Chapter II. Ancient historical legends 9-23
Section 1. The legend, of Haic 9 2. The legend of Ara and Semiramis 10 3. Historical background of the legend of Ara and Semiramis 11 4. The legend of Vahakn 14 5. The historic background of the legend of Vahakn 15 6. The period of national integration 17 7. Legends of Artasches and Artavasd 20 8. Conclusions 22
Chapter III. Legends of the conversion to Christianity 24-38
Section 1. Pre-Christian mythology and religion 24 2. Legends of Abgar, Thaddeus, and St. Bartholomew 27 3. Legends of Rhipsime and Gregory 29 4. The Armenian church as a social force 34
Section 1. Ararat 39 2. Khor-Virap and Erzerum 43
Chapter V. Interpretation and conclusions 45-48
Section 1. Vartavar and the Festival of Mihr 56 2. The Day of the Dead and Vartan's Day 58 3. Fortune-Telling Day 62
Chapter III. Christian folk festivals 67-78
Section 1. Christmas, Easter, and New Year 67 2. Special church ceremonies 71
Chapter IV. Private festival occasions 79-90
Section 1. Baptism 79 2. Betrothal 80 3. Marriage 83 4. Funeral 87
The study which follows has a very definite objective apart from the mere gathering of materials, namely, to interpret as far as the subject-matter would permit, the social life of the Armenian people. The legends and festivals described have thus been selected from a larger mass of material with this principle in mind. I have, therefore, omitted such as seemed to me to be of little or no social value. Also, in full accordance with this plan, I have chosen to include certain church ceremonies which give rise to such festivals, and are of such social importance that I considered them an organic part of my subject. Otherwise I think I have kept within the strict confines as indicated by the title of this study.
It must, therefore, be evident that neither Part One on legends, nor Part Two on festivals, is exhaustive, and this is necessarily so, not only because of my selective plan, but also because much of the work on this and kindred subjects has been done by the French, and is available only on the continent. All of the sources used are, however, original in two possible constructions of the term; that is, they are the works of Armenians who have lived for many years in their native land, or of foreigners, generally French or English, who have traveled through the country and gathered their material first hand. A large portion of this matter I have been able to check up and add to through my wife, an Armenian, who lived in Constantinople most of her life, and who is naturally versed in the folk-lore of her native land. While this has been the chief source of my interest, it is not the only one, for during my three years' work in Beirut, Syria, I became acquainted with many Armenians.