*H, HAI, HAYY, URHAI, AI, AY, HAY, AYR, HAYR & MAYR, AYK & HAYK. MIRROR RMN
այր (էրիկ մարդ). noun Man, husband. In a phrase, այր եւ կին, husband and wife.
այրաբար, adverb Manly, manfully, like a man. այրական, adjective Male, virile, manly.
այրանալ, verb neutre To enter at the age of puberty; to strive.այրաբար, adverb Manly, manfully, like a man. այրական, adjective Male, virile, manly.
Viticulture
It is often proudly said in Armenia that “wine is as Armenian as it gets!” In 2007 the excavations in caves around the town of Areni discovered of a 6,100-year-old winery. The basis of grape cultivation in Armenia seem to have been established in the beginning of the IV millennium BCE. This is confirmed by archaeobotanical finds from excavation of the Late Chalcolithic layers in Areni-1 cave, located near the confluence of the rivers Gnishik and Arpa. Traces of vineyards are visible in close proximity to the Bronze and Iron Age. All this proves that the highlands of Armenia have been into viticulture from the dawn of civilization.
Armenia is blessed with a very fertile soils for grape cultivation and it has a diverse microclimates. Today over 16,000 hectares of Armenia’s cultivated agricultural area is used for viticulture.The winemakers of Armenia, in around 4100 BCE, started doing something remarkable. Up to this point, wine was being made mainly by early farmers, and was still a bit of a slapdash process using simple clay pots and lots of waiting.
The Armenians it seems were an industrious, inventive people, for what was uncovered was the remains of a fully formed, working winery, complete with grape presses, large fermentation vats, and a wide range of different cups and glasses. If wine as a purposefully made, carefully produced drink was born anywhere, it was in a cave in Vayots Dzor, Armenia.
When the Bronze age kicked off, around five thousand years ago, Armenians were still clearly at the top of their game for relief carvings found in Persepolis from around this time depict Armenians presenting their wines to the king, and if their wines were impressive enough to be carved in stone on a palace doorway, they must have been pretty fine wines.
It is often proudly said in Armenia that “wine is as Armenian as it gets!” In 2007 the excavations in caves around the town of Areni discovered of a 6,100-year-old winery. The basis of grape cultivation in Armenia seem to have been established in the beginning of the IV millennium BCE. This is confirmed by archaeobotanical finds from excavation of the Late Chalcolithic layers in Areni-1 cave, located near the confluence of the rivers Gnishik and Arpa. Traces of vineyards are visible in close proximity to the Bronze and Iron Age. All this proves that the highlands of Armenia have been into viticulture from the dawn of civilization.
Armenia is blessed with a very fertile soils for grape cultivation and it has a diverse microclimates. Today over 16,000 hectares of Armenia’s cultivated agricultural area is used for viticulture.The winemakers of Armenia, in around 4100 BCE, started doing something remarkable. Up to this point, wine was being made mainly by early farmers, and was still a bit of a slapdash process using simple clay pots and lots of waiting.
The Armenians it seems were an industrious, inventive people, for what was uncovered was the remains of a fully formed, working winery, complete with grape presses, large fermentation vats, and a wide range of different cups and glasses. If wine as a purposefully made, carefully produced drink was born anywhere, it was in a cave in Vayots Dzor, Armenia.
When the Bronze age kicked off, around five thousand years ago, Armenians were still clearly at the top of their game for relief carvings found in Persepolis from around this time depict Armenians presenting their wines to the king, and if their wines were impressive enough to be carved in stone on a palace doorway, they must have been pretty fine wines.
According to Keushguerian, there are three main features that set Armenia apart from other wine producing countries and regions. The first is topography, since vineyards in Armenia have a higher average elevation than any other country. From 800 meters above sea level they go all the way up to 1,600 meters. The second important factor that sets Armenia apart is its volcanic and rocky soil. Growing vines in rocky soil has an added value. When vines are irrigated, the water goes deeper into the soil. Thus, to find nutrition, the vine roots are forced to also go deeper and eventually reach untapped virgin soils. The third element that makes Armenia stand out is its indigenous and native grape varieties. “When these three factors are added together, you end up with a product with a distinct flavor profile, which you cannot confuse with any other wine,” Currently, Areni, Voskehat and Khndoghni are the three most commonly used varieties. In the Areni cave, archaeologists unearthed a large, 60-centimeter-deep vat buried next to a shallow, 1-meter-long basin made of hard-packed clay with elevated edges. This is where the Stone Age humans inhabiting the region stomped grapes into wine. The wine press is not the only evidence proving that wine was actually produced in the cave––there is also DNA-based evidence. Malvidin, the substance that gives red wine its color, was found in jars in the cave. important role in economic and social life on the territory of Armenia. For the Kingdom of Urartu, established around the 1st millennium BCE, wine was not only an important component of rituals dedicated to their gods, it was also a commercial commodity which was exported to other regions. This is evidenced by cuneiform inscriptions dating to the Urartian Kingdom, which refer to the planting of vineyards, using wine in sacrifices, building wine cellars, and storing wine. Although the wine press discovered in Areni is the oldest such facility discovered in Armenia, it is not the only one.
The history of the grape dates back 15 million years. But the first country on record where wine became an important part of social life was Mesopotamia. This region is referred to as the cradle of civilization, it is also the cradle of the wine culture, so could it be said that the dawn of human civilization started with wine? From the evidence discovered on clay jars found in the Tigris Valley dated 3,000 BC, the Sumerians were mixing their wine with beer, honey and apple juice so we can confidently state that the cornerstone of the world’s oldest wine culture was social in nature. According to Herodotus, the grapes for the most ancient wines were brought there from the Zagros Mountains (stretching from Kurdistan to the Strait of Hormuz, south of Iran).
The history of the grape dates back 15 million years. But the first country on record where wine became an important part of social life was Mesopotamia. This region is referred to as the cradle of civilization, it is also the cradle of the wine culture, so could it be said that the dawn of human civilization started with wine? From the evidence discovered on clay jars found in the Tigris Valley dated 3,000 BC, the Sumerians were mixing their wine with beer, honey and apple juice so we can confidently state that the cornerstone of the world’s oldest wine culture was social in nature. According to Herodotus, the grapes for the most ancient wines were brought there from the Zagros Mountains (stretching from Kurdistan to the Strait of Hormuz, south of Iran).
In Armenian այգաձի is a noun (paleot.) Eohippus. An Eohippus is an extinct genus of small equid ungulates. The only species is E. angustidens, which was long considered a species of Hyracotherium. It was In 1876, Othniel C. Marsh described a skeleton as Eohippus validus, from Greek: ἠώς (eōs, 'dawn') and ἵππος (hippos, 'horse'), meaning 'dawn horse'. Which was probably adopted and transliterated to Armenia. I believe that the author of the legend of Hayk the progenitor of the the Armenians, abstracted the name from the noun ayk which represents the Dawn Twilight the point in time of a beginning, the comming of light and conciousness.
ARDA exhale արտաշնչել, արտաբուրել, Issue forth.
The Armenian root *AR or *ARA also appear in the Sumerian root *URU to signify 'The Light'. I have already shown that that *AR and *UR both refer to the first/prime, thus primal light.
The Sumerians we know from the records were the first to name the constellations and that their name for Orion reads 'URU AN-NA,' literally translating to the "Light of Heaven."
Hay the higher self, the inner light, synonyms; to nature, orgone, soul, spirit.
The Armenian root *AR or *ARA also appear in the Sumerian root *URU to signify 'The Light'. I have already shown that that *AR and *UR both refer to the first/prime, thus primal light.
The Sumerians we know from the records were the first to name the constellations and that their name for Orion reads 'URU AN-NA,' literally translating to the "Light of Heaven."
Hay the higher self, the inner light, synonyms; to nature, orgone, soul, spirit.
Indo-European linguistics suggests that in the Proto-language there were in fact two different sets of diphthongs: those with a short vowel (ai, au) and with a long one (ái, áu). However, they coincided in the majority of languages.
DOMESTICATED CATTLE
The Armenian word for cattle արջառ,the aurochs (Bos primigenius) is an extinct cattle species, considered to be the wild ancestor of modern domestic cattle.
THE POINT THAT DEFINES A TRANSITION BETWEEN TWO STATES
The sound or phone for the letter or symbol (Y) as in the symbol of Aries (♈︎) represents a what one can call a cusp, (a point of transition between two different states) another way of describing that special point of contact which could also be named point or ground zero is to imagine taking a rope and bringing the two end/points, together, point 'A' and point 'Z' as in (I am the AlpaOmega). That said we bring to mind the fact that a sound when it resonates, in phonetics and phonology, is a sonorant or resonant, it is a speech sound that is produced with continuous, non-turbulent airflow in the vocal tract. Vowels are sonorants, as are semivowels like [j] and [w], nasal consonants like [m] and [n], and liquid consonants like [l] and [r]. The AI diphthong that is made up of these two vowels, /a/ and /i/ makes the same speech sound as the name of the English letter 'I' or the /i/ when incerted in English, words like ride, high, tie, lie and pie. The English name of alphabetic letter Y is sounded out (why), at root it sounds like a glide, like [aɪ] as in my, rye and as in an open syllable, like with the English hypo, psycho, hyphen, cycle etc.
Diphthong which are two vowels linked and sounded together, like a&i /ai/, in phonetics and phonology, are also referred to a sonorant or resonant, because it is a speech sound that is produced with continuous, non-turbulent airflow in the vocal tract.
That said I posit that /ai/ like the capital letter Y, represents or signifies a liminal point, subtle space, or no space, between two lines or points or concepts, a transitional time in space/life, or rights of passage, all liminal stages. The meeting point where the unseen, unknown and unknowable resides between death and life eternal. Liminality literally the threshold separating one space from another, the place in the wall where people move from one room to another, but for this monologue I use the word to describe the psychological process of transitioning across mental boundaries and borders. How to express the concept of a liminal period between the edge of things in a liminal space. Especially in the concept of life eternal it is a very sacred place where as religion has it, guardian angels are especially made available for they are needed there. When I am attempting to say craft a word or sound to express the concept of 'liminality', I come up with the following.
Given that we know that the five vowels (a-o- u- e- i-) were originally placed in a seasonal cyclic order by the Celtic scribes,- ( White Goddess by Robert Graves) - where the 'a' represented, a beginning a birth or a womb was placed at the winter solstice; the 'o' and 'e' the spring and autumn equinoxes; the 'u' at the summer solstice; the 'i' at the end of the cycle back at the winter solstice, representing the end of the cycle, or a death or a tomb, Thus the 'i' now paired with the 'a' makes a new sound a we have named a diphthong which is formed by the combination of two vowels in a single syllable, in which the sound begins as one vowel and moves towards another also known as a gliding vowel, is a combination of two adjacent vowel sounds within the same syllable.
Assuming that the phone /ai/ or the English letter Y and the Hebrew and Phonetician Yod, are cognate to the Armenian letter յ sounded (he or hi). J is the twenty first letter of the Armenian alphabet, three hundred, three hundredth. Յ the capital in the beginning of a word as a consonant a breath, voiceless, or a consonantic ի and յ-, ի, a preposition and used with the Ablative case and Locative case in classical Armenian.
HIA
The name Armenian people use as a self-designation, is հայ, which is the noun for Armenian. Hai, is also spelled in English 'Hay'. This word starts with the prefix, the heavy Armenian aspirate /H/, followed with the glide /aɪ/ or /այ/ sound at the end. Hay- as a prefix is used as in a pretonic, as in an open syllable, like with the English hypo, psycho, hyphen, cycle the Armenian Hay-k, Hay-r, Hay-el, Hay-ots, Hay-renik, etc.
The Armenian glide /այ/, like the English diphthong [aɪ] and letter Y (why) appear in many words but for now most relevant is the word 'light' often appear in words symbolic of looking within. Inner contemplation. Meditation and inner wisdom. Inner light breaks forth like the dawn in Armenian այգ, a noun for dawn, morn, spring, light-break, aurora. The First Light, the light of dawn, like the inner light, the liminal threshold between night and day, which also represents the first thought and conscious breath, then the voice, the glide structured language, the /ai/ that accurately expresses through sound the concept of liminality.
I POSIT THAT THE ARMENIAN WORD HAY/HAI SIGNIFIES HIGHER/TRUE SELF, ATMAN. THE H SIGNIFIES THE DIVINE BREATH/SPIRIT AND 'AI' SIGNIFIES DIVINE LIGHT.
SUMERIAN AI FOR DAWN
I posit that 'AI' signifies the first light that issues forth like the light that breaks forth at dawn, like Armenian and Sumerian այ, a noun which signifies dawn, the period before daybreak, or early spring in the anual cycle, it also signifies the meeting point of night and day, spring, etc.
In Armenian a wondrous first light is արշալույս, also used for dawn which translates to 'FIRST LIGHT'. The first light as a metaphor especially applies within the concept of life eternal, it is a very sacred place, the moment of death, where as religion has it, guardian angels are especially made available for they are needed there.If the Armenian word HAI, a self-designation applies to say the liminal point between the night and day ot the idea of the transition from zero to one or all to one, it suggests that the Author of the Legend that defined the Armenians was aware of the concept of the HIGHER SELF. It is also obvious that the word 'Hai' is a reference to the high mind, the mindful self and was crafted to signify the higher self. So to the question put forward by the individual or collective "who or what are you". The answer Yes Hai em meaning I am a visiting spirit. The H as in the exhaled breath we know as spirit from the Latin spīritus asper, the character which later was used to indicate the presence of an /h/ sound before a vowel, a diphthong even when silent. The diphthong /ai/ was chosen for it represented the transitional 'light' and it was carried forward in the Eastern Orthodox tradition, where the Divine Light is said to illuminate the intellect of man through "theoria" or contemplation. Than it rings true that the use of endonym Hai signified the vital breath or the breath of life, or the spirit that defined the the One/All or All/One.
To make sure that the letter H Հ, հ (հօ), the sixteenth letter of the Armenian alphabet which represents the 'breath' is not underrated in the overall scheme of things, I will take all on a tour regarding the use of the breath as a metaphor in the development of thought within different cultures, languages and religions all using different words to mean the same thing.
To avoid confusion I will start by stating that the word “spirit” derives from the word “breath,” (spiritus in Latin). Figuratively, the word “spiritual” connotes whatever is of central and ultimate importance in all aspects of one's life and literally speaking breath gives life and in life in essence your 'higher self' is the part of you that is unencumbered by ego and the divisions it can stoke between you and your fellow humans. It's the non-material dimension of you (some call it a spirit and some a soul) that's part of the cosmic or celestial whole.
To the question what is the difference between spirit and breath, one finds the ancient languages offer a remarkable answer. All of them used the same word for wind, for breath, and for spirit and soul. In Sanskrit that word is atman; in Latin it's either spiritus or anima; in Hebrew it's ru-ach; and in Greek it's pneuma and the Greek word 'psyché', translates as soul or mind, also originally meant air or breath. Today you find pneuma and spiritus in air-related words like pneumatic and respiration. Atman shows up again as the German verb atmen which means to breath and Hebrew ru-ach is probably kin the the German word rauch, for smoke. The linguistic connection is that both the wind and the soul were like the breath. Genesis begins with God breathing a soul/spiritus to animate Adam.
When we look at the root word “spirit” which comes from the Latin "spiritus" which means "breath" and can also mean “vigor,” “mind,” “courage” Spiritual means something concerning the spirit, and spirit can also refer to the animating vital principle in life.
Now for Prana which can be translated from Sanskrit as “spirit-energy,” “life force,” “vital energy,” “breath of life,” or “vital principle.” This term is used in yogic teachings as a general reference to the manifest energy of the entire universe. It is said that this is the original creative power which is constantly flowing around us and inside of us.
To the question what is the difference between spirit and breath, one finds the ancient languages offer a remarkable answer. All of them used the same word for wind, for breath, and for spirit and soul. In Sanskrit that word is atman; in Latin it's either spiritus or anima; in Hebrew it's ru-ach; and in Greek it's pneuma and the Greek word 'psyché', translates as soul or mind, also originally meant air or breath. Today you find pneuma and spiritus in air-related words like pneumatic and respiration. Atman shows up again as the German verb atmen which means to breath and Hebrew ru-ach is probably kin the the German word rauch, for smoke. The linguistic connection is that both the wind and the soul were like the breath. Genesis begins with God breathing a soul/spiritus to animate Adam.
When we look at the root word “spirit” which comes from the Latin "spiritus" which means "breath" and can also mean “vigor,” “mind,” “courage” Spiritual means something concerning the spirit, and spirit can also refer to the animating vital principle in life.
Now for Prana which can be translated from Sanskrit as “spirit-energy,” “life force,” “vital energy,” “breath of life,” or “vital principle.” This term is used in yogic teachings as a general reference to the manifest energy of the entire universe. It is said that this is the original creative power which is constantly flowing around us and inside of us.
The breath is considered to be the most subtle form of prana in our bodies, thus it is most often described in yoga’s breathing exercises. Prana forms the energy of our consciousness, but it also is responsible for regulating all of our body’s physical functions.
Back to the question, what is the real meaning of breath? To help understand the Armenian Հ
voiced or voiceless consonant, a breath, we have to speak in terms of the literal. So the answer would be to draw air into and expel it from the lungs, to respire, to take in oxygen and give out carbon dioxide through natural processes or to inhale and exhale freely. Hale also comes from Latin, where it has the meaning "breathe.'' This meaning is found in such words as exhale, halitosis, inhale and reflects the letter H, Հ, հ better than spiritus of the Latin.
voiced or voiceless consonant, a breath, we have to speak in terms of the literal. So the answer would be to draw air into and expel it from the lungs, to respire, to take in oxygen and give out carbon dioxide through natural processes or to inhale and exhale freely. Hale also comes from Latin, where it has the meaning "breathe.'' This meaning is found in such words as exhale, halitosis, inhale and reflects the letter H, Հ, հ better than spiritus of the Latin.
The mind and the prana have very close connections, and yoga says in order to bring peace to the mind we must watch and regulate our breath. Preliterate Yoga and Ayurveda which describe this life force as 'Prana' is conceptually similar to chi (alt. spell Qi) which has its roots in Traditional Chinese Medicine and Martial Arts. This idea of signified by the phoneme Qi represents the 'vital life force/energy and its role in life and health is very similar to all ancient cultures. Chi energy moves through the universe and the body like the breath.
Ātman which I posit is cognate to Hay is the central topic in all of the Upanishads, and to know yourself/Ātman" is their number one thematic foci. The Upanishads say that Atman denotes "the ultimate essence of the universe" as well as "the vital breath in human beings", which is "imperishable Divine within" that is neither born nor does it die. The Upanishads texts state that the core of every person's 'Self' is not the body, nor the mind, nor the ego, but Ātman (cf. German Atem, "breath") and the breath with brahman, the cosmic essence, or the logos when universal. The etymology of Ātman (Atma,) a Sanskrit word refers to "essence, breath." It is derived from the Proto-Indo-European word *h₁eh₁tmṓ (a root meaning "breath". In Hinduism, Atman refers to the self-existent essence of human beings, the observing pure consciousness or witness-consciousness. Atman is derived from the Sanskrit word that translates as "self" or "breath." Atman is the eternal Self, the individual soul that resides within the universal essential Self. The Self, the observer self of the other self, the individual responsible for deeds and actions.In Hindu thought, Atman is the true Self of each individual, which is at one with the Divine, Brahman, the Absolute. C. G. Jung acknowledges indebtedness to this concept in Aion where he refers to the “Atmic self.” The Hindu concept differs from Jung, however, in that the Atman is one and the same in every person as is Hay the answer to the question "who are you".
Ātman which I posit is cognate to Hay is the central topic in all of the Upanishads, and to know yourself/Ātman" is their number one thematic foci. The Upanishads say that Atman denotes "the ultimate essence of the universe" as well as "the vital breath in human beings", which is "imperishable Divine within" that is neither born nor does it die. The Upanishads texts state that the core of every person's 'Self' is not the body, nor the mind, nor the ego, but Ātman (cf. German Atem, "breath") and the breath with brahman, the cosmic essence, or the logos when universal. The etymology of Ātman (Atma,) a Sanskrit word refers to "essence, breath." It is derived from the Proto-Indo-European word *h₁eh₁tmṓ (a root meaning "breath". In Hinduism, Atman refers to the self-existent essence of human beings, the observing pure consciousness or witness-consciousness. Atman is derived from the Sanskrit word that translates as "self" or "breath." Atman is the eternal Self, the individual soul that resides within the universal essential Self. The Self, the observer self of the other self, the individual responsible for deeds and actions.In Hindu thought, Atman is the true Self of each individual, which is at one with the Divine, Brahman, the Absolute. C. G. Jung acknowledges indebtedness to this concept in Aion where he refers to the “Atmic self.” The Hindu concept differs from Jung, however, in that the Atman is one and the same in every person as is Hay the answer to the question "who are you".
The theme of breath, along with related notions like vitality and energy, have been associated with the question regarding the mortality or immortality of human existence. I believe this question was well thrashed out by the Armenians who chose the endonym 'Hay' to describe themselves. The Ionian Anaximenes, who goes back a few years, described the soul as having an air-like nature that guides and controls the living being, he credited air itself with sentience and intelligence.
As a concept of nature, the breath can refer to the winds of the four directions, as well as to the wind of heaven. For humans as a species, ruaḥ is a general principle, covering such things as the physical breath that issues from the mouth and nostrils, words carried forth from breath are animated emotions. Like the Hebrew ruch, the Greek word pneuma in the New Testament denotes "spirit," and it refers both to the Holy Spirit and the spirit of an individual person.
Coleridge my man as in MN, used ‘Word’ (Logos) as a supremely fitting analogy to communicate reality or the Idea or concept of an 'omni' a 'god' Logos. Logos for me represents the original archetypal symbolic medium for all intelligent communication. Logosophy says it best when it declares it is the combination of the Greek word "logos" and "sophia", which its author adopted as meaning the manifestation of the supreme knowledge through the intuitive study of the created word or an original science to pursue wisdom. Logosophy argues that thoughts can be autonomous and independent of one's individual will, and that they are born and fulfill their function under the influence of the moral or psychic states of their owner or someone else like an author. Its purpose can be to free the mental faculties of suggestive influences, allowing the human being to think freely and understand the true objectives of life or the exact opposite.
This brings me to Mesrop Mashtots 362 – February 17, 440 AD, who is best known for inventing the Armenian alphabet c. 405 AD, which was without any doubt a fundamental step in strengthening Armenian national identity. Mesrop was assisted in inventing a national alphabet by Catholicos Sahak and King Vramshapuh. He consulted Daniel, a bishop of Mesopotamia, and Rufinus, a monk of Samosata, on the matter and created an alphabet of thirty-six letters. He was an early Medieval Armenian linguist, composer, theologian, statesman, and hymnologist in the Sasanian Empire. He is venerated as a saint in the Armenian Apostolic Church, the Armenian Catholic Church, the Eastern Orthodox and Roman Catholic churches.
Armenians had no alphabet of their own, and instead used Greek, Persian, and Syriac scripts, none of which was well suited for representing the many complex sounds of their native tongue. The Holy Scriptures and the liturgy were, to a large extent, unintelligible to the faithful and required the intervention of translators and interpreters. The invention of the alphabet around 405 was the beginning of Armenian literature and proved a powerful factor in the building of national spirit. "The result of the work of Isaac and Mesrop", says St. Martin, "was to separate for ever the Armenians from the other peoples of the East, to make of them a distinct nation, and to strengthen them in the Christian Faith by forbidding or rendering profane all the foreign alphabetic scripts which were employed for transcribing the books of the heathens and of the followers of Zoroaster. To Mesrop we owe the preservation of the language and literature of Armenia; but for his work, the people would have been absorbed by the Persians and Syrians, and would have disappeared like so many nations of the East".
Movses Khorenatsi (ca. 410–490s AD was a prominent Armenian historian from late antiquity and the author of the History of the Armenians. Movses identified himself as a young disciple of Mesrop Mashtots, inventor of the Armenian alphabet. He is also recognized by the Armenian Apostolic Church as one of the Holy Translators.
History of the Armenians was the first attempt at a universal history of Armenia and remains the only known general account of early Armenian history. It traces Armenian history from its origins to the fifth century, during which Movses claimed to have lived. His history had an enormous impact on Armenian historiography and was used and quoted extensively by later medieval Armenian authors.
Armenians had no alphabet of their own, and instead used Greek, Persian, and Syriac scripts, none of which was well suited for representing the many complex sounds of their native tongue. The Holy Scriptures and the liturgy were, to a large extent, unintelligible to the faithful and required the intervention of translators and interpreters. The invention of the alphabet around 405 was the beginning of Armenian literature and proved a powerful factor in the building of national spirit. "The result of the work of Isaac and Mesrop", says St. Martin, "was to separate for ever the Armenians from the other peoples of the East, to make of them a distinct nation, and to strengthen them in the Christian Faith by forbidding or rendering profane all the foreign alphabetic scripts which were employed for transcribing the books of the heathens and of the followers of Zoroaster. To Mesrop we owe the preservation of the language and literature of Armenia; but for his work, the people would have been absorbed by the Persians and Syrians, and would have disappeared like so many nations of the East".
Movses Khorenatsi (ca. 410–490s AD was a prominent Armenian historian from late antiquity and the author of the History of the Armenians. Movses identified himself as a young disciple of Mesrop Mashtots, inventor of the Armenian alphabet. He is also recognized by the Armenian Apostolic Church as one of the Holy Translators.
History of the Armenians was the first attempt at a universal history of Armenia and remains the only known general account of early Armenian history. It traces Armenian history from its origins to the fifth century, during which Movses claimed to have lived. His history had an enormous impact on Armenian historiography and was used and quoted extensively by later medieval Armenian authors.
Movses is called the "father of Armenian history". For me Movses's history is greatly valued for its unique material on the old oral traditions in Armenia before its conversion to Christianity. His work is a first historical record that covered the whole history of Armenia from a very ancient period until his death. His History served as a textbook to study the history of Armenia until the eighteenth century. Movses's history also gives a rich description of the oral traditions that were popular among the Armenians of the time, such as the romance story of Artashes and Satenik and the birth of the god Vahagn. Movses lived for several more years, and he died sometime in the late 490s CE.
Since the time of Movses Khorenatsi when the History of Armenia was recorded in Mesrop Mashtots new invented Armenian alphabet, Armenians spell out their name 'Hay' as their endonym, which is both singular and plural, as in "I am Hay" and "We are Hay". Hayastan (Hay + -a- + -stan) to refer to the country, and Hayk the name for the legendary eponymous ancestor, the patriarch the founding father of the country and Hayr the name for the father of the family as well as the Heavenly Father.
In Classical Armenian, Haykʻ is the nominative plural of hay (հայ). Hayk from hay via the suffix -ik. For when the nominative case marks the subject of a verb, in other words when the 'hay' is active, the person in this case doing the action, the agent takes on the suffix -ik. Hayk (Armenian spelling Հայկ, pronunciation: [hajk]), is the legendary patriarch and founder of the Armenian nation. His story is told in the History of Armenia attributed to the Armenian historian Moses of Chorene (Movses Khorenatsi) and in the Primary History traditionally attributed to Sebeos. Fragments of the legend of Hayk are also preserved in the works of other authors, as well as in Armenian folk tradition.
In Classical Armenian, Haykʻ is the nominative plural of hay (հայ). Hayk from hay via the suffix -ik. For when the nominative case marks the subject of a verb, in other words when the 'hay' is active, the person in this case doing the action, the agent takes on the suffix -ik. Hayk (Armenian spelling Հայկ, pronunciation: [hajk]), is the legendary patriarch and founder of the Armenian nation. His story is told in the History of Armenia attributed to the Armenian historian Moses of Chorene (Movses Khorenatsi) and in the Primary History traditionally attributed to Sebeos. Fragments of the legend of Hayk are also preserved in the works of other authors, as well as in Armenian folk tradition.
հայելի, noun Mirror, looking glass.The synonyms of “Reflection” are: mirror image, reflexion, reflectivity, expression, manifestation, contemplation, musing, rumination, thoughtfulness, observation, throwing back, casting back, mirroring, image, likeness, indication, display, demonstration, slur, aspersion, imputation, censure, reproach, shame, criticism, source of discredit, derogation, thought, thinking, consideration, study, deliberation, meditation, cogitation, brooding, opinion, view, viewpoint, belief, feeling, idea, impression, conclusion, judgement, assessment, estimation.
Reflect, or reflect on, has some common synonyms like cogitate, deliberate, reason, speculate, and think. While all these words mean "to use one's powers of conception, judgment, or inference," reflect suggests unhurried consideration of something recalled to the mind.
To behold is to perceive to see, to gaze upon, observe through sight or in-sight, apprehension. Apprehension as in understanding, getting a grasp of, comprehension' realization, recognition. Behold is an intransitive verb used 1,298 times in the King James version of the Bible.
In Armenian the word հայցել) haytsel, is a verb active, meaning to request, to beg, to entreat, to demand, to implore, to wish, to solicit, to postulate.To postulate, Հայց (hayts) means to suggest or assume the existence, fact, or truth of (something) as a basis for reasoning, discussion, or belief.(in ecclesiastical law) nominate or elect (someone) to an ecclesiastical office subject to the sanction of a higher authority. It is a thing suggested or assumed as true as the basis for reasoning, discussion, or belief.
հայցուած (hayts-uvadz) is a noun for request, entreaty, petition, solicitation, prayer.
Աստուած (Asd-uvadz) is a noun for God, The Supreme Being.
Another lead for Hy- comes from the Greeks, when we read that THEIA was a daughter of the sky god Ur.anus and the earth goddess Ge. Ge was one of the twelve female Titans who became by Hyperion the mother of Helios, Eos, and Selene, that is the Sun, the Dawn and the Moon. In other words HYPERION and THEIA were the deities from which all light proceeded. Etymology of "Hyperion" is "he that walks on high" or simply "the OneAll above".
Աստուած (Asd-uvadz) is a noun for God, The Supreme Being.
HAYYI RABBI, HIIA RBIA THE GREAT LIVING GOD, THE FIRST LIFE, THE SUPREME UNIVERSAL FORCE.
Etymology Ur Hai/Hay
Under Assyrian Baby Names Urhai, the phonetic pronunciation more like, ar-hay, gives us both the meaning and the origin of a city as the 'city of life' or 'light of life'.
The Armenian root *AR or *ARA also appear in the Sumerian root *URU to signify 'The Light'. I have already shown that that *AR and *UR both refer to the first/prime/primal light.
The Sumerians we know from the records were the first to name the constellations and their name for Orion reads 'URU AN-NA,' literally translating to the "Light of Heaven."
URHAI/EDESSA better known in the west as Ancient Edessa is the predecessor of modern Şanlı-urfa Province, Turkey. In Turkish the name is Urfa; Kurdish: Riha; Arabic: الرُّهَا, romanized: ar-Ruhā; Armenian: Ուռհա. All these Modern names of the city have derived from the original Urhay or Orhay or Arhay, which was the site's Syriac name before the re-foundation of the settlement after the defeat of the Seleucids in the Seleucid-Parthian Wars. Edessa became the name of the capital of the Kingdom of Osroene, with a mixed Hellenistic and Semitic civilization.
The origins of UrHai/Edessa are not entirely clear, but its original name we know was Urhai and this may suggest connections with the Hurrians, a nation or have a linguistic connection to the Armenians, exonym Ar/Ur-Mani who go by the endonym Hai) in eastern Anatolia and northern Mesopotamia who arrived as early as the late third millennium BCE. Urhai must have belonged to the powerful kingdom of Mitanni, which controlled in c.1400 the entire region between the Mediterranean and the Zagros. Although Mitanni disappeared from the scene, and northern Mesopotamia was divided between the Hittites in the west and Assyria in the east, the Armenia and Hurrian languages. Hurrian was still alive in the seventh century BCE, when it was slowly replaced by Aramaic and Armenian is still alive today. Urhai and nearby territories like Harran were all part of, successively, the Assyrian, the Babylonian and the Acheamenid empires at the time.
In the 3rd century AD, UrHai/Edessa called Osroene at the time was ruled by the Abgarid dynasty. Most of the kings of Osroene were called Abgar or Manu, as in Ar-Manu and settled in urban centers. Osroene was generally allied with the Parthian Empire.
UR, URU. Ur Kasdim (Hebrew: אוּר כַּשְׂדִּים ʾūr Kaśdīm), commonly translated as Ur of the Chaldeans, is a city mentioned in the Hebrew Bible as the birthplace of the Israelite and Ishmaelite patriarch Abraham. Other sites traditionally thought to be Abraham's birthplace are in the vicinity of the city of Edessa. Traditional Armenian, Jewish and Muslim authorities, placed Ur Kaśdim at various Upper Mesopotamian or at other southeast Anatolian sites, such as Urkesh, Urartu, Urfa. All Ur/Ar prefixed.
Urartu/Ararat: The name Urartu (Armenian: Ուրարտու; Assyrian: māt Urarṭu; Babylonian: Urashtu; Hebrew: אֲרָרָט Ararat) comes from Assyrian sources. Shalmaneser I (1263–1234 BC) recorded a campaign in which he subdued the entire territory of "Uruatri". The Shalmaneser text uses the name Urartu to refer to a geographical region, not a kingdom, and names eight "lands" contained within Urartu (which at the time of the campaign were still disunited).
AI THE LIMINAL SPACE
In Mandaeism, Hayyi Rabbi is romanized as Hiia Rbia, literal translation is 'The Great Life' or 'The Great Living God' that is the supreme force from which all things emanate. Hayyi is also known as 'Truth,' Hayyi Rabbi, signifies the ultimate truth to whom all absolute properties belong. The creator of the over-soul that placed it by means of angels into the human body. Hayyi-Rabbi is the Supreme Force of the universe. He presides over all the worlds and all of creation." Some interpret Hayyi Babbi as the Great light but it is Malka ḏ-Nhura which signifies (The King of Light'). Nhura is the Divine/heavenly light, like Nur in Armenian is the Pomegranate, the pomegranate, of light, cultural conduit of enlightenment.AI THE LIMINAL SPACE
Thus Hayi signifies life, Rbia signifies great, Nhur signifies light, Qadmaiyi signifies first, Mana signifies overmind/over soul.
RMN
RMN
Mana Rabba is said to signify ('The Great Mind' or 'The Great Soul'. Hayyi is said to have "formed Himself in the likeness of the Great Mana, from which a He emerged". Mana or the consonant cluster 'MN' represents the great mind of the All, Amen.
According to E. S. Drower, the name Great Mind or the Great Mana refers to the "over-soul" or "over-mind", which is the earliest manifestation of Hayyi, from which the soul of a human might be seen as a spark or temporarily detached part. Sanskrit's At-man. This divine spark is the portion of God that resides within each human being according to Gnosticism. The purpose of life is to enable the Divine Spark to be released from its captivity in matter and reestablish its connection with, or simply return to, the all Brahman, God, who is perceived as being the source of the Divine Light/Breath/Truth. In the Gnostic Christian tradition, Christ is seen as a wholly divine being which has taken human form in order to lead lost humanity back to the Truth/Light/Breath, also refereed to as the Higher Self not the lower, ego self. This is what is meant by the Armenians when they say that Hayk was/is Christ like.
This same idea 'Hayyi/Life' is also expressed in the opening lines of the Gospel of John. when he writes "In him (GOD) was life; and the life was the light of men." This is exactly what I posit is meant by the Armenian endonym variously spelt, Hay, Hai, High, etc. I posit that the name Hay signifies the what we understand to be Atman, the 'Higher Self', what E. S. Drower and the Gnostic's suggest to be the 'Life' and the 'Life Spark, the part of 'Life' that is temporary detached from the 'over-soul' or 'over-mind.'
Presence, or Divine presence of God within. Inner God, or simply a presence is also a concept in spirituality, philosophy, religion and theology, that deals with the idea of a Deity, an angel, a God or a Goddess a "presence." This idea is found in a number of independently derived conceptualizations, and each of these have a linguistically distinct terminology. One of the most popular term for the concept is Light, Divine Light which suggests that an aspect of the divine presence has qualities of illumination, thought, intellect, knowledge, insight wisdom, being, love, etc.
I see the 'k' as a diminutive when attached to the concept Hay (true self or higher self) making it the physical focal point of the concept, and Hayk as a toponym, a place name again as the grammatical way of grounding the concept.
HAI THE HIGHER SELF, TRUE SELF, BUDHI, ATMAN, LIFE, BREATH, MIND.
What exactly constituted the Buddha's awakening or enlightenment or insight is said to be unknown. Budh- is the state of mindfulness, the state fully beholding the mind, this is the state of being enlightened, of having full insight.
Budh- is 'to 'behold the mind' one has to attain concentration of the mind and to achieve that one has to destroy the disturbances of the mind. Ultimately it is the liberation the mind from the will. Budh- is the state of mindfulness, the state fully beholding the mind. This is the state of being enlightened, of having full insight the higher self, the Hay.
Hayel in Armenian, means to behold. A conversation between Bodhidharma and his student should reveal the meaning of Armenian word 'Hayel' and the full relevance of the meaning of the word behold.
MANU MIND LIKE FISH?THOUGHT SWIMING IN THE SEA.
Manu is said to be the mind and thoughts are said to be like fish swimming in the mind/manu, which makes sebse of the first avatar of Manu, the fish called Matsya. Matsya (Sanskrit: मत्स्य, lit. fish) is the fish avatar of the Hindu god Vishnu. ... The central characters of this legend are the fish (Matsya) and Manu. Manu as mind represents the boundless space within which thoughts, feelings and sensations seem to come and go. We perceive the fish, yet seldom notice the water in which the fish swims. The generative space in which thoughts are born and die, the waters where the fish of Manu grows. In mindful meditation it is important to pay attention to the vast open ocean Manu releases his fish into. By observing the thought-fish through the currents of feeling, one recognizes that the waters, the ocean, the flood is analogous to the mind, within which the fish grows and eventually saves us humans from ourselves. I paraphrase a Bodhidharma quote from the Avatamsaka Sutra ‘All beings have the Buddha-nature and Buddha-nature is awareness, insight and being mindful which is awareness and leads to liberation. By ‘awareness’ Bodhidharma means ‘to behold the mind,’ that is to observe, without attachment, commentary or judgment, the open vibrant space of the mind, which is the infinite space in which thoughts, feelings and sensations appear and disappear.
When we behold the mind, we pay attention to all equally to everything equally transient and interrelated. So we let it all be, as Paul of the Beatles said, let it be. See them for what they are mindfully beholding the play of cause and effect (karma) within the 'oceanic mind.'
When we behold the mind, we pay attention to all equally to everything equally transient and interrelated. So we let it all be, as Paul of the Beatles said, let it be. See them for what they are mindfully beholding the play of cause and effect (karma) within the 'oceanic mind.'
HAYRARAT FATHER POINT PLACE IN ARMENIAN
Ayrarat (Armenian: Այրարատ) was a province of the ancient kingdom Armenia. The main city was Oshakan. It is believed that the name Ayrarat is the Armenian equivalent of the toponym Urartu, today in Armenian: Արարատ, Ararat). NOT RELEVENT It seems to have corresponded geographically with the territory of the Etiuni tribal confederation, mentioned in Urartian sources.
Ayrarat, region of central Armenia is in the broad plain of the upper Araxes, this name is undoubtedly connected with the Assyrian Urautri, later Urartu, the biblical Ararat (Genesis 12:20, Jeremiah 15:13). The name Ayrarat is unknown to classical authors who were well acquainted with Armenia, and it appears to have been in purely local usage to describe the central lands of Armenia.
The chief characteristic of the history of Ayrarat is its gradual partitioning among various noble, princely houses related to the Armenian kings.Perspectivism (German: Perspektivismus; also called perspectivalism) is the epistemological principle that perception of and knowledge of something are always bound to the interpretive perspectives of those observing it. While perspectivism does not regard all perspectives and interpretations as being of equal truth or value, it holds that no one has access to an absolute view of the world cut off from perspective. The Western origins of perspectivism can be found in the pre-Socratic philosophies of Heraclitus.
"Everything is subjective," you say; but even this is interpretation. The "subject" is not something given, it is something added and invented and projected behind what there is.—Finally, is it necessary to posit an interpreter behind the interpretation? Even this is invention, hypothesis.
In so far as the word "knowledge" has any meaning, the world is knowable; but it is interpretable otherwise, it has no meaning behind it, but countless meanings.—"Perspectivism."
In so far as the word "knowledge" has any meaning, the world is knowable; but it is interpretable otherwise, it has no meaning behind it, but countless meanings.—"Perspectivism."
ARARAT, MOUNT Arm. Masis or Masik, extinct volcano is in the northeastern extremity of todays Turkey close to the Iran-Soviet frontiers. Mt. Ararat rises more than 4000 m above the plains of the Araxes basin. The mountain is a range made up of two summits, Great Ararat (5,165 m) in the northwest and Little Ararat (3,925 m) in the southeast, and a narrow connecting ridge approximately 2687 m high and 14 km long.
Ararat is the same word as Urartu, the ancient kingdom on one of whose mountains Noah’s ark was said to come ashore (Gen. 8:4). It is the name given to the volcanic massif by the Europeans, who reasoned that the region’s highest mountain ought logically to be the ark’s landing place. This notion, however, is quite recent. Early Armenian tradition (up to the 10th century A.D.)
The volcanic massif from which the cones of Great and Little Ararat (twins) rise towers on the southeastern side above a Paleozoic basement slit by the trenches filled with recent deposits which form the Araxes and Doğu Bayazıt plains. The two principal cones are for the most part composed of recent (Upper Pliocene and Quaternary) andesitic lavas, but have a complex morphological history as there are several satellite cones and some lateral flows of more recently erupted basalt.
Aragatsotn (Armenian: Արագածոտն, literally meaning "the foot of Aragats" (the highest mountain of Armenia), it is named after the Aragatsotn canton of the historic Ayrarat canton, a province of Ancient Armenia. Historically, the current territory of the province mainly occupies parts the Aragatsotn and Shirak cantons of Ayrarat province of Ancient Armenia.
ադ as an adjective that translates to 'that' in Armenian. դա, այդ, is an adjective this, that; this one, that one.այդ տեղ. Finally the word այդրէնածին a noun offers native, indigenous.
adverb there, thither (near the person spoken with). Like the word 'at' in English which is a preposition that is used to refer to time or place.
ա՛յ is an interjection ah! oh! holla! hey! and այ is also to holla, hoa. յայ again is a noun for shout, whoop, hue, hoot.
հա and հայ are also interjections, adverb now, see here to behold.
բայ means a verb.Ararat is the same word as Urartu, the ancient kingdom on one of whose mountains Noah’s ark was said to come ashore (Gen. 8:4). It is the name given to the volcanic massif by the Europeans, who reasoned that the region’s highest mountain ought logically to be the ark’s landing place. This notion, however, is quite recent. Early Armenian tradition (up to the 10th century A.D.)
The volcanic massif from which the cones of Great and Little Ararat (twins) rise towers on the southeastern side above a Paleozoic basement slit by the trenches filled with recent deposits which form the Araxes and Doğu Bayazıt plains. The two principal cones are for the most part composed of recent (Upper Pliocene and Quaternary) andesitic lavas, but have a complex morphological history as there are several satellite cones and some lateral flows of more recently erupted basalt.
An attempt to break down the noun AYRARAT.
An interjection is always an expression of emotion, a show of feeling. Interjects are often single words, abrupt or seemingly out of context, and are usually followed by an exclamation point. Interjections are a unique part of speech. They are speech sounds or small words that are interjected into speech to demonstrate an in felt emotion. Interjections can stand alone.ադ as an adjective that translates to 'that' in Armenian. դա, այդ, is an adjective this, that; this one, that one.այդ տեղ. Finally the word այդրէնածին a noun offers native, indigenous.
adverb there, thither (near the person spoken with). Like the word 'at' in English which is a preposition that is used to refer to time or place.
ա՛յ is an interjection ah! oh! holla! hey! and այ is also to holla, hoa. յայ again is a noun for shout, whoop, hue, hoot.
հա and հայ are also interjections, adverb now, see here to behold.
ARMENIAN ROOTS
PIE root *aiw- "vital force, life; long life, eternity" (source also of Greek aiōn "age, eternity," Latin aevum "space of time").
In Turkish-Altaic mythology, Aya symbolizes the good soul. All the seventeen types of benevolent angels who live in the sky are also called Ayas. They are seen as the source of abundance and creativity on Earth. The word comes from Ay ("moon" in Turkish). Ayaçı means "creative soul". In the mythology of Yakut Turks, Siberia Aya transforms into Abası, symbolizing the same angels. Yürüng Aya Toron (the white creative soul, sun) was believed to be the creator of the Ayas and the universe. The best foods are given to Aya during Isıah (birthday of nature) Festivals. Aya (goddess), Akkadian goddess. Aya (rarely Nin-Aya)[1] was an Akkadian goddess of dawn, and the wife of Shamash, the sun god. Her Sumerian equivalent was Sherida, wife of Shamash's equivalent Utu.
AYA, (queen), Ancient Egyptian queen during the 18th century BCE
այգ noun Dawn, morn, day, spring, morning, day-break, aurora.այգորդ, noun Vine dresser, cultivator. Alternative spelling to այգ is յայգուէ, noun Dawn, morn, morning, day.
յայգորել, verb active: To salute, to hail, to bow, to greet.
այգիի խղունջ helix nebula. The Helix Nebula has sometimes been referred to as the "Eye of God" in pop culture, as well as the "Eye of Sauron"
AYA is a Primitive Quendian root signifying reverence and holiness. AYA-N is given the meaning "treat with awe/reverence", AYA- is given the meaning "revere", and AYA/AYA- is given the meaning "blessed"
In the Quenya Lexicon appears the root AYA, signifying "honour, revere".[2] In the Etymologies appears the roots AYAN- (yielding Common Eldarin ayan-, "holy") and YAN- (yielding Quenya yána, Noldorin iaun, "holy place, fane, sanctuary").
յայգորել, verb active: To salute, to hail, to bow, to greet.
այգեկութ, noun Vintager. այգեկութք, noun Vintage. այգեկապ noun (bot.) Vine-tie, diss. այգեգործութիւն, noun Culture of the vine.
այգուն, adverb At break of day, at the dawn of day.
այգուց, adverb Early, by the day break.
այս, pronoun this. այս, adjective This, these, that.
այգուց, adverb Early, by the day break.
այս, pronoun this. այս, adjective This, these, that.
այսամուտ, noun Demoniac. այսաբանութիւն, noun Diabology.
Soul-making is the theory that evil has to exist so that humans can develop their souls by living and becoming good, moral people. It gives humans a chance to learn from suffering and develop moral virtues.
Soul-making is the theory that evil has to exist so that humans can develop their souls by living and becoming good, moral people. It gives humans a chance to learn from suffering and develop moral virtues.
այծ, noun Goat. այծամարդ, noun (myth.) Satyr.
Pisces is the sign of the Savior, the initiate who reverses the wheel of the zodiac in order to return to mankind from heaven and to carry out the Plan on earth. Thus Pisces is considered to be the last and because it touches Aries the first first sign of the zodiac, the alpha becomes one with the omega and the omega with the alpha.
We see many Christian symbols for Christ use the astrological symbol for Pisces, the fishes. The figure of Christ himself bears all of the temperaments and personality traits of a Pisces, and is thus considered an archetype of the Pisces. The astrological symbol for Pisces, the fishes, is often used in Christian symbology to represent Jesus.
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