Planning to visit Armenia and wondering what’s the best season? This article can serve as a useful tourist guide! BTW Armenia is an absolutely safe country and even at late hours while walking in streets you have no need to worry about your safety! < Back Best time to visit Armenia Planning to visit Armenia and wondering what’s the best season? This article can serve as a useful tourist guide! BTW Armenia is an absolutely safe country and even at late hours while walking in streets you have no need to worry about your safety! Well, since I provide hiking, trekking, and camping services, I can answer on my behalf! The high altitude (3000+) hiking season typically begins at the end of May (around the 20th) and lasts until the end of October. For the best experience, I recommend choosing hiking at this altitude from the end of May till the middle of July. You can expect to encounter green meadows, lots of flowers, some parts still covered in snow, and beautiful clouds that create unforgettable memories. Mount Aragats, Geghama mountain range, mount Dimats, mount Khustup etc. all are excellent choices. I am descending from Sevazhayr mountain (Mid-May) Note that in summer it's better to avoid hikes up to the altitude of 2000 meters since it's too hot! On the way to Okon Monastery! The trail passes through a thick forest and promises unforgettable views! Autumn is also a good time for hiking especially if you choose destinations with forests. Choosing trails in Tavush or Lori regions can be a great idea! My personal recommendations in Tavush region goes as follows: Lastiver and Okon monastery, hiking from Lake Parz to Goshavank or Gosh Lake, hiking to Matosavank and Jukhtak monastery (circular and easy trail, will take around 1 hour) or climbing mount Apakeqar! In Lori you can hike from Haghpat to Sanahin (although this one is also excellent choice in Spring) or hike to Kayan fortress! 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

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

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

While researching the history of the Stalin statue erected in Yerevan in 1950, I found myself wondering: What was the tallest statue of Stalin ever built? Determined to uncover the answer, I delved into historical records—and here’s what I discovered. < Back The Tallest Stalin Statue Ever Erected While researching the history of the Stalin statue erected in Yerevan in 1950, I found myself wondering: What was the tallest statue of Stalin ever built? Determined to uncover the answer, I delved into historical records—and here’s what I discovered. Stalin’s Statue in Yerevan (1950–1962) On October 29, 1950, a grand statue of Joseph Stalin was unveiled in Yerevan. Considered a masterpiece by renowned sculptor Sergey Merkurov, the statue stood atop a towering pedestal designed by architect Rafayel Israyelian. The bronze figure itself measured 17 meters, while its monumental pedestal added another 33 meters, bringing the total height to 50 meters. At the time, this was the tallest Stalin statue ever erected. Stalin Statue in Yerevan A local legend suggests that Stalin himself visited Yerevan at night to see the monument and approved of it. However, no factual evidence exists to support this claim. Total height: 50 meters Sculpture height: 17 meters Pedestal height: 33 meters In this historical photo, you can see that the pedestal is empty. It was taken between 1962 and 1967, after Stalin’s statue had been removed but before Mother Armenia was installed. However, like many Stalin-era monuments, the statue was removed during the de-Stalinization process. It was dismantled in 1962, and in 1967, the Mother Armenia monument by sculptor Ara Harutyunyan was installed in its place, utilizing the original pedestal. The Stalin Monument at the Entrance of the Volga-Don Canal in Stalingrad: The Tallest Ever. Stalingrad was renamed Volgograd on November 10, 1961, as part of Nikita Khrushchev’s de-Stalinization campaign. On July 27, 1952, an even taller Stalin statue was unveiled at the entrance of the Volga-Don Shipping Canal, named after Vladimir Lenin. This colossal project was designed by sculptor Evgeny Vuchetich and architect Leonid Polyakov. To construct the monument, a special batch of native copper was mined. The sculpture itself stood 24 meters tall, while its massive pedestal measured 30 meters, resulting in a total height of 54 meters—the tallest Stalin statue ever built. This record was never surpassed. Total height: 54 meters Sculpture height: 24 meters Pedestal height: 30 meters Despite popular belief that the monument was removed shortly after Stalingrad was renamed Volgograd in 1961, it actually remained standing until March 1962. And then in the course of a single night, as part of the de-Stalinization efforts, the statue was dismantled. The fate of the statue remains unknown. For several years, the pedestal remained empty until it was repurposed for a monument to Vladimir Lenin. Lenin monument at the entrance to the Volga-Don Canal (1973–Present) At the initiative of the RSFSR Ministry of Culture, the empty pedestal was designated for a new Lenin monument. Once again, Evgeny Vuchetich and Leonid Polyakov were selected as the designers. Initially, a Lenin bust was proposed, but the artists of Volgograd rejected this idea, opting instead for a full-scale monument. Construction began in 1969, and the monument was completed in time for Lenin’s 103rd birthday. The official unveiling took place on April 20, 1973. The sculpture, like The Motherland Calls! in Volgograd, was made using pre-stressed reinforced concrete, with internal metal cables providing structural integrity. Total height: 57 meters Sculpture height: 27 meters Pedestal height: 30 meters By 2011, the monument showed signs of wear, requiring urgent repairs. In December 2024, a competition was announced for its restoration, with an estimated budget of 8.4 million rubles. 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

It looks like you’re planning a trip to Armenia, and that’s why you came across this article. Here, I will provide brief but useful advice on how to choose a guide in Armenia to make the most of your trip, enjoy your journey, and keep expenses reasonable. Let’s dive in. < Back How to Choose a Local Guide in Armenia It looks like you’re planning a trip to Armenia, and that’s why you came across this article. Here, I will provide brief but useful advice on how to choose a guide in Armenia to make the most of your trip, enjoy your journey, and keep expenses reasonable. Let’s dive in. I am Suren, a hiking guide in Armenia, and I have been organizing and leading tours for over 10 years. I work in English and Russian and have an intermediate level of German. I provide private and group hiking, sightseeing, off-roading, and urbex tours across Armenia. Raising the flag of Armenia at the top mount Ararat As of December 2025, it’s important to note that there is no official accreditation or certification process for guides in Armenia. Unfortunately, this means that anyone — even those with little knowledge of history, the country, or the language can offer guiding services. This is a major problem that should be addressed, but in the meantime, travelers need to choose guides carefully. Hiring a guide through a tour agency can also be tricky. Some agencies try to pay guides as little as possible, sometimes hiring random people who have nothing to do with tourism just to avoid higher costs — even while charging you a lot. Choosing the Right Guide Suppose you’ve found a guide you are interested in. Here are some steps to ensure a quality experience: 1. Check photos from past tours – Images should reflect real experiences, not random photos from the internet. 2. Have a short call – This helps verify their language skills and gives insight into their knowledge and education. 3. Request a tour itinerary – A carefully designed itinerary with clear information and photos often tells you more than online reviews. If history matters to you, ask whether the guide can explain the historical sites in detail. Some guides focus purely on off-roading or hiking and provide little to no historical context. Decide what’s most important for your trip and choose accordingly. From my experience, Russian-speaking tourists often ask detailed historical questions — sometimes even about random plants! English-speaking tourists are usually less curious about these details, but it varies. My car is a Mitsubishi Pajero 4. After camping on the shore of Lake Kari at 3100 meters above sea level, the weather was perfect, but the next day it turned terrible. Now we’re discussing our next plans. The Vehicle The condition of the vehicle is another key factor. Ask for photos of both the interior and exterior. Off-road vehicles may look impressive outside but be in poor condition inside. Check whether the car has air conditioning , especially for hot summer days. In dusty areas, such as the rocky terrains of the Geghama Mountains, you can’t simply open the window hoping for fresh air — the thick dust makes that impossible. Keeping the windows closed is a must in those conditions. Additional Tips for Choosing a Local Guide in Armenia Check Online Presence – Look for guides with a professional website, as well as active Instagram or Facebook pages. In Armenia, only a few guides have their own personal websites — is that an indicator? For me, yes. It says a lot. A well-maintained and long-standing online presence with meaningful, engaging content often reflects reliability and real experience. I also highly value guides who use their own photos with their logos — it shows they are truly invested in their work and stand behind what they do. Ask About Special Interests – Some guides specialize in certain types of tours, such as hiking, off-roading, urbex, or sightseeing tours. Choose a guide whose strengths match your interests. I once guided an urbex tour, and clients from the Netherlands told me that in some countries the guides they hired claimed they could lead urbex tours, but soon canceled because they had no real experience in that field. Confirm Group Size and Tour Type – Ask whether the tour is private or shared, how many people typically join, and if the itinerary is flexible based on your preferences. Look for Safety Standards – For off-roading or hiking tours, check whether the guide provides hiking or camping equipment — and whether it’s included in the price or comes at an additional cost. Check References – Ask for previous clients’ feedback. Sometimes a personal recommendation is more reliable than reviews on generic websites. Language Skills – Even if a guide knows English or Russian, confirm their proficiency, especially if you want detailed explanations about history, culture, or nature. Payment Terms – Clarify costs, what’s included (entrance fees, meals), and the payment method to avoid surprises. Cultural Knowledge – A good guide should offer more than basic facts — they should share stories, traditions, historical context, old photos for comparison, and local insights that make your visit genuinely richer. Guiding tourists to the summit of Northern Aragats Flexibility – Check whether the guide is open to adjusting the itinerary based on weather, traffic, or your personal interests. Ask whether extra stops are possible along the way, or if the guide strictly follows a fixed itinerary. Some guides may be unwilling to stop even for simple requests — for example, if you want to check out a Soviet-era bus stop you spotted on the road. Trust Your Instincts – If something feels off during communication before the tour, it’s better to look for another guide. A reliable guide should be professional, clear, and responsive. It's always a good idea to contact several guides and choose the one who best fits your expectations. Ready to explore Armenia with Suren? If this sparks your interest, let’s chat! Send me a message on WhatsApp or Telegram to plan your perfect adventure in Armenia. Safe travels! 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

Mount Azhdahak, standing at 3,597 meters, is the highest peak of the Geghama Mountain Range and one of Armenia’s most popular hiking destinations. This extinct volcano, located in the heart of the country, offers an unforgettable hiking experience with breathtaking landscapes. On a clear day from the summit, hikers can enjoy panoramic views of Lake Sevan, Mount Ararat, Mount Aragats, Mount Ara, and more. This guide provides essential details on how to climb Azhdahak and explore the stunning trails of the Geghama Mountains. < Back Hiking Guide to Climbing Mount Azhdahak Mount Azhdahak, standing at 3,597 meters, is the highest peak of the Geghama Mountain Range and one of Armenia’s most popular hiking destinations. This extinct volcano, located in the heart of the country, offers an unforgettable hiking experience with breathtaking landscapes. On a clear day from the summit, hikers can enjoy panoramic views of Lake Sevan, Mount Ararat, Mount Aragats, Mount Ara, and more. This guide provides essential details on how to climb Azhdahak and explore the stunning trails of the Geghama Mountains. I'm Suren, a professional tour guide in Armenia who has been exploring the country's stunning landscapes since 2014. Many travelers prefer guides who provide their own transportation. I drive a reliable Mitsubishi Pajero 4, well suited for Armenia’s rugged terrain and off-road routes. (See the photo and more details below.) After camping on the shore of Lake Nazeli, the next day I drove my Pajero all the way to the foot of Mount Azhdahak, leaving less than an hour’s hike to the summit. We then started our hike. Over the years, I’ve guided groups on a wide range of trips — from easy hiking trails in Armenia to demanding mountain summits, remote off-road adventures, and explorations of abandoned places. My strong local knowledge and hands-on experience make me a solid choice for anyone interested in hiking in Armenia or discovering hidden gems such as ancient volcanoes, crater lakes and waterfalls. As for Mount Azhdahak, it deserves a special mention — it’s the most requested destination among my guests, and I know it like the back of my hand. In this comprehensive article, I'll share practical and useful advice on how to climb Mount Azhdahak. About the Geghama Mountains and Azhdahak The Geghama Mountains, also known as the Geghama Ridge, extend between Lake Sevan and the Ararat Plain, covering a length of 70 km and a width of 48 km. The range's average elevation is approximately 2,500 meters, with Azhdahak as its highest peak at 3,597 meters. A group photo at the top of mount Azhdahak Azhdahak features a stunning crater lake at its summit, formed by melting snow, creating a mesmerizing sight, particularly in summer when snow patches linger on the slopes. Another notable crater lake is located on the nearby Tar (Red Ridge) volcano. The second-highest peak of the range is Spitakasar, at 3,560 meters above sea level. Aerial photo of mount Azhdahak Climb Mount Azhdahak. Route 1 or The Classical Route The most common route to Mount Azhdahak begins in Geghard village, but don’t rush—off-road terrain starts here, leading up to the foot of Mount Paytasar. If you're not in peak physical condition, it's best to drive as close as possible to Azhdahak to minimize the hiking distance. However, keep in mind that beyond Paytasar, the road can become slippery and treacherous in rainy weather, making the route particularly hazardous in wet conditions. Distance from Yerevan (Republic Square) to Geghard Village: 37 km (~1-hour drive) Off-road Distance: 14 km (requiring a high-clearance 4WD vehicle) Starting Point: Foot of Mount Paytasar Trail Length: 5.5 km (one way) Elevation Gain: 600 meters Difficulty: Moderate As you hike around Lake Akna, it provides a fantastic backdrop From the trailhead, the ascent leads hikers through breathtaking landscapes filled with unique flora and fauna. On a clear day, the summit of Azhdahak unveils a majestic panorama—not only of Lake Sevan but also of the surrounding mountains, including the distant peak of Mount Aragats. The route is an out-and-back trail. After the hike you can explore ancient Armenian petroglyphs scattered near mount Paytasar. An optional off-road journey can take visitors to Dragon Lake, home to ancient Vishaps (Dragon Stones). Alternative Routes to Mount Azhdahak Route 2: Via Lake Akna Another starting point for climbing Azhdahak is Lake Akna, offering a longer and more challenging ascent. To take this route, you first need to reach Sevaberd village, where the off-road journey begins, leading up to Lake Akna. The advantage of this approach over the Paytasar route is the opportunity to witness the stunning beauty of Lake Akna along the way. However, the trade-off is a significantly longer hike—at least 4.5 km more. I typically choose this route for multi-day trekking adventures. Distance from Yerevan to Sevaberd village: 35 km (~1-hour drive) Off-road Distance to Lake Akna: 11 km (requires a 4WD) Starting Elevation: 3,030 meters Hiking Distance: 10 km (one way) Camping Option: Stay overnight at Lake Nazeli (3,100 meters, 5 km from the summit) This route requires careful planning, especially if hikers do not have a dedicated driver, as returning to the starting point will involve a long trek back. As you hike along the crater of Mount Azhdahak, breathtaking views unfold before you. In the distance, you can see Aragats, Armenia’s highest peak. Route 3: Via Lake Nazeli For a more direct yet challenging approach, hikers can start from Lake Nazeli (3,100 m). The journey begins with a drive to Geghard village, where the off-road adventure starts. From there, you have two route options: Take the direct path to Mount Paytasar, then continue past the mountain toward Vishapasar and Lake Nazeli. First, reach Dragon Lake, then follow the route leading to Lake Nazeli. Camping on the shore of lake Nazeli Once you reach the shore of Lake Nazeli, it’s highly recommended to spend the night there. Use that day for acclimatization and to stretch your legs with an ascent of Mount Spitakasar (the White Mountain) — a rewarding experience on its own. By the following day, you’ll be well prepared to take on Azhdahak. Distance from Yerevan to Geghard village: 37 km (~1-hour drive) Off-road Distance to Lake Nazeli: ~20 km (high-clearance 4WD needed) Hiking Distance: 5 km (one way) Hiking Time: ~2.5 hours Lake Nazeli, as seen from the nearby cliffs The off-road journey to Lake Nazeli is demanding, especially beyond Mount Vishapasar, where rugged, rocky sections make the drive challenging. However, the lake itself is a breathtaking destination well worth the effort. Aerial photo of mount Azhdahak By the way, when off-roading to Azhdahak, you won’t have to worry about getting stuck— the terrain is rocky rather than muddy or clay-rich, which can easily trap vehicles. Alternatively if you are with a driver you can start your hike from the foot of Mount Paytasar and descend to Lake Nazeli. Recommended 3-Day Trekking Itinerary For those who want a more immersive experience in the Geghama Mountains, a three-day trek is ideal: Day 1: Visit Lake Akna, climb Mount Aknasar, and camp on the lake’s shore. Day 2: Climb Mount Azhdahak, descend to Lake Nazeli, and camp overnight. Day 3: Climb Mount Nazeli (3,312 m), visit Dragon Lake, and return to Yerevan. On the way back, visit Geghard Monastery, Garni Temple, and the Symphony of Stones, a remarkable natural basalt formation. On the shore of lake Nazeli Essential Tips for Hikers Physical Preparation: While no technical climbing skills are required, a good fitness level is essential due to the altitude and rugged terrain. Weather Considerations: The Geghama Range has unpredictable weather. Layered clothing, a poncho, a windproof jacket, and sun protection are highly recommended. Navigation: The trails are not marked. A GPS device or hiring a local guide can ensure a safe and enjoyable experience. Respect for Nature: The region is home to diverse flora and fauna, including mountain foxes and rare birds. Hikers should follow Leave No Trace principles to preserve the environment. Locals: During the warm season, the Geghama Mountains are inhabited by shepherds, primarily Yazidis, a national minority in Armenia known for their hospitality. They always appreciate a warm greeting. However, Yazidi women are generally unaccustomed to cameras, so it is advisable to ask for permission before taking their photo. Took this photo of Yazidi shepherd Mirza while he was demonstrating his rearing skills Whether you choose a single-day climb or an extended trek, Mount Azhdahak and the Geghama Mountains promise an unforgettable adventure through Armenia’s breathtaking volcanic landscapes. Remember, your hikes in Armenia won’t be complete unless you’ve climbed Mount Azhdahak! For a private guided hike to Mount Azhdahak, feel free to contact me on WhatsApp or Telegram . 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Experience the unique traditions of Armenia through this captivating article. Explore the intriguing Red Apple ritual, revealing a cultural perspective on virginity. Delve into the Salty Cookie tradition of St. Sargis feast day, intertwining hope and culinary art. Immerse yourself in Trndez, a festival marking the end of winter with fire rituals and communal celebrations. Lastly, discover Vardavar, Armenia's vibrant water festival rooted in pagan history. Gain insight into Armenia's rich cultural heritage with these engaging narratives. < Back Strange Armenian Traditions Experience the unique traditions of Armenia through this captivating article. Explore the intriguing Red Apple ritual, revealing a cultural perspective on virginity. Delve into the Salty Cookie tradition of St. Sargis feast day, intertwining hope and culinary art. Immerse yourself in Trndez, a festival marking the end of winter with fire rituals and communal celebrations. Lastly, discover Vardavar, Armenia's vibrant water festival rooted in pagan history. Gain insight into Armenia's rich cultural heritage with these engaging narratives. The Red Apple: The Symbol of Purity The Red Apple, or “Karmir Khndzor” in Armenian, is a centuries-old tradition that has its roots in the cultural fabric of Armenia. This tradition, while not as widely practiced today, continues to be a topic of interest due to its unique and somewhat controversial nature. The Red Apple tradition is a ritual that aims to confirm a woman’s virginity on her wedding night. After the wedding night if the bride’s virginity is confirmed, a ceremony is performed. Several married women from the groom’s relatives prepare a bowl of red apples and take it to the bride’s parents’ house. This visit is a sign of respect towards the bride’s parents for raising a dignified daughter! While it may seem controversial from a modern perspective, understanding such traditions provides valuable insights into the evolution of societal norms and values. As Armenia continues to evolve, so too will its traditions, reflecting the dynamic nature of culture and society. An AI generated image of Red Apple Aghi Blit: The Salty Cookie of Armenia Aghi Blit, also known as the Salty Cookie, is a unique Armenian tradition that is deeply intertwined with the celebration of St. Sargis feast day. This tradition, while intriguing, is not widely known outside of Armenia. The tradition of Aghi Blit revolves around the feast day of St. Sargis, the patron saint of youth and love in the Armenian Apostolic Church. On the eve of the feast, young people eat salty cookies, hoping that their future bride or groom will appear in their dreams to offer them water. The process of making Aghi Blit is simple yet meaningful. The ingredients needed are flour, salt, and water. The flour and salt are mixed together, and then water is added to form a solid dough. The dough is then shaped into pellets, flattened with a rolling pin, and baked in the oven until they turn pink. The consumption of Aghi Blit is more than just a culinary tradition; it’s a ritual filled with symbolism and hope. The saltiness of the cookies is believed to induce thirst, which in turn triggers dreams of water. It is believed that the person who offers water in the dream is destined to be the dreamer’s future spouse. In conclusion, Aghi Blit is a fascinating tradition that offers a glimpse into the cultural practices of Armenia. Whether you’re an Armenian youth awaiting a dream or a curious outsider, the Salty Cookie tradition is sure to leave a lasting impression. This is how AI sees Armenian girl making salty cookie Trndez: A Celebration of Purification and Renewal Trndez, a significant celebration in the Armenian Apostolic Church, is observed 40 days after the birth of Jesus Christ, marking it as a feast of purification. The festival has its origins in sun and fire worship in ancient pre-Christian Armenia. The term ‘Trndez’ translates to “towards God”. This celebration symbolizes the end of the cold season and the arrival of spring and fertility. On February 13, communities across Armenia celebrate Trndez. The festival begins with church ceremonies, followed by the lighting of a fire. Newlyweds receive blessings and, along with other members of the community, jump over the lit fire. This act is believed to bring good luck and is a highlight of the festival. In addition to the fire rituals, candles play a significant role in the Trndez celebrations. The clergyman lights the candles on the church table, symbolizing the welcoming of Joseph, Mary, and baby Jesus. Despite its ancient origins, Trndez remains a vibrant part of Armenian culture. It not only marks a religious event but also brings communities together in a joyful celebration of life and renewal. As such, Trndez serves as a powerful reminder of Armenia’s rich cultural heritage and the enduring appeal of its traditions. This is how AI imagines Trndez Vardavar: Armenia’s Joyous Water Festival Vardavar is a unique and vibrant festival celebrated in Armenia, where people drench each other with water. This tradition, which dates back to pagan times, is deeply rooted in Armenian culture and continues to be a significant event today. Vardavar’s history is intertwined with the worship of Astghik, the ancient Armenian goddess of water, beauty, love, and fertility. The festival was originally associated with Astghik and was named “Vardavar” because Armenians offered her roses as a celebration (in Armenian, ‘vard’ means ‘rose’ and ‘var’ means ‘to burn/be burning’). Celebration of Vardavar. Image: Yuri Semenkov After the Christianization of Armenia, the Armenian Apostolic Church linked the rose with the transfiguration of Jesus, and Vardavar continued to be celebrated along with the Feast of the Transfiguration. Some believe the tradition dates back to Noah, who commanded his descendants to sprinkle water on each other and release doves as a symbol of remembrance of the Flood. Vardavar is celebrated 98 days (14 weeks) after Easter. The festival begins with church ceremonies, followed by the main event where people of all ages drench each other with water. It is common to see people pouring buckets of water from balconies onto unsuspecting passersby below. This water festival is particularly popular among children, as it is one day where they can get away with pulling pranks. Vardavar It is not just a religious event, but also a community celebration that brings people together in a joyous and refreshing way, especially during the hot and dry summer days of July or late June. 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 this brief article, I am presenting information about early Armenian travelers - brave individuals renowned for not only forging valuable trade and diplomatic connections during their journeys but also acquiring esoteric knowledge from Tibetan monks and Hindi fakirs. Concurrently, Abovyan emerged as the pioneer to ascend the summit of the Biblical Mount Ararat, dispelling notions of an Ark resting there. Additionally he conquered Little Ararat, as well as Mount Aragats (the first recorded ascent). < Back Early Armenian Explorers In this brief article, I am presenting information about early Armenian travelers - brave individuals renowned for not only forging valuable trade and diplomatic connections during their journeys but also acquiring esoteric knowledge from Tibetan monks and Hindi fakirs. Concurrently, Abovyan emerged as the pioneer to ascend the summit of the Biblical Mount Ararat, dispelling notions of an Ark resting there. Additionally he conquered Little Ararat, as well as Mount Aragats (the first recorded ascent). Sargis Abegha Sargis Abegha (b. 1550 - d. 1635) was an Armenian traveler-writer of the 16th century. Thanks to his "Travel Notes," discovered in 1940 in Diyarbakır, we can learn about his journeys. In the beginning of 1587, he left Yerznka for Constantinople, from where he began his six-year journey (1587-1592) in Europe. He traveled by ship to Smyrna, then to Italy (visiting Venice, Rome, Padua, and other cities). He traveled on foot from Italy to Switzerland (Zurich, Basel, etc.), reached Flanders along the banks of the Rhine (Koblenz, Cologne, etc.), went to England (London and 25 other cities), and then to France (Lyon, Marseille, Paris, etc.). From the port of Nantes, he went to Spain (Burgos, Salamanca, Zamora, etc.), Portugal (Porto, Lisbon, etc.), and then back to Spain (Seville, Cordova, Granada, Toledo, Madrid, Barcelona, etc.). He sailed to Italy from the Spanish port of Valencia, visited Genoa, Florence, Naples, and other cities, as well as the islands of Sicily, Sardinia, and Corsica. He returned by ship from Venice in 1591 to Constantinople. From there, he went to Moldova, visiting cities with large Armenian communities such as Tsassi, Suchava, Botoshan, and Khotyn. He crossed the Dniester to Poland, visiting Kamenets-Podulsk, where he found large Armenian communities. He returned to Moldova, sailed from Akkerman to Trabzon, and returned from there to St. Kyrakos Monastery. Sargis, in his "Traveling Notes," did not limit himself to the description of temples and sanctuaries; he also provided details about the population of the cities he visited, their occupations, the state of charitable and cultural institutions, and the political situation of the given countries. During his travels, he learned Italian, German, Flemish, English, French, Spanish, and Portuguese. Summarizing the first and main period of his journey (1587-1591), Sargis writes that he visited 1,000 fortresses and cities, 4,000 churches, 3,000 monasteries, and 8,000 nunneries. Zakaria Aguletsi Zakaria Aguletsi was an Armenian traveler and merchant, born around September 26 (October 6), 1630, in Verin Agulis. Between 1647 and 1681, during his commercial activities, he visited Iran, Turkey, Italy, Spain, Germany, and Holland. He documented his travels in his travel notes, providing information on the nature, population, land and sea routes, domestic and international trade, economic and political life of the second half of the 17th century, as well as the structure of rural communities in Armenia. He also discussed internal conflicts, community state, manorial lands, forms of tax collection, administrative structure, popular unrest, and the enrichment of the population by the khans. Aguletsi's records also include details about retail and wholesale prices of products, offering insights into the living standards of the population. Khachatur Abovyan A mosaic of Khachatur Abovian and Friedrich Parrot (in Khachatur Abovyan House-Museum) Khachatur Abovyan (1809-1848) was an outstanding Armenian writer, pedagogue, enlightener, and founder of Eastern Armenian secular literature. He was also an explorer. In 1829, Professor Friedrich Parrott from the University of Dorpat (a city in Estonia) came to Etchmiadzin to climb the peak of Ararat with a group of scientists. Khachatur Abovyan was ordained as a deacon and translator in Etchmiatsin for important occasions involving Russian and European travelers who came to conduct various scientific studies.The expedition had received approval from Emperor Nicholas I, who also provided a military escort. At the professor's request, Catholicos, familiar with the local circumstances, allowed Abovyan to participate in the scientific expedition. Passing Araks, they reached Akori, located on the northern slope of Ararat, at an altitude of 1200 m above sea level. Following the advice of Harutyun Alamdaryan, the expedition set up a camp near the Saint Hakob Monastery (at an altitude of 2400m above sea level). Their first attempt to climb the peak of Ararat on the northern slope failed due to a lack of warm clothes. After 6 days, following the advice of Stepan Khojiyants, the village head of Akori, the expedition started the ascent on the northwestern slope. Having reached the height of 4885 m, they had to return because they would not be able to reach the top before sunset. The expedition successfully reached the top of Ararat on the third attempt on September 27, 1829 (October 9) at 15:00. Abovyan made a hole in the ice and placed a wooden cross facing north. He also put a piece of ice in a bottle and brought it down as holy water. Later, climbing to the top of Ararat was declared "blasphemy," and Abovyan was persecuted by the clergy. On November 8 of the same year, Abovyan and Parrot climbed to the top of Small Ararat, Sis. In 1845, Abovyan climbed to the top of Ararat again, this time with the German naturalist Otto Wilhelm Hermann von Abich. For the third and final time, Abovyan climbed to the top of Ararat in 1846 with the Englishman Henry Danby Seymour. George Ivanovich Gurdjieff George Ivanovich Gurdjieff (c. 1867 – October 29, 1949) was an Armenian philosopher, traveler, mystic, spiritual teacher, composer, and dance teacher. Gurdjieff was born in Alexandropol (now Gyumri) in the Russian Empire (now Armenia). He spent his childhood in Kars (medieval Armenian capital), which, from 1878 to 1918, served as the administrative capital of the Russian-ruled Transcaucasus province of Kars Oblast. Both the city of Kars and its surrounding territory housed a diverse population, including Armenians, Russians, Caucasus Greeks, Georgians, Turks, Kurds, and smaller numbers of Christian communities from Eastern and Central Europe, as well as the Yazidi community. Growing up in this multi-ethnic society, Gurdjieff became fluent in Armenian, Pontic Greek, Russian, and Turkish, the latter spoken in a blend of elegant Osmanlı and some dialect. Later, he acquired "a working facility with several European languages." In his youth, Gurdjieff avidly read literature from various sources. Influenced by these writings and experiencing phenomena he could not explain, he developed the conviction that a hidden truth known to mankind in the past could not be ascertained from science or mainstream religion. In early adulthood, Gurdjieff's search for such knowledge led him to travel extensively to Central Asia, Egypt, Iran, India, Tibet, and other places before returning to Russia for a few years in 1912. Notably, he was one of the earliest European travelers who successfully visited Tibet, a region that, as we know, was closed to foreigners. During his travels, Gurdjieff studied various spiritual traditions, including Sufism, Buddhism, and Eastern Christianity. He collected fragments of ancient knowledge, as well as sacred music and dances from the countries he visited. He founded the "Institute for Harmonious Development of Man" (1919-1922), dedicated to personal growth, consciousness, and existence in everyday life. 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This article offers concise details about the Geghama mountain range, covering its geography, flora, fauna, and historical monuments. It serves as a valuable tourist guide for those eager to take a hiking trip to Geghama mountains. < Back Geghama Mountains and Azhdahak This article offers concise details about the Geghama mountain range, covering its geography, flora, fauna, and historical monuments. It serves as a valuable tourist guide for those eager to take a hiking trip to Geghama mountains. The Geghama Mountains, also known as the Geghama Ridge, are a range of mountains located in Armenia. This mountain ridge stretches between Lake Sevan and the Ararat Plain, covering a length of 70 km and a width of 48 km. The range is of volcanic origin and the volcanic activity in the area peaked around 200 ka (in the context of geology, “ka” stands for “kilo-annum”, which is a unit of time equal to one thousand years. So, when it is said that the volcanic activity peaked around 200 ka, it means that the peak of the volcanic activity occurred approximately 200,000 years ago). The volcanoes Spitaksar (3560 m) and Geghasar (3446 m), which erupted 120ka and 80-40ka ago respectively, are sources of obsidian in Armenia. Satellite image of Geghama mountain ranage The highest peak of the Geghama mountains is Azhdahak, standing tall at 3597m, while the average elevation of the range is approximately 2500m. A lake has formed in the crater of the Azhdahak volcano, which is fed by meltwater throughout the year. Another crater lake is located in the crater of the Tar volcano, adjacent to Azhdahak. The second highest mountain is Spitakasar, with a height of 3560 meters above sea level. The frozen crater lake of Mount Azhdahak The name of the Geghama Ridge is associated with the name of Gegham - the great-grandson of the legendary ancestor of the Armenians, Hayk. Ecology The bird fauna of the Geghama mountains includes about 250 species, accounting for 70% of all Armenia’s avifauna. The area is home to a variety of bird species including: Golden eagle (Aquila chrysaetos), Egyptian vulture (Neophron percnopterus), Cinereous vulture (Aegypius monachus), Imperial eagle (Aquila heliaca), Griffon vulture (Gyps fulvus), Bearded vulture (Gypaetus barbatus). Animals include hares, rabbits, wolves, foxes, rarely bears, and reptiles include lizards and snakes. ------ The following plants are typically found in the Gegham Mountains: Peacock-eye pink (Dianthus pavonius) Whiteout (Iberis sempervirens) Basket of gold (Aurinia saxatilis) Jurinea moschus Arabis caucasica Catsfoot diclinous (Antennaria dioica) Gentiana pontica Red everlasting (Helichrysum pallasii) Lady’s-mantle (Alchemilla grossheimii) Alpine cinquefoil (Potentilla crantzi) Sibbaldia (Sibbaldia parviflora) Merendera Radde (Colchicum raddeanum) Oxytrope Lazica (Oxytropis lazica) Vavilovia Oshe (Lathyrus formosus). Peacock-eye pink (Dianthus pavonius) Historical Monuments Petroglyphs The Geghama mountains are rich in historical monuments, including petroglyphs and dragonstones, indicating that there were settlements in the area for thousands of years. There are a few geographical areas in Armenia where petroglyphs are concentrated; Geghama Ridge is among them! A quick glance at this petroglyph reveals images of deers and bulls A great number of petroglyphs (rock carvings) have been found in the area. These are source of historical information and in some sense can be treated as written monuments. They show men in scenes of hunting and working, as well as both domesticated and wild animals. Additionally, they depict astronomical bodies such as the Sun, the Moon, constellations, and the stellar sky. Phenomena such as lightning is also represented. 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. Dragon stone or Vishapakar Vishapakar, also known as dragons, dragon-stones, megalithic monuments, or menhirs, are monoliths abundant in the Armenian Highland. Situated at high altitudes, they are often found near natural and artificial ponds, as well as other water sources in proximity to high-altitude lakes, forming an intricate connection to the worship of water. A sketch of the dragonstone located near Dragon lake from Boris Piotrovsky’s book "Vishaps, Stone Monuments in Armenian Mountains." There are approximately 150 known vishaps discovered in the Armenian Highland, and 90 of them are located in Armenia. Most of the Vishaps found were lying horizontally, having fallen from their original standing positions. The concept of Vishaps was first introduced by the Armenian writer Atrpet in 1880, and his work was later published in 1926. In 1909, scientists began studying dragonstones (or vishaps) found in the Gegham mountains. That same year, during excavations at Armenia’s Pagan Temple of Garni by Nicholas Marr and Yakov Smirnov, local residents shared stories about Vishaps dwelling in the mountains. This prompted a scientific expedition to the Gegham mountains to confirm the existence of Vishaps and assess their scientific significance. Nicholas Marr standing near a dragon-stone in Geghama mountains, 1909 The findings from the Gegham mountains were published in 1931. They are considered to be Armenia’s oldest monuments, and to this day, they continue to be examined by scientists. The southeastern slopes of the Gegham mountains contain the Khosrov Forest, planted in the 4th century by Khosrov I and converted into a state park in 1958. During the summer season Geghama ridge is being inhabited by nomadic herders. This mountainous region attracts tourists from around the world with its charming landscapes and historical monuments. It is a must-visit destination for those who love to lead an active lifestyle and feel the calming presence of nature. Lakes in Geghama Mountains Lake Akna The largest lake in the Geghama mountain range is Lake Akna. It is situated at an elevation of 3030 meters above sea level, with a surface area of 0.5 square kilometers. The maximum depth is 15 meters, and the water capacity is 3.91 million cubic meters. It is primarily fed by snowmelt and springs. Sunset as seen from the shore of lake Akna In 1959, a reservoir was created by damming the lake. It underwent reconstruction in 1976, and its length is now 360 meters. Dragon Lake Dragon Lake is located 9 km east of Geghard village, at an altitude of 2620 meters above sea level, covering an area of 30 hectares. Dragon lake in Geghama mountains Lake Nazeli The lake is situated approximately 1.5 km east of Mount Nazeli at an altitude of 3100 meters. In old maps, it is referred to as Badi (Duck) Lake. The last photo before descending towards lake Nazeli Coming back to Azhdahak! This mountain is a popular tourist destination, renowned for its breathtaking landscapes and crater lake. Its unique beauty and volcanic origin make it a must-visit location. For a hiking tour to mount Azhdahak check out this link please! Thanks 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

This church in Mrgashat village, Armenia, boasts a design that immediately caught my eye! I had never seen any church in Armenia with wooden columns before, making it truly stand out < Back An Armenian church with a unique design This church in Mrgashat village, Armenia, boasts a design that immediately caught my eye! I had never seen any church in Armenia with wooden columns before, making it truly stand out Known as the Holy Mother of God Church or Surb Astsvatsatsin Church in Armenian, it is an Armenian Apostolic Holy Church situated in the village of Mrgashat in the Armavir region of Armenia. It was constructed in the 19th century. The Church of the Holy Mother of God in Mrgashat village was erected in 1865 and consecrated in 1903, replacing a chapel that previously occupied the site. Before the renovation the basilica-style structure featured an earth-covered roof. It is constructed of black and yellow tuff stone, measuring (33 x 17) meters. During the Soviet era, particularly from 1937 to 1980, the church was repurposed as a grain warehouse. In 2007, renovations of the church commenced. On October 15, 2011, it was re-consecrated by the head of the diocese, Fr. Sion Bishop Adamyan. 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

Armenia, a mountainous country in the South Caucasus, is perfect for off-road adventures. Explore curated itineraries—from Mount Dimats to Lake Rapi—and create unforgettable memories on tours designed to match your adventurous spirit! Off-Road Tour to Armenia’s Mount Dimats Join me on the most epic off-road adventure in Armenia! Discover Mount Dimats — a stunning 2360m peak in Tavush known for its dramatic cliffs, wild horses, and Armenia’s tallest waterfall. This 4x4 tour combines jaw-dropping nature, light hiking, and unforgettable photo spots. Perfect for thrill-seekers, nature lovers, and anyone craving a raw, off-the-beaten-path experience. Read More

If you are traveling across the Lori region and looking for something special, something different, then this museum in Tumanyan town is for you. Here, you can find a cozy museum of matchbox labels and a unique café named Flying Samovar. < Back A Visit to the Tumanyan Matchbox Label Museum If you are traveling across the Lori region and looking for something special, something different, then this museum in Tumanyan town is for you. Here, you can find a cozy museum of matchbox labels and a unique café named Flying Samovar. Nestled amidst the lush landscapes of Armenia's Lori Province lies the tiny town of Tumanyan. While seemingly unassuming at first glance, Tumanyan boasts unique architecture and a museum that sparks the imagination and ignites a sense of nostalgia: the Tumanyan Matchbox Label Museum. Raffi, the founder of the museum, says that when he first came to Tumanyan, he was impressed by the combination of architecture and nature. This one-of-a-kind museum, established in 2021, proudly displays a collection exceeding 10,000 matchbox labels, each a miniature window into a bygone era. The trees conceal one of the most amazing museums of its kind The "Development of Innovative Tourism and Technologies for Armenia" program of the EU4Business initiative supported the establishment of the museum. While there are many Soviet labels, the museum includes labels from around the world, from Europe to India, as well as Japan and Australia. Countless themes are covered throughout the museum, although the collection seems to highlight labels related to public education campaigns, crafts, flags and coats of arms, space, humor, puzzles, and match-themed labels. For collectors, the museum provides a treasure trove. The oldest label proudly displayed dates back to 1920, a testament to the long and fascinating history of matchbox label design. Exploring Tumanyan Matchbox Label Museum The museum boasts an extensive collection of matchbox labels featuring famous individuals, including a unique series with drawings by Alexander Pushkin. Additionally, there are labels depicting the various nations of the USSR, as well as numerous labels themed around cosmonautics. This charming museum houses thousands of matchbox labels, showcasing a diverse array of national costumes and seals, educational themes, space imagery, and various symbolic motifs. It offers a unique and enriching experience for visitors. Matchboxes were truly a reflection of a given country and period. So, if you are familiar with the culture, history, public manners, and customs of a particular country, you will immediately distinguish which country the matchbox is from. Coffee break at "Flying Samovar Café," located just across from the museum Countries presented their sporting achievements, culture, customs, cities, and animal and plant diversity through matchbox labels. There is a very unique series that represents the history of aeromodelling, from the simplest helicopter to the modern airplane. After your tour, I also suggest you visit the “Flying Samovar Café” on the opposite side of the museum, where you can enjoy a cup of coffee with nice arched windows creating a panoramic view. You can also see rare posters and a small collection of clocks and typewriters. 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