Everest, the world's highest peak, stands as an ultimate test of human endurance and ambition. Its imposing height of 8,848.86 m (29,031 ft) attracts adventurers and mountaineers, luring them into its dangerous embrace. Unfortunately, for many, this attraction has become fatal, with over 340 climbers losing their lives in their pursuit to reach or descend from the summit. Interestingly, in some cases, the deaths of these mountaineers have added a layer of fame and mystery to their names. Among the most famous are George Mallory, Maurice Wilson, Scott Fischer, Hannelore Schmatz, David Sharp, Rob Hall, Francys Arsentiev—known as the "Sleeping Beauty"—and the enigmatic figure known as "Green Boots." < Back Green Boots on Mount Everest Everest, the world's highest peak, stands as an ultimate test of human endurance and ambition. Its imposing height of 8,848.86 m (29,031 ft) attracts adventurers and mountaineers, luring them into its dangerous embrace. Unfortunately, for many, this attraction has become fatal, with over 340 climbers losing their lives in their pursuit to reach or descend from the summit. Interestingly, in some cases, the deaths of these mountaineers have added a layer of fame and mystery to their names. Among the most famous are George Mallory, Maurice Wilson, Scott Fischer, Hannelore Schmatz, David Sharp, Rob Hall, Francys Arsentiev—known as the "Sleeping Beauty"—and the enigmatic figure known as "Green Boots." The bodies of climbers on Everest are notoriously difficult to evacuate because helicopters cannot reach such extreme altitudes. They remain on the mountain, serving both as landmarks and also a somber reminder to passing mountaineers of the harsh realities of high-altitude climbing, echoing the Latin phrase “memento mori”. Among these, the most famous is "Green Boots." The term “Green Boots” became common slang among climbers after numerous expeditions from the north side encountered the body of a climber, wearing green Koflach mountaineering boots, curled up in a limestone alcove cave at 27,890 feet (8,500 meters), situated below the First Step of Mount Everest. https://video.wixstatic.com/video/103e0a_035658c4ae094238bc8fb8ef9a504cd4/360p/mp4/file.mp4 The first recorded video footage of "Green Boots" was captured by British filmmaker and mountaineer Matt Dickinson in May 1996. This footage was later featured in the documentary Summit Fever, narrated by Brian Blessed. The film identifies the unidentified climber as being of Indian descent, adding to the intrigue surrounding the mysterious figure on Everest’s slopes. The identity of Green Boots remains a topic of debate, but the most widely accepted theory is that the body belongs to Tsewang Paljor . The story of Green Boots, one of Mount Everest's most haunting figures, begins in 1996 when the Indo-Tibetan Border Police (ITBP) assembled an elite group of climbers to conquer the world's highest peak. Among them was Tsewang Paljor, a 28-year-old officer from Ladakh, India, who had grown up in the shadows of the mountains. Little did he know that 1996 would become one of Everest’s deadliest seasons, later known as the 1996 Mount Everest Disaster. During that season, twelve climbers perished, making it the deadliest season on Everest at that time. Despite his mother's pleas for him to reconsider, Paljor was determined to join the expedition. However, he kept the true destination a secret from his family, hoping to fulfill a lifelong dream and earn some money. Photo of Tsewang Paljor On May 10, 1996, Subedar Tsewang Samanla, Lance Naik Dorje Morup, and Head Constable Tsewang Paljor faced a critical decision as they neared the summit of Mount Everest. The team was caught in a blizzard above Camp IV. While three of the six members turned back, Samanla, Paljor, and Morup decided to continue their ascent to the summit. The trio reached the summit late in the day, around 18:00 Nepal Time, a risky move that left them with limited daylight for their descent. They left offerings of prayer flags, khatas, and pitons. Samanla decided to perform additional religious ceremonies and instructed Morup and Paljor to start their descent. Back at the lower camps, team members observed two headlamps moving above the Second Step at 8,570 meters (28,117 feet). Unfortunately, none of the three climbers returned to the high camp at 8,300 meters (27,231 feet). Photo of "Green Boots" taken in May 2010 As they began their descent, they were engulfed by the blizzard, which brought extreme cold, high winds, and poor visibility. These severe weather conditions rendered navigation and safe descent nearly impossible, leading to hypothermia and exhaustion. Tragically, they were unable to find their way back to Camp IV and succumbed to the harsh conditions. When exactly the 3 members died we will never know. The deaths of Samanla, Morup, and Paljor sparked widespread debate over the commercialization of Everest and the ethical responsibilities of climbers. Tsewang Paljor’s body, in particular, became widely known as “Green Boots” due to his distinctive green Koflach climbing boots. Until the body was moved, likely by the China Tibet Mountaineering Association in 2014, it served as a macabre waypoint for climbers attempting the summit. However, some argue that the body could be that of Dorje Morup , another ITBP climber who was part of the same expedition. In a 1997 article titled "The Indian Ascent of Qomolungma by the North Ridge," P.M. Das suggested that Morup was the climber seen struggling on the descent. He was last spotted moving slowly between the First and Second Steps, battling frostbite and finding it difficult to unclip his safety carabiners. Despite assistance from a Japanese team, Morup succumbed to the extreme conditions, believed to have died on the afternoon of May 11. His body, found near Camp 6, was initially identified as Tsewang Paljor’s, but Das’s account casts doubt on this theory. Photo of Dorje Morup The mystery surrounding these climbers deepened further in 2006 when British mountaineer David Sharp was found in a hypothermic state in Green Boots' Cave by climber Mark Inglis and his party. Despite radioing for help, Inglis continued his ascent, and Sharp died from extreme cold a few hours later. Approximately three dozen other climbers passed by Sharp that day, many mistaking him for the body of Green Boots. Sharp’s death reignited debates about the ethics of climbing Everest, highlighting the risks and moral dilemmas that climbers face in the Death Zone. These tragic tales underscore the perilous reality of Everest, where ambition can easily turn to tragedy. The area known as Rainbow Valley, located just below the summit on the northern ridge, serves as a stark reminder of this danger. Contrary to its whimsical name, Rainbow Valley is a graveyard for climbers who perished on the mountain, often still clad in their brightly colored gear. The vivid jackets and suits scattered among the snow and ice give the valley its name, creating a haunting contrast against the harsh landscape. Rainbow Valley lies within the infamous Death Zone, which refers to altitudes above 8,000 meters (26,247 feet), where oxygen levels are insufficient to sustain human life for extended periods. Here, climbers face not just physical challenges but also extreme weather, avalanches, and the constant threat of frostbite and hypothermia. The bodies that remain are a silent testament to the deadly nature of Everest’s unforgiving environment. As famed mountaineer Reinhold Messner once said, “Mountains are not fair or unfair—they are dangerous.” Everest is no exception. Its allure is undeniable, drawing climbers from all corners of the globe, but the risks are ever-present. Those who dare to face the mountain must ask themselves: Is it worth endangering your life for a moment of glory? If you decide to take on this ultimate challenge, preparation and respect for the mountain are your best allies in surviving the world’s highest peak. 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

If you’re planning a trip to Armenia, learning a few basic phrases in Armenian can greatly enhance your experience. While many Armenians speak English or at least know basic phrases, demonstrating an effort to communicate in the local language can enhance your interactions and leave a positive impression. < Back Barev and other Basic Armenian Phrases If you’re planning a trip to Armenia, learning a few basic phrases in Armenian can greatly enhance your experience. While many Armenians speak English or at least know basic phrases, demonstrating an effort to communicate in the local language can enhance your interactions and leave a positive impression. Here are some useful Armenian phrases that will help you navigate your way around our beautiful country․ Hello – Barev dzez - (formal) - Բարև ձեզ Hello – Barev - (informal) - Բարև Goodbye - (Hajoghutyun) Հաջողություն Thank you – (Shnorhakalutyun) - Շնորհակալություն Yes - (Ajo) Այո No - (Voch) Ոչ Excuse me - (Neroghutyun) Ներողություն How are you? - (Inchpes eq) Ինչպե՞ս եք I am fine - (Hianali) Հիանալի Welcome! - (Bari galust) Բարի գալուստ What is your name? - (Inch e dzer anuny) Ի՞նչ է ձեր անունը My name is... - (Im anunn e) Իմ անունն է... I am from Paris - (Es Parizic em) Ես Փարիզից եմ I don’t understand - (Chem haskanum) Չեմ հասկանում Where is the bus stop? - (Vortegh e kangary) Որտե՞ղ է կանգառը Where must I get off? - (Vortegh petq e ijnem) Որտե՞ղ պետք է իջնեմ An AI generated image of an Armenian girl standing near the blackboard Where is the bathroom? - (Vortegh e zugarany) Որտե՞ղ է զուգարանը Help! - (Ognutyun) Օգնություն I’m sorry - (Nereceq) Ներեցեք I don’t speak Armenian well - (Es hayeren lav chem khosum) Ես հայերեն լավ չեմ խոսում Could you speak slower, please? - (Khndrum em khoseq aveli dandagh) Խնդրում եմ խոսեք ավելի դանդաղ What time is it? - (Zhamy qanisn e?) Ժամը քանի՞սն է Where is…? - (Vortegh e?) Որտե՞ղ է How much does this cost? - (Inch arzhe?) Ի՞նչ արժե Do you accept credit cards? - (Duq yndunum eq kredit carter?) Դուք ընդունու՞մ եք կրեդիտ քարտեր I'm hungry - (Es qaghcac em) Ես քաղցած եմ Could I have the menu, please? - (Menyun ktaq?) Մենյուն կտա՞ք I would like to order… - (Uzum em patvirel) Ուզում եմ պատվիրել Can I have the bill, please? - (Hashivy kareli e?) Հաշիվը կարելի՞ է Is there Wi-Fi here? - (Wi-Fi ka?) Wi-Fi կա՞ What is the Wi-Fi password? - (Wi-Fi – I gaghtnabary kaseq?) Wi-Fi - ի գաղտնաբառը կասե՞ք Could you help me, please? - (Ogneq khndrum em) Օգնեք խնդրում եմ I’m looking for… - (Es pntrum em) Ես փնտրում եմ I’m lost - (Es korel em) Ես կորել եմ Do you speak English? - (Engleren khosum eq?) Դուք խոսու՞մ եք անգլերեն I need a doctor - (Es bzhshki kariq unem) Ես բժշկի կարիք ունեմ Is this the bus for…? - (Ur e tanum ays avtobusy) Ու՞ր է տանում այս ավտոբուսը Where can I find a taxi? - (Vortegh karogh em taxi gtnel) Որտե՞ղ կարող եմ տաքսի գտնել Could you call a taxi for me? - (Karogh eq im pokharen taxi kanchel?) Կարո՞ղ եք իմ փոխարեն տաքսի կանչել Where’s the nearest ATM? - (Vortegh e motaka bankomaty) Որտե՞ղ է մոտակա բանկոմատը Is it safe to camp here? - (Ajstegh apahov e gisherel?) Այստեղ ապահո՞վ է գիշերել I’d like this - (Es tsankanum em) Ես ցանկանում եմ It’s too expensive - (Shat tank e) Շատ թանկ է Show me on the map! - (Tsuyts tveq qartezi vra) Ցույց տվեք քարտեզի վրա Can I try it on? - (Karogh em pordzel?) Կարո՞ղ եմ փորձել Where can I buy a…? - (Vortegh karogh em gnel) Որտե՞ղ կարող եմ գնել What’s the weather like tomorrow? - (Inch eghanak e linelu vaghy) Ի՞նչ եղանակ է լինելու վաղը I’d like to go to… (Es ktsankanayi gnal) Ես կցանկանայի գնալ Stop here, please - (Kangneq aystegh khndrum em) Կանգնեք այստեղ խնդրում եմ I lost my wallet - (Es korcrel em dramapanaks) Ես կորցրել եմ դրամապանակս Everything is ok - (Amen inch lav e) Ամեն ինչ լավ է Remember, a little effort goes a long way. Even if you don’t pronounce everything perfectly, locals will appreciate your effort to communicate in their language. Enjoy your trip to Armenia! 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 article is about Che Guevara’s solo trip across central and northern Argentina on a motorized bicycle, covering a distance of approximately 4,000 miles. It ignited a stronger passion within the heart of the young explorer and unfolded new horizons for him. This marked only the commencement of his unfolding journey. < Back Che Guevara's first journey on a motorized bicycle This article is about Che Guevara’s solo trip across central and northern Argentina on a motorized bicycle, covering a distance of approximately 4,000 miles. It ignited a stronger passion within the heart of the young explorer and unfolded new horizons for him. This marked only the commencement of his unfolding journey. From early childhood, Ernesto "Che" Guevara loved to travel. His father wrote that with time he came to understand that "his obsession with traveling was just another part of his zeal for learning" (Guevara 1995:2). Ernesto's first noteworthy journey on his own took place in 1950 when he toured all of central and northern Argentina on a motorized bicycle - a trip of some 4,000 miles (Gambini 1968:22). At the time, he was 21 and a medical student at the University of Buenos Aires. It was a bicycle on which he had installed a small engine. During his journey, he stopped in Córdoba to visit his friends Tomás and Alberto Granado. Alberto was conducting research on lepers at a leprosarium near San Francisco del Chañar, and Ernesto, intrigued by his work, spent several days with him there. Che Guevara setting out on a 2,800 mile solo motorbike trip through the Argentine Northwest in 1950 From there, he headed north and encountered an interesting assortment of hobos, vagabonds, seasonal workers, poor indigenous inhabitants, and other socially marginalized people. He often stayed overnight in police stations and provincial hospitals, asking if he could sleep in vacant jail cells or empty hospital beds. As a result, "for the first time in his adult life, Ernesto witnessed the harsh duality of his country by crossing the divide from its transported European culture, which was also his culture, and...its ignored, backward, indigenous heartland" (Anderson 1997:63). Guevara relied upon the hospitality of strangers, a pattern that continued in his later travels with Granado. For example, after a puncture, he flagged down a lorry to take him to his next destination. In another instance, in Loreto, he sought hospitality from a local police officer when he had nowhere to stay. The trip influenced Guevara's style of traveling, as seen in the Motorcycle Diaries. For the young Guevara, the journey was an education. The motorized bicycle now at a Che museum in Alta Gracia, Argentina Upon returning to Buenos Aires, Ernesto took the motorbike back to the store where he bought it for reconditioning. When the store owner learned the details of the trip, he was astounded and asked Ernesto to provide a letter attesting to his fantastic journey using that particular brand of motorbike. This letter, along with a picture of Ernesto sitting on his motorbike, was published in a local sports magazine as an advertisement for that type of motorbike (Taibo 1996:35). They claimed it was very sturdy, given that Guevara had completed such a long tour using its power. The success of his Argentinian travels sparked in him a desire to explore the world more attentively and initiated the planning of new travel adventures. Gallery You May Also Like 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

Explore the untold story behind the film 'Against the Ice.' Delve into the historical 1906 Denmark Expedition, its tragic challenges, and Ejnar Mikkelsen's gripping journey, as depicted in the film. Uncover the real events, hardships, and survival that inspired this Netflix release. < Back The Real Story Behind the Movie Against the Ice Explore the untold story behind the film 'Against the Ice.' Delve into the historical 1906 Denmark Expedition, its tragic challenges, and Ejnar Mikkelsen's gripping journey, as depicted in the film. Uncover the real events, hardships, and survival that inspired this Netflix release. "Against the Ice" is a 2022 historical survival film directed by Peter Flinth, depicting the true events recounted in Ejnar Mikkelsen's book "Two Against the Ice." Released on Netflix on March 2, 2022, the film received mixed reviews from critics. Before delving into the plot, let's explore the ill-fated Denmark Expedition, as it forms a crucial link to this narrative. In 1906 a two-year expedition known as the “Denmak Expedition” was organized to explore and map the uncharted northeastern coast of Greenland. The expedition sought to investigate Robert Peary's claim of a non-existent "Peary Channel" separating northernmost Greenland from the mainland further south. "Against the Ice" on my Lenovo Legion screen The expedition, aboard the ship Danmark, arrived at southern Germania Land in August 1906. Ten sleds, led by Mylius-Erichsen, began their journey in March 1907. Confronted with challenging ice conditions, they explored the coastal ice of Jokel Bay, Hovgaard Island, and Mallemuk Mountain. Mylius Erichsen Tragically, the expedition faced a devastating setback with the loss of Mylius-Erichsen and two other members during a separate winter sledding expedition. They perished while attempting to reach a previously established supply depot but were unable to return due to worsening weather conditions. Ejnar Mikkelsen's "Two Against the Ice" Driven by the desire to retrieve crucial data from a previous Danish expedition and fueled by a sense of national pride, Ejnar Mikkelsen embarked on a journey that pushed him and his sole companion, Iver Iversen, to the very edge of survival. Their gripping journey is meticulously narrated in Mikkelsen's book "Two Against the Ice." Their travels aimed to uncover traces and locate the maps and journals of the ill-fated Denmark Expedition's previous explorer, Mylius Erichsen. After a hazardous journey, they managed to find these documents in a cairn. Taking the journals with them, they eventually made it back to their ship, only to discover it crushed in pack ice, with no sign of the other expedition members. Ejnar Mikkelsen Enduring great hardships, the two men survived two additional winters in Greenland and were ultimately rescued by a Norwegian sealer when nearly all hope for them had been abandoned. Their remarkable tale stands as a testament to resilience and determination in the face of extreme adversity. The recovered journals, including Brønlund’s diary and Hagen’s cartographic drawings, played a crucial role in settling the question of whether Peary Land—a vast area explored by American Robert E. Peary for the first time around 1892—was a peninsula or an island. By confirming it as a peninsula, the expedition affirmed Denmark’s claim to the land, rather than potentially America’s. 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

For a considerable period, each time I returned from Garni to Yerevan, high in the mountains, I observed hollows rising above the Voghjaberd village, known as the Voghjaberd caves. Finally, I decided to stop procrastinating, and together with Menua we are on the way to explore those caves! < Back Exploring Voghjaberd Caves For a considerable period, each time I returned from Garni to Yerevan, high in the mountains, I observed hollows rising above the Voghjaberd village, known as the Voghjaberd caves. Finally, I decided to stop procrastinating, and together with Menua we are on the way to explore those caves! Voghjaberd, a village in the Kotayk region of Armenia, on the Yerevan-Garni highway, on the slopes of Voghjaberd mountains known for their caves. The local population primarily engages in fruit growing and animal husbandry. Me exploring Voghjaberd caves On the northern side of Voghjaberd, you'll find megalithic monuments (cromlechs) from the 2nd millennium BCE, and on the southern side, the ruins of a domed church dating back to the IV-V centuries. However, our main objective was to explore the caves! Setting out early from Yerevan with Menua, we reached our destination in about half an hour. We drove as close as possible, parked in the village, and within 10 minutes, we entered the first cave! The weather was clear, offering a stunning view of Mount Ararat and Mount Aragats. These man-made caves, dating back to the 12th-14th centuries, didn't disappoint. While the caves were not as numerous or deep as I had expected, we still enjoyed coffee in one of them, soaking in the picturesque scenery. For cave enthusiasts, this short trip to Voghjaberd is well worth the visit. 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

Armenian last names, mirroring the culture they represent, boast a rich history and diverse heritage. Approximately 60,000 unique surnames exist in Armenia. Among the most common Armenian last names are Harutyunyan, Hovhannisyan, Hakobyan, Sargsyan, Gevorgyan, Davtyan, Petrosyan, Grigoryan, Abrahamyan, Avetisyan etc. This article is about the history and formation of Armenian last names. < Back Armenian Last Names Armenian last names, mirroring the culture they represent, boast a rich history and diverse heritage. Approximately 60,000 unique surnames exist in Armenia. Among the most common Armenian last names are Harutyunyan, Hovhannisyan, Hakobyan, Sargsyan, Gevorgyan, Davtyan, Petrosyan, Grigoryan, Abrahamyan, Avetisyan etc. This article is about the history and formation of Armenian last names. The evolution of surnames is intricately tied to the development of production relations. In ancient and medieval times, noble families carried surnames such as Mamikonians, Artsruni, Pahlavuni, Bagratuni, etc. Prominent families in medieval Armenia often had words like "nation (ազգն - azgn in Armenia)" or "house (տուն - tun in Armenia)" added to their common surname, indicating their lineage: "azgn Mamikonyats," "Azgn Rshtunyats," "Tunn Artsrunyats," and so forth. During this period, some people adopted surnames based on their birthplace or main activity, functioning as both a name and a surname (e.g., Movses Khorenatsi, Grigor Narekatsi, Mkhitar Gosh). The modern era marked the widespread use of surnames, often derived from the ancestor's name with a prefix or suffix expressing kinship. Armenians, for example, commonly use the suffix "yan – յան in Armenian," or “ian – յան in Armenia” traceable in historical sources from the 5th century and widely adopted in the 19th century. Armenian surnames may also stem from occupation (Darbinyan, Voskerchyan), nicknames, or place names (Cholakyan, Baiburtyan, Yerevantsyan, Shirakyan). Some are formed from a woman's name, highlighting her notable activities (Shushanyan, Sirunyan). Dictionary of Armenian last names by Tigran Avetisyan The Grabar (classical Armenian from 5-18th centuries) suffixes used in Armenian surnames are called relative or dynastic suffixes, including atsi, eri, yan, yanz. Completing the topic, let us state the following that structure of Armenian surnames consists of a base plus a surname-forming suffix (-ian, -iants, -unts/-ents/-onts/-ants, -uni, -akan). In conclusion, Armenian last names are not mere identifiers; they narrate stories of people, occupations, ancestors, and origins. Whether you bear an Aghabekyan, Harutyunyan or Grigoryan surname, it signifies a vibrant chapter in Armenian culture's rich history. Therefore, the next time you encounter an Armenian surname, recognize it as more than a label - it is a doorway to a unique story, waiting to be explored. With each name, a new chapter in Armenia's history and culture unfolds. 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 article offers a brief overview of Armenian Lavash, a staple in Armenian households for centuries and a symbol of Armenian identity. Today, it continues to attract the interest of foreigners keen on the traditions associated with this iconic bread. < Back Armenian Lavash Bread This article offers a brief overview of Armenian Lavash, a staple in Armenian households for centuries and a symbol of Armenian identity. Today, it continues to attract the interest of foreigners keen on the traditions associated with this iconic bread. Lavash, a traditional Armenian flatbread, holds a significant place in the country's culinary heritage. It is a flat, very thin wafer, typically 2-5 millimeters thick and round-shaped. It generally adheres to a standard size, with a typical length of 90-110 centimeters, a width of 40-50 centimeters, and a weight not exceeding 250 grams This unleavened flatbread is crafted from simple ingredients: flour, water, and salt. The dough is rolled thin and stretched over a cushion before being baked in a clay tandoor, resulting in a thin, flexible bread with a delightful crispiness. Lavash is individually spread out until it cools down, after which it is stacked on top of each other, often arranged in 8-10 rows. When exposed to open air, lavash dries rapidly and can remain dry for an extended period, surpassing one year. AI generated image of Armenian woman baking lavash Lavash Bread Recipe: Crafting the perfect Lavash bread at home requires just a few ingredients and some patience. Here's a basic recipe: Ingredients: 3 cups all-purpose flour 1 teaspoon salt 1 cup water Instructions: Mix flour and salt in a bowl. Gradually add water, kneading the dough until it becomes smooth. Divide the dough into small balls and let them rest for about 30 minutes. Roll out each ball into a thin sheet. Bake on a hot griddle or in a preheated oven until it puffs up and turns golden. But for a perfect lavash one of course needs a clay tandoor! Lavash Wraps: Lavash's versatility extends beyond being a standalone bread. It serves as an ideal wrap, bringing together lunchtime classics such as turkey cold cuts, goat cheese, and a vibrant blend of veggies and greens in Lavash bread. Whether crafting a Mediterranean-inspired wrap with fresh vegetables, hummus, and feta, or opting for a savory wrap with grilled meats and tzatziki, Lavash provides a delicious and pliable canvas for culinary creativity. Eduard Artsrunyan. Fresh Lavash (1971) Women baking or carrying lavash is a common theme that has inspired Armenian painters. Lavash as a symbol Lavash is considered a symbol of family and abundance in Armenia. Traditionally, during weddings, the groom's mother throws lavash on the shoulders of the newlyweds, symbolizing the wish that the young couple will always live in abundance and togetherness. Lavash Bread Calories: A 100-gram serving of Armenian Lavash bread contains approximately 281 calories. Where to Buy Lavash Bread: Armenian Lavash bread is readily available at Armenian, Middle Eastern, and Persian markets throughout the 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

Armenia, a country rich in history and culture, harbors intriguing and entertaining facts that might surprise you. Here are some of them about this unique country. < Back Facts About Armenia Armenia, a country rich in history and culture, harbors intriguing and entertaining facts that might surprise you. Here are some of them about this unique country. First Christian Nation: Armenia was the first country to adopt Christianity as a state religion in 301 AD. Today, 97% of the country is Christian, and it is home to some of the world’s most beautiful churches. 13th-century Armenian monastery Tegher Oldest Winery: Armenia is home to what is believed to be the world’s oldest winery. In 2011, archaeologists discovered this winery near the village of Areni in a small cave known as Areni-1 cave. This winery predates any others discovered worldwide. Chess in Schools: Armenia is the first country in the world to make chess mandatory in schools. The sport is integrated into the national curriculum, and many Armenians play chess in their daily lives. Grandmaster Levon Aronian gives a chess simul in Charles Aznavour Square, Yerevan Ancient Leather Shoe: Armenia is home to what is believed to be the world’s oldest leather shoe. Discovered in the Areni-1 cave, the same site as the oldest winery, the shoe is estimated to be around 5,500 years old. Mono-Ethnic Population: Armenia is one of the most mono-ethnic countries globally, with approximately 97% of the population being Armenians. The remaining 3% includes Ezidis, Molokans, Russians, and others. UNESCO World Heritage Sites: Armenia boasts several UNESCO World Heritage Sites, including Cathedral and Churches of Echmiatsin and the Archaeological Site of Zvartnots, Monasteries of Haghpat and Sanahin, Monastery of Geghard, and the Upper Azat Valley. This bas-relief within Geghard Monastery depicts the coat of arms of the Proshian dynasty Cognac Capital: Armenian brandy, often referred to as cognac, gained international fame when it became Winston Churchill’s favorite beverage. The Ararat Brandy Company produces some of the finest brandy globally. Alphabet Park: In Armenia there is a park known as Alphabet Park, where stone sculptures represent each letter of the Armenian alphabet, offering a fascinating way to explore linguistic heritage. Pagan Roots in Garni: The Garni Temple, a Hellenistic pagan temple from the 1st century AD, stands as a testament to Armenia's diverse religious history. The rear side of pagan temple Garni Apricot Paradise: Armenia is often referred to as the "Land of Apricots." The apricot is one of many symbols of the country. The traditional Armenian musical instrument duduk is made of apricot tree wood! Duduks for sale in Yerevan Vernissage Duduk: Armenia is home to the traditional musical instrument, the duduk. It is a double-reed woodwind instrument made of apricot wood. The earliest duduk-like instruments were even made of bone or cane, but today's duduks are exclusively crafted from apricot tree wood. In conclusion, Armenia is a country with a rich history and cultural significance. Home to world-renowned landmarks, contributions to chess and winemaking, Armenia's unique heritage makes it a beautiful country well worth a visit. 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

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