That a field so rich in possibilities for the student of history, ethnology, or language as Armenia and Kurdistan should have remained as yet so little explored, is due, no doubt, to three causes[[55]]: first, the apparent loss of significance of the Armenian nation, which now, like Poland, seems but a stranded wreck in the stream of history; second, to her geographical isolation and the danger and hardship of travel in that region[[56]]; third, to the linguistic obstacles to be overcome.
So little clear and accurate information about the Armenians is readily accessible that the following brief outline is offered in the hope of meeting this want at the present time.
History—The Armenian race belongs to the Japhetic branch of the human family, falling under the same category as the inhabitants of India and Persia, who form the Aryans of Asia. The Armenian language proves this by its affinity with the Indo-Germanic tongues. Their physiognomy and physical constitution connect them with the best types of Caucasian stock. Their manners and customs, as well as their religious beliefs, in heathenism, were similar to those of the Assyrians and Chaldeans, of the Medes and Persians, and, still later, of the Parthians.
These people call themselves Haik, after Haig, the most celebrated of their ancient kings, and their land Haiasdan. Their national legends, fortified in their eyes by the Bible, make Haig descend from Ashkenaz or Togarmah, children of Gomer, a patriarch of the line of Japhet.[[57]] Foreigners applied to them the name Armenians, derived from King Aram, said to be a descendant of Haig, who made great conquests.[[58]]
The earliest biblical mention of this land is the statement that the ark “rested upon the mountains of Ararat,” a term which evidently refers to a district rather than a peak.[[59]] Another scriptural allusion is in connection with Sennacherib, whose parricidal sons are said to have escaped, 681 B. C., “into the land of Armenia.”[[60]] Ezekiel also refers to Armenia under the name Togarmah, as furnishing Tyre with horses and mules, a product for which it is still noted.[[61]] Tigranes I. is said to have been an ally of Cyrus the Great in overthrowing the Babylonians, and thus in liberating the Jews after their seventy years’ captivity, 538 B. C. A foreshadowing of this event is probably found in the prophet Jeremiah: “Call together against her the kingdoms of Ararat, Minni, and Ashkenaz, ... to make the land of Babylon a desolation without an inhabitant.”[[62]]
In the famous inscriptions of the Achemenidæ, at Persepolis and at Behistun, the name Armenia is found in various forms, and the Armenian tributaries march after the Cappadocians to render homage to the great king.[[63]]
Herodotus mentions the absorption of the Armenian Empire in that of Darius, 514 B. C., and a tribute of four hundred talents exacted.[[64]]
Xenophon’s account of the retreat of the ten thousand through this mountainous region, in midwinter, and constantly harassed by enemies, is valuable, not only as a tribute to the splendid discipline and spirit of the Greeks, but for the light which it throws upon the ancient Armenians and Kurds, whose houses, domestic habits, and employments are the same in many respects even at the present day.[[65]]
Armenia was included in the conquests of Alexander, and afterwards submitted to the Seleucidæ of Syria. In 190 B. C., when Antiochus the Great was defeated by Scipio, Armenia revolted under Artaxias, who gave refuge to the exiled Hannibal. About 150 B. C., the great Parthian king, Mithridates I., established his brother Valarsaces in Armenia. The most celebrated king of this branch of the Arsacid family was Tigranes II., who, while aiding Mithridates of Pontus, was defeated by Pompey. After this, Tacitus says that the Armenians were almost always at war; with the Romans through hatred, and with the Parthians through jealousy.[[66]] Princes of this line continued to rule, however, until the Arsacidæ were driven from the Persian throne by the Sassanid Ardashir. Though frequently conquered by the kings of that dynasty, Armenia was enabled as often to re-assert her freedom by the help of Roman arms.
When Tiridates embraced Christianity, 276 A. D., the struggle became embittered by the introduction of a religious element, for the Persians were bigoted Zoroastrians. This condition reached a climax when the country was divided between the Romans and Persians, under Theodosius the Great, 390 A. D.