack westward, he was captured on June 24. When gathering information about Konrad Lorenz’s life in Armenia, I consulted a book about his biography written by Alec Nisbett, although the author provided limited information about his life as a POW. Luckily in my research, I also came across doctor Werner Straube's memoirs, which detailed their life as prisoners of war in Armenia. The text below consists of excerpts from his memoirs. After Werner Straube was captured, he was first taken to a large assembly camp. From there, he was transported to Brno, a camp with around 500 men, where they used to do road construction work. The transports were real starvation transports. They never had enough to eat or drink. Their comrades died of typhus, dysentery, diphtheria. At that time, German doctors were wanted. And so, medical student Straube registered as a doctor for the first time there. Later, Straube was taken to the Kober (probably in Lori Region or Armenia – Armenian Explorer) camp. After he had held the post of camp doctor there for about six months, a transport arrived from Kirov, and with this transport came Konrad Lorenz. Konrad Lorenz actively supported Straube with delousing from day one. Then they divided work: He took over the outpatient clinic, and Straube was responsible for the very primitive camp hospital. They took care of hygiene and delousing together. Malnutrition was a problem not only for prisoners but also for militants guarding them. The garrison officers were also always sick. So the officers of the garrisons also became Konrad's patients. As a result, he naturally had good contacts with the them, and his word carried weight with them. Konrad used his authority to warn guards not to mistreat prisoners and reminded them of the Geneva Convention. He did not shy away from using this argument, even though the Russians had not signed the Geneva Convention. The “Russian Manuscript” The Odyssey of the Russian Manuscript, which he famously took home with him has practically already begun to be written down. Konrad used this manuscript after his return home again and again as a basis for his scientific work. It was later lost, was found again in 1992 and then by Konrad's daughter, Agnes von Cranach, published as a Russian manuscript. Night after night Konrad sat and wrote. It was quiet and he was undisturbed. And always, when he finished a chapter, he said to me: “Werner, study this chapter and recite it to me.” I did that: I read the text, I thought of it I wrote down a few key words and then gave him the content in a free lecture presented. Konrad wanted to check whether his didactics were good. He has explained to me: “I don’t just write for scientists. I want ordinary people to read it as well. You should understand what comparative behavioral research is. What ethology is. What evolution is. I want to interpret that for a wide audience, not just scientists.” The humanist... Konrad was a personality with immensely many facets. For example, he was an excellent connoisseur of Goethe. He could recite long passages from many of his works by heart. He also always had some Faust verses ready that were appropriate to a situation. If the situation was somehow critical, for example, he used to say: " “Zu diesem Schritt sich heiter zu entschließen und wär' es mit Gefahr, ins Nichts dahin zu fließen”. He constantly had other Faust quotes on the tip of his tongue. He considered me as his diligent student and often said: "So, listen Werner. If you want to exist in your later life as a doctor, then you must have a good memory. You must be able to speak freely, and above all, it is important that you practice your memory here in this misery. If you don't strain your brain cells, you will somehow atrophy. Write down the Faust text that I have." ...and delousing The delousing clinic played a significant role in the camp. Namely, no one who had come with a transport from Kirov was allowed to be sent to work without having been deloused beforehand. The delousing system was quite something. The clothes were hung inside, and one had to be extremely careful not to let them fall onto the heated pipes on the floor. Otherwise, the entire delousing system would have gone up in flames and exploded. That had already happened to me once and should not happen again. Therefore, we paid great attention to ensuring that the comrades hung their clothing in such a way that they did not come into contact with the heating coils. Konrad operated the system always cheerfully and with great enthusiasm. He sat on a felled tree stump nearby and repeatedly stoked the fire. And it gave him great pleasure when he saw through the inspection window how the lice suddenly became restless and crawled towards the window. Then the lice burst, and not only the lice but also the nits were killed. It was a hundred percent delousing that we achieved in this way. The psychologist and lifesaver Konrad Lorenz, it must be said, passed his test as a doctor under extreme living conditions with flying colors, solely through his psychotherapeutic help and treatments. Through his work, of which I am one hundred percent certain, he gave many of his comrades courage again and restored their will to live. Through him, they began to believe in returning home again. Konrad lifted many out of depression, including myself. Perhaps that was his greatest achievement as a doctor behind Soviet barbed wire. And solely through that, he earned great merit for the wartime generation. I also count myself among those whose lives he saved. After a period of hunger in early March 1947, we were served a so-called Kascha soup with meat after about eight days. I was hungry as a bear and ate a whole pot of this Kascha with mutton. However, the mutton was spoiled. In a state of dystrophy [malnutrition] and dehydration [exsiccation], I also got diarrhea and lost even more fluid. And when there was no more fluid left, my kidneys stopped functioning. So I became unconscious, could no longer get up due to weakness. Konrad saw me lying like that, saw my nose getting sharper, my pulse getting faster, how I was visibly deteriorating, and said: "Good Lord, he's dying, that's it." And then he acted and performed a real medical feat: He went to the kitchen and filled a bucket with five liters of water. We also had a packet of Dextropur in the infirmary, pure glucose. With 500g of pure glucose and the water, he made a five percent solution, boiled it on the stove, and let it cool. When he came back to me with it, I was practically fading away. As he leaned over me, I looked at him again and said, "Konrad, I'm a poor devil." Then I sank into unconsciousness, while he performed the great feat of finding a vein in me, although all the veins had collapsed. After some searching, he finally managed to position a single needle in a vein in my right arm and fix it with a small strip of plaster. He sat down beside my bed with a ten-cubic-centimeter syringe from the infirmary and repeatedly drew ten cubic centimeters and injected it into this cannula, 24 hours straight. And lo and behold, after about 24 hours, I woke up again. In between, however, I had a near-death experience: I saw a glorified blue sky and an infinite expanse of trees, white blooming like cherry trees. The splendor and abundance of light and the infinite peace that lay over that landscape have remained in my memory. When I suddenly opened my eyes again in the early hours of March 11, 1947, Konrad's face was above me. At a time when I was closer to death than ever before, I saw the face of my fatherly friend Konrad Lorenz as the first thing after waking up again. And since then, I am convinced that although imprinting is otherwise only possible in early youth, at that time, an imprinting took place in me at the advanced age of twenty years. Fight against scarcity Konrad's skills as a doctor gradually earned respect from the Russians as well. In the Chalturin camp, he recognized an illness among prisoners of war that the Russians had misdiagnosed: Our comrades suddenly experienced paresthesia [tingling, numbness of limbs] and subsequent paralysis due to malnutrition and vitamin deficiency, which were so severe that several even suffered respiratory paralysis and died. The Russians believed that these comrades were suffering from toxic diphtheria. Even in cases of toxic diphtheria, paresthesia and irreparable paralysis can occur, they knew that very well. However, Konrad was able to convince them that it was polyneuropathy [damage to certain nerve pathways] due to a vitamin deficiency, with vitamin C deficiency being predominant, according to his statements. The Russians took action and procured vitamin C, which was then administered in the camp. And behold, the paresthesia and paralysis disappeared. The prisoners became capable of working again, and Konrad Lorenz was the great miracle doctor. He spoke with the Russians and told them that he was also a scientist and was involved in a new science, ethology, or comparative behavioral research. And he asked them to allow him to put down on paper what he knew about his science so far, so that he would not waste any time of his life. I knew that he had last held the chair of Immanuel Kant in Königsberg, one of the most prestigious chairs that German universities had to offer. He was visibly proud of that. But he also told me that he was unfortunately drafted into the Wehrmacht too early and then came to Posen, where he worked in a hospital, and later went to Vitebsk for frontline service as a doctor. What was extraordinary was that he was integrated into the fighting troops and was captured. He later explained this to me: The Russian soldier who captured him stood with a loaded rifle next to him. But after he realized that Konrad was defenseless, he experienced what is known as inhibition of killing. He couldn't shoot the unarmed Konrad Lorenz and instead asked him to stand up and come along. It was solely due to this circumstance, the inhibition of killing of a Red Army soldier, that he owed his life. He mentioned this episode to me several times: "That was the sore point in my life," he used to say, "I was almost shot back then, and no one would have cared about me anymore. But as it happened, I made it through, and fate took its course." It must be known that the supply of prisoners of war in Armenia was particularly difficult because the Armenians themselves did not have much to eat. This also meant that the supply did not work out. From February until shortly before Konrad arrived in the camp, the prisoners of war were fed exclusively on flour. They simply put sacks of flour in the camp, and we had to figure out how to deal with it. In other words, we had flour soup in the morning, flour dumplings for lunch, and flour porridge for dinner. Without any meat or vitamin supplements, this led to a disaster. The comrades suffered from the so-called flour malnutrition. They became dystrophic and soon suffered from the severe form of dystrophy, called edematous dystrophy. Their legs swelled, their skin burst, there were secondary infections of ulcers on the legs, so many became unable to work. Therefore, we tried to improve the vitamin content by adding dandelions and herbs that grew along the roadside. We also cooked large amounts of nettles into the soup, but of course, this could not achieve the desired effect in the long run. The avitaminosis [vitamin deficiency disease] also caused many comrades to become night-blind. The so-called hemeralopia [night blindness] played a significant role at that time. At night, none of the sick comrades could leave the shelter and go to the latrine without being led by another comrade, to prevent them from falling into the latrine or running into the barbed wire fence. Because approaching the barbed wire immediately triggered an alarm, and the Russians started shooting. Additionally, the night's rest was always disturbed by the yelling of the Russian guards, who shouted to each other and sang songs. So we were constantly hungry. And this hunger had to be fought in some way. Something had to be organized. Konrad Lorenz was one of the most inventive and successful organizers when it came to combating hunger. For example, from time to time, cows were slaughtered on a meadow outside the camp. Then we temporarily had a few pieces of meat in our soup. The large marrow bones were left behind. Konrad saw this and asked if he could have the bones. The Russians wondered what he was planning to do with the bones. Konrad had a large iron bucket brought from the forge and then smashed the bones with an iron pestle. Once they were small enough, he threw them into a pot and boiled them in the kitchen. When the broth cooled, he skimmed off the bone fat and filled it into cans. The fat had to be stored cool to avoid becoming rancid shortly. We buried it in a shady spot near the infirmary – that was our refrigerator. However, I said, "Konrad, we are not used to fat at all anymore. If we eat the fat, we'll probably get stomach cramps and diarrhea." However, he stubbornly replied, "I'll try it anyway!" – And behold, it didn't take long before he had diarrhea and had to run to the latrine constantly. He even persuaded me to give it a try. I only did it once, and I had a similar experience. But after Konrad tried it several times, he kept the bread with the bone fat for himself. He survived through that acute phase of hunger. But he also did not scorn other "additional food." Once a Russian officer passed through the camp, who had shot a buzzard. Konrad saw the dead bird and asked, "What are you going to do with the dead buzzard?" The Russian replied, "I'll throw it away, I only shot it for my pleasure." Konrad asked, "Can I have this buzzard?" To which the Russian replied, "If you want it, you can have it." As soon as the Russian officer was gone, Konrad plucked the bird, removed its innards, singed it, dissected it, and fried it in the kitchen. He ate it up completely. It agreed with him well, and he didn't have diarrhea afterwards. He wanted to share some with me, but of course, I felt disgust and declined. It was similar with the snake: One of our comrades brought a snake, about one meter long, which he had killed from the construction site. He showed it to Konrad because he knew he was a zoologist, someone who knows about animals. Konrad took the snake, skinned it, dissected it, fried it, and ate it up. Even this "snake feast" agreed with him. The next miracle that completely perplexed the camp community and the Russians, including the officers, was the experiment with the lizard: We had a lizard population in the camp. The animals liked to sunbathe on the basalt cones in the camp. I can still remember exactly how Konrad sat on these basalt cones for several days, observing the lizards until he must have known each one individually. Anyway, he managed to catch a lizard. He got a box, put the lizard in it, and then went to the Russian guard and called the officer who had given him the buzzard. He asked him if he would like to come and see an experiment. The officer came and brought several guards with him. It was around noon, so there were prisoners in the camp as well, and Konrad called them over too. Then he showed us his lizard experiment: He took the animal out of the box, put it on the table in the infirmary, and stroked the lizard with his hands. The lizard made a leap and landed on its back. Everyone was amazed. The Russians even stepped back. They had never seen anything like it, let alone considered it possible. After a while, Konrad stroked the lizard again. It made a leap and was back on its feet. That was the last straw. The Russians ran away. They pushed their caps back and said about Konrad, he was in league with the devil. So Konrad Lorenz was always a topic of conversation. The Austrian professor, they said, wasn't he a great man, who knew how to get by. The food was often so bad that we thought we wouldn't survive. So when I finally learned the Faust verses, we organized recitation evenings. We invited the officers and all interested people. Konrad and I then performed Faust, or rather, we interpreted it. Of course, Konrad could do that too; he wasn't just a Faust interpreter, he was also a Goethe interpreter. The listeners were enthusiastic and repeatedly asked us to perform again. While we played, while we spread intellectual nourishment, they forgot their hunger just as much as we forgot ours. Bad news from home One day, a comrade from the German camp administration came and brought Konrad a postcard. He read this card, and I saw how he changed color and somehow slackened while reading it. I observed this from very close and knew right away that there must have been something special on this card, even before Konrad said to me, "Werner, my father has passed away." He was deeply shaken. Then he handed me the card. I read this card, written by Konrad's wife Gretl, myself. Konrad then took it back, went to the infirmary, lay down on his straw sack there, and was unresponsive until late into the night, mourning deeply for his father. He would have loved to see his father again. His father had been especially proud of him when he finally managed to be appointed to the chair of Kant in Königsberg. I also know that his father had visited him in Königsberg and even stayed there for a while. After receiving the news of his father's death, Konrad held proper memorial sessions for his father for seven days. During this time, he did not continue writing his Russian manuscript but devoted himself entirely to thoughts of his father. During this phase, he also told me about the contents of the book "I Was Allowed to Help" that his father had written. Not only to me, but also to other listeners, including some officers we had gotten to know a little better. When he finished his eulogy, often late into the night, he always quoted verses from Faust: "If, as a young man, you honor your father, then you would gladly be received by him. If, as a man, you increase knowledge, your son can achieve a higher goal." and "Oh, fortunate is he who still can hope to emerge from this sea of error. What one does not know, one needs; and what one knows, one cannot use." The camp doctor... It was a special trait of Konrad's that he did not withdraw as a professor but, on the contrary, integrated himself into the camp community as a doctor. He took over the infirmary. I deliberately said, "Konrad, you run the infirmary, then you have constant contact with our people. They not only tell you about the complaints they have at the moment, but they also tell you how they have been treated at their workplaces. Whether they have been beaten, whether their performance has been recognized, or whether they have been degraded." He took note of all this with an open ear. And it was essential that there was a listener. This was often more important than distributing any pills, which we had in very limited numbers anyway. Even when the Russians came, they usually demanded medication, although the medicines in the infirmary were actually intended for our prisoners of war. But they were the masters and sometimes demanded, for example, sulfonamides, which were very rare, if they had pneumonia or something similar. Our comrades were then naturally lacking them. But for Konrad, a patient was first and foremost a patient, whether prisoner or Russian, that is, the oppressor. In such moments, it did not matter. And precisely because he never made a distinction, he was so respected by the Russians. They respected him. So he was successful with his comrades, but also with the Russians. Unfortunately, during the heavy work that our comrades had to do in building the power plant, there were also instances of abuse: beatings with rifle butts, but also kicks led to injuries. The injured comrades were brought to our camp. When a prisoner was beaten so severely that several ribs were broken, both Konrad and I intervened and called in the camp commander. We made it clear to him that this man had been beaten and abused at the workplace for no reason. Konrad did not mince words. He said, "We are prisoners of war. We are defenseless here. But the war is over. The Geneva Convention prohibits the mistreatment of prisoners of war. What you are doing violates human rights." We could hear references to the Geneva Convention on various occasions from him. And he also said to me, "Werner, it's better if you are consistent and accuse the Russians when they do something wrong, then they will have more respect for you than if you cower before them." I followed this later in other camps. I had lost my fear of the Russians. And by appearing in a certain way and referring to the Geneva Convention, I achieved more than I could have by submissive behavior. Once, we severely reprimanded the Russians. There was a forge nearby. There was a blacksmith in a dark room with almost no ventilation. In the middle was the anvil where the iron was forged, so it naturally smoked heavily. The draft was completely insufficient, and this comrade was brought to us into the camp two or three times half unconscious with chronic carbon monoxide poisoning. After repeatedly pointing this out to the Russians, at least a larger exhaust was broken into this forge. Also, many comrades had accidents during the underground work because safety measures were not observed at all. Many had no helmets and no headgear at all. The equipment they worked with was more than primitive. Bone fractures and severe head injuries were commonplace. Konrad had to come to terms with this as the camp doctor in Sevan. ...und Zoologe But in Sevan, the zoologist in him also came to the forefront. The camp was located on a plateau. Therefore, there were plenty of birds, as he later told me: starlings, sparrows en masse, and even larks. Anyway, with the help of some comrades and wire he obtained from the construction sites, he made several cages and then caught a young starling, two house sparrows, and a crested lark. He had dealt with starlings before. And now he wanted to tame this starling. So he put it in the cage, then carried the cage into a closed room, opened it there, and let the starling fly. He had a long stick with him, with which he threatened the star whenever it left the cage. Eventually, the star realized that if I fly back into the cage, I won't be threatened anymore. He repeated this experiment so many times until the star was tamed. When he later took it to Yerevan, all he had to do was raise the stick, and behold, the bird returned to its cage. In addition to the star, which he named Friedrich and which later went down in the history of ornithology, he also brought his two house sparrows and the crested lark in the cage to Yerevan. In the camp in Arabkir, the cages were hung on the south side and played a significant role for the prisoners of war. Those who suffered from dystrophy and those who were unable to work were sitting in the camp with nothing to do. So they amused themselves by catching flies for the birds. Thus, the starling, the crested lark, and the sparrows there were well-fed, and the prisoners of war had their entertainment. When we had lunch break and there was no infirmary, Konrad and I regularly met. Then he let the starling fly. He simply opened the door, and the starling flew out. It was lively and flew to the gutters, to the telegraph poles, and circled over the camp. This naturally attracted many spectators. Not only the prisoners of war but also the Russian guards came and watched as the starling flew around. But as soon as Konrad raised the stick, the bird either returned directly to the cage or boldly landed on his master's head or shoulder. In addition to the laughter of the prisoners of war, you could then hear the Russians cursing. The Russians liked to curse, not only when something didn't suit them but also when they were amazed. And when the starling sat on Lorenz's head, I could hear them say repeatedly: Well, the professor really has a bird! Reality in Yerevan The bodies of deceased comrades had to lie for three hours and were not to be touched. Then they were picked up and taken to a shed for dissection. Every corpse in Yerevan had to be dissected. To my great fortune, when I was in Prague, I had participated in a dissection course once. So I could dissect. I had to work with very primitive instruments, but it worked. Next to me stood a Russian captain doctor who inspected the exposed organs, kept records, and of course, indicated the cause of death. The cause of death was clear in very many cases: the patients had starved. But this could not be documented in the records. There it said died of tuberculosis, of pneumonia, and the like. Death by starvation as such was not allowed to be documented. It naturally affected me greatly to have to dissect my comrades under the most primitive conditions while rats jumped around me. At that time, Konrad kept saying, "Werner, you will survive this too." Every time I returned exhausted and depressed from such a dissection, he lifted me up. We constantly motivated each other when we were almost at the end. Konrad's journey home After the Russian chief physician, Joseph Gregorian, (Werner Straube is likely misremembering renowned Armenian architect Mark Grigorian’s actual name; I believe he is referring to him and Grigorian in his term promised to forward his request to Hovsep Orbeli – Armenian Explorer) promised Konrad to forward his request to take his manuscript home, Konrad was naturally extremely tense. He kept wondering, "Will he do it? Will I succeed in what I'm planning now?" He tried to cope with this inner tension by lecturing me until late into the night, just to pass the time. When he talked about Darwin, he sometimes could hardly find an end. For me, it was highly interesting to delve into this science. It was also important for Konrad to share his views on Sigmund Freud. And I can only say that it was an extremely positive attitude; otherwise, he would not have become so eloquent and detailed on this topic. He was also fascinated by Kantian philosophy, which he often spoke about. He corresponded with Max Planck, whom he greatly admired. Planck meant a lot to him, and there were also bridges concerning evolutionary epistemology. Konrad informed me that he had corresponded with Planck and that through this correspondence, he had found out how much he and Planck agreed on epistemological issues. And he always regretted greatly that he could not experience Planck anymore, as he had passed away in 1947. After weeks of waiting, a representative of the Russian camp commander came and gave Konrad a document stating: Konrad Lorenz, Professor, is ordered to the Academy of Physiological Sciences in Moscow. Immediately. This meant that Konrad had to get ready for departure from Yerevan within a few hours. This caused a stir. He was first called to the clothing store, where he was dressed anew. The result of this dressing was a disaster. When he came back, I hardly recognized him; he looked like a scarecrow. He wore a shako and a coat that was much too long and so big that his hands barely visible. His trousers hung like an accordion over the new shoes, of which hardly anything was visible. In this attire, Konrad prepared for departure. However, the most important thing was that he still had to bundle his manuscript. He used strings for that. He had also insisted on a backpack because he had to transport his bundle of papers somehow. Additionally, he still carried his two bird cages with the starling, the two house sparrows, and the crested lark that were so dear to him. The departure was scheduled for three o'clock. His departure deeply affected me. With him, I not only lost a fatherly friend but also my second father, so to speak. I had lost my biological father to illness at the age of nine. Now, I was losing another father who had been a guiding light in my life. And by now, I could very well assess what I owed to Konrad Lorenz. The most important thing I owed him was my life. But it was much more than that. Comrade Konrad Lorenz, like me, possessed a humanistic education. When I voluntarily applied to the military medical academy in Berlin, I read above the entrance the motto under which we military doctors were supposed to practice our profession later: Scientiae Humanitati Patriae. I never forgot this motto even in captivity. And not for nothing does the word humanitas stand in the middle of this saying. That is the most essential thing in medical ethics, to serve humanity. By the victorious nation, by the Russians, this humanity was trampled underfoot behind barbed wire. We were deprived of rights; we possessed nothing but our lives and had to figure out how to survive. The only endeavor in Russian captivity was indeed to survive, no matter what. Konrad encouraged me in this, and not only me but all the comrades he psychologically supported and urged not to lose courage, not to lose faith, not to let the hope of returning home fade. When hope fades, life is lost. So Konrad tried to make us laugh by, for example, telling his animal stories. The comrades sitting around him sometimes held their stomachs from laughing. It was the most effective psychotherapy I have ever encountered. Gallery You May Also Like How to Visit ROT54 (Aragats Scientific Center) – Full Guide Shvanidzor’s 17th-Century Aqueduct: Armenia’s Ancient Engineering Marvel Grigor Khanjyan’s Monumental Fresco at the Yerevan Cascade From Stendhal Syndrome to Suren Syndrome Tirinkatar Sacred Valley: Armenia’s High-Altitude Valley of Dragon Stones How to Choose a Local Guide in Armenia Komitas Pantheon in Yerevan Gallery of Mineral Waters in Jermuk

In 301 AD, Armenia became the first nation to officially adopt Christianity as its state religion, a momentous decision influenced by King Tiridates III's conversion under the guidance of St. Gregory the Illuminator. This article provides a concise overview of Armenian religion for those seeking quick insights. < Back Armenian Religion In 301 AD, Armenia became the first nation to officially adopt Christianity as its state religion, a momentous decision influenced by King Tiridates III's conversion under the guidance of St. Gregory the Illuminator. This article provides a concise overview of Armenian religion for those seeking quick insights. Armenia boasts a rich history, culture, and identity, with religion serving as a pivotal aspect. Let's delve into the main features of religion in Armenia, its historical context, and its societal role. The vast majority of Armenians, approximately 97%, adhere to Christianity, particularly the Armenian Apostolic Church—one of the world's oldest Christian denominations. Established in the 1st century AD by apostles Bartholomew and Thaddeus, who introduced Christianity to Armenia, it aligns with the Oriental Orthodox communion. This means it does not accept the Council of Chalcedon (451), which defined the doctrine of two natures in one person in Christ. Instead, the Armenian Apostolic Church adheres to miaphysitism, affirming that Christ possesses one divine and one human nature. Geghard or The Holy Lance, also known as the Lance of Longinus (Roman soldier who stabbed the crucified Christ in the side with a lance to check whether he was dead. Since Christ had already died, water and blood came out of his wound (John 19:34)), the Spear of Destiny, or the Holy Spear, is the lance that is alleged to have pierced the side of Jesus as he hung on the cross during his crucifixion. Since that day, the weapon of death, (Armenian: Գեղարդ - Geghard) has become a sacred relic for Christians. According to the tradition of the Armenian Church, Geghard was brought to Armenia by the apostle Thaddeus in the year 33, and it was kept in Christian communities for a long time. In 301, when Christianity was declared the state religion in Armenia, Geghard became the property of the Armenian Apostolic Church. There are memories, according to which, in Armenia or neighboring countries, Geghard was used to bless the country and the people, to free them from war and disasters. Now it is displayed in the Echmiadzin treasury. His Holiness Karekin II, Supreme Patriarch and Catholicos of All Armenians and Pope Francis, the Pope of the Roman Catholic Church, accompanied by their delegations visiting popular pilgrimage site Khor Virap (2016).The notability of Khor Virap as a monastery and pilgrimage site is attributed to the fact that Gregory the Illuminator was initially imprisoned here for 13 years by King Tiridates III of Armenia. Saint Gregory subsequently became the king's religious mentor, and together, they led proselytizing activities in the country. Image credits: wdacna.com Armenia officially adopted Christianity as its state religion in the year 301 AD, making it the first country to do so. This significant event took place under the rule of King Tiridates III, who converted to Christianity with the influence of St. Gregory the Illuminator. The spiritual center of the Armenian Apostolic Church is the Etchmiadzin Cathedral, where the Catholicos, Garegin II, currently resides. The mother church of the Armenian Apostolic Church - Etchmiadzin Cathedral The church boasts a rich and diverse liturgy, culture, and history. It utilizes an ancient alphabet devised by Mesrop Mashtots in the 5th century AD and features numerous translations of scriptures into Armenian from various languages. Statues of Mesrop Mashtots and his student Koryun in front of Matenadaran The Armenian Apostolic Church observes a vibrant calendar of festivals and holidays, reflecting its profound history, traditions, and unwavering faith. Some noteworthy celebrations include: Christmas (January 6): Commemorated with Nativity liturgies, candlelit processions, and familial gatherings. Easter (Variable Date): A joyous celebration involving church services, traditional meals, and festive egg painting. Transfiguration of Jesus (Variable Date): Celebrated with the Vardavar Water Festival, characterized by joyful water-splashing and communal gatherings. Assumption of the Holy Mother of God (August 15): Marked with grape blessing ceremonies and special feasts. Feast of St. Sargis (February 14): Observed as Lovers' Day, featuring romantic traditions and special church services. Trndez (February 21): A bonfire festival symbolizing purification, with young people leaping over flames. Feast of St. Gregory the Illuminator (September 30): Honors the Armenian Church's founder, celebrated with special liturgies and festivities. Feast of the Holy Translators (October 1): Commemorates Bible translators into Armenian, accompanied by church services and cultural events. 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As a professional hiking guide who leads dozens of trips to Mount Azhdahak every year, I can confidently recommend this hike. If I had to suggest just one hike in Armenia, it would be either the Northern Summit of Mount Aragats or Mount Azhdahak—depending on your physical condition and priorities, since both are priced the same. Mount Azhdahak offers wide panoramic views and a unique crater lake at an elevation of 3,500 meters. On warm days, adventurous hikers can even swim in the cold, refreshing water, making the experience truly unforgettable. Ideal for hikers and nature lovers, the Mount Azhdahak trek is a must-do in Armenia. Book a guided tour and take on one of the country’s top hiking adventures. < Back Hiking Tour to Mount Azhdahak — The Best Trail in Armenia As a professional hiking guide who leads dozens of trips to Mount Azhdahak every year, I can confidently recommend this hike. If I had to suggest just one hike in Armenia, it would be either the Northern Summit of Mount Aragats or Mount Azhdahak—depending on your physical condition and priorities, since both are priced the same. Mount Azhdahak offers wide panoramic views and a unique crater lake at an elevation of 3,500 meters. On warm days, adventurous hikers can even swim in the cold, refreshing water, making the experience truly unforgettable. Ideal for hikers and nature lovers, the Mount Azhdahak trek is a must-do in Armenia. Book a guided tour and take on one of the country’s top hiking adventures. The Geghama Mountains, extending across central Armenia, form a captivating volcanic landscape characterized by extinct volcanoes, high-altitude lakes, and diverse wildlife. Renowned for their towering peaks and expansive volcanic plateaus, the range offers breathtaking vistas and serves as a popular destination for hiking, trekking and off-road tours in Armenia. Additionally, the Geghama Mountains attract bikepacking enthusiasts who test their strength and resilience as they navigate the challenging terrain, making the range a favored destination for outdoor adventurers of all kinds. My Mitsubishi Pajero will take us to the foot of Mount Paytasar (3,000 meters), where we’ll begin our hike after a short coffee break. Towering at 3,597 meters (11,801 feet), this ‘Red Giant’ attracts hikers from across the globe. On a clear day, its summit offers sweeping views of Lake Sevan, the tranquil Lake Akna, and Vishapalich (Dragon Lake), all framed by the rugged peaks of the surrounding mountains, creating a dramatic and unforgettable backdrop. Aerial photo of mount Azhdahak. Took the photo on the first half of July The ascent to Mount Azhdahak unveils a tapestry of diverse flora and fauna. While traversing the paths, you'll come across indigenous wildflowers and signs of wildlife that inhabit this mountainous terrain. Probably I just came across traces of brown bear (Ursus arctos)! During my hikes, there's a tradition - each time we encounter flowers, we place our boots close to the flower and take a photo! In this particular image, you can admire the vibrant Aurinia saxatilis, commonly known as the "Basket of Gold." These beautiful flowers thrive in open, sunlit areas and prefer soil that is well-draining, chalky, sandy, or gritty in texture. It's worth noting that these delicate flowers are generally not suitable for picking. Aurinia saxatilis, commonly known as the "Basket of Gold" We are traversing a narrow path along Mount Red Ridge, leading us to the foot of Azhdahak, where the ascent to the summit begins! The frozen crater lake of mount Azhdahak located at an altitude of 3512 meters above the sea level. Renowned for their spiritual and historical significance, the Geghama Mountains have been inhabited since ancient times, as evidenced by the numerous petroglyphs scattered throughout the region. On our return, we will stop to explore the renowned Geghama petroglyphs, dating back centuries. These ancient rock carvings serve as a powerful testament to the cultural heritage of the mountains and the rich history of Armenia. The petroglyphs depict men engaged in hunting and daily activities, alongside representations of both domesticated and wild animals. They also feature celestial bodies, including the Sun, Moon, constellations, and the starry sky, as well as natural phenomena like lightning. This petroglyph depicts two bulls and two elks. Given that elks are no longer native to this region, these ancient carvings raise intriguing questions about the historical presence of these animals in the area. Could these petroglyphs indicate that elks once roamed this territory thousands of years ago, or might the ancient artists have encountered them elsewhere? It is also possible that climate change contributed to their disappearance. Considering the vast time span, many factors could have influenced the presence and extinction of these species. Sketches of petroglyphs of Geghama mountains. (The petroglyphs of Geghama mountains/H.A. Martirosyan, 1981). Image colors are inverted Rock carvings can be used as rich sources of paleogeological information. Dominant among rock-carved animals is the bezoar goat, widespread in the high Alpine zones of prehistoric Armenia. Armenia offered favorable conditions for early goat and sheep domestication and improvement through crossbreeding with wild stock. Of high artistic quality among all the images in the Geghama mountain range are the lutiform carvings of deer, which impress with their realistic form. The study of rock carvings has brought to light another member of the extinct fauna - the elk. A visit to Mount Azhdahak is not just a journey through breathtaking landscapes but also an opportunity to immerse yourself in the rich heritage and natural wonders of Armenia. So, if you're looking for unique tours in Armenia, hiking Mount Azhdahak should be at the top of your list. Tour Details: Start: 7:30-8.00 AM from Yerevan Finish: Around 5 PM in Yerevan Hiking Distance: 5.5 km (One way) Duration: Around 2.5 - 3 hours (Ascent)! Altitude Gain: 600 meters Start point: Foot of mount Paytasar (3000m) End point: Foot of mount Paytasar (3000m) Difficulty: Moderate Trail Type: Out-and-Back Transportation: Off-road Car --------------- Tour Price to the Summit of Mount Azhdahak Total price for 1-4 participants (the whole group): 110.000 AMD For larger groups, please consider contacting for more details! ----------------- The Price Includes: Transportation (Pick Up & Drop-off) Service of a guide. ---------------- The Price Does Not Include: Airport transfers Insurance Lunch (Lunchboxes can be added in case of an extra payment) ---------- List of things you should consider taking: 1. Backpack: A sturdy backpack to carry all your essentials. 2. Water: Sufficient water to stay hydrated throughout the hike. At least 1.5 liters… 3. Food: Pack lightweight, high-energy snacks or meals to keep your energy levels up. 4. Clothing: Dress in layers, including a waterproof/windproof outer layer, and choose moisture-wicking materials. Having extra socks and boots always welcomed… 5. Hiking Shoes/Boots: Wear comfortable and supportive footwear suitable for the terrain. 6. First Aid Kit: I have mine but in case you are using specific medicaments take with you! 7. Sun Protection: Sunscreen, sunglasses, and a hat to protect yourself from harmful UV rays. 9. Headlamp/Flashlight: Essential for hiking in low light conditions or during overnight trips. 10. Whistle: A loud whistle for attracting attention in case of emergencies. 11. Trekking Poles: Optional but helpful for stability, especially on challenging terrains. 12. Rain Gear: A lightweight, waterproof jacket or poncho to stay dry during rain showers. 13. Trash Bag: Carry a small bag to pack out your trash and keep the trail clean. Remember, this list may vary depending on the length and difficulty of the hike, weather conditions, and personal needs. But this were the basic things I decided to emphasize! Flight over mount Azhdahak https://www.youtube.com/watch?v=3LearoosO9E For more details or to book a tour, feel free to contact me directly via WhatsApp or Telegram for a quick response! Project Gallery You May Also Like Tour to Armenia’s Particle Accelerator Climb Mount Artanish & Explore Sevanavank Monastery Urbex Tour to the Trophy 1m Schmidt Telescope at Byurakan Observatory Hiking from Lake Parz to Gosh Village Urbex Tour to ROT54 – Explore Armenia’s Most Fascinating Abandoned Place Hike Armenia by choosing the popular Smbataberd trail From Yerevan to Mount Aragats Hiking Tour to Mount Azhdahak — The Best Trail in Armenia Previous Next

Blue Mosque stands as a significant landmark in Yerevan, attracting both Muslim pilgrims and tourists. Built in 1766 by Sardar Husein-Ali Khan, it replaced an earlier mosque destroyed in a 1679 earthquake. Despite Soviet-era threats, it was preserved and now serves as a place of worship after reconstruction efforts in the 1990s and 2000s. < Back Blue Mosque in Yerevan Blue Mosque stands as a significant landmark in Yerevan, attracting both Muslim pilgrims and tourists. Built in 1766 by Sardar Husein-Ali Khan, it replaced an earlier mosque destroyed in a 1679 earthquake. Despite Soviet-era threats, it was preserved and now serves as a place of worship after reconstruction efforts in the 1990s and 2000s. The Blue Mosque was built by Sardar Husein-Ali Khan of Yerevan in 1766 (1179 AH). There is an opinion that the mosque of Def Sultan stood on the site of the mosque before that, which was destroyed during the great earthquake of Yerevan in 1679, and almost a century later, this new one was built on the spot by Hussein-Ali Khan Qajar. The Blue Mosque boasts a spacious and well-maintained garden, offering visitors a delightful spot to relax and immerse themselves in the serene atmosphere The Blue Mosque is part of the series of Shia mosques in Yerevan, distinguished as not only the most beautiful and magnificent but also the largest. Covering a total area of 7000 m2, the complex comprises a spacious quadrangular building crafted of bricks, featuring a tall minaret and a broad-sided dome. The dome and sections of the walls are adorned with blue terracotta. During the mass demolition of religious structures in the Soviet era, the Blue Mosque was saved through the efforts of Armenian intellectuals like Yeghishe Charents, who vehemently opposed its destruction. The mosque was saved and for a long time the museum of Natural History and Yerevan History museum were located in here. After the independence of Armenia, at the request of the Iranian government, the mosque was handed over to Iran as a place of prayer. It was reconstructed in 1994-1998 by the efforts of the Iranian government. In 2006, the dome was repaired. Gallery You May Also Like How to Visit ROT54 (Aragats Scientific Center) – Full Guide Shvanidzor’s 17th-Century Aqueduct: Armenia’s Ancient Engineering Marvel Grigor Khanjyan’s Monumental Fresco at the Yerevan Cascade From Stendhal Syndrome to Suren Syndrome Tirinkatar Sacred Valley: Armenia’s High-Altitude Valley of Dragon Stones How to Choose a Local Guide in Armenia Komitas Pantheon in Yerevan Gallery of Mineral Waters in Jermuk