19 Haziran 2016 Pazar

How Hays Became Armenians

It was a serious mistake to use such names as Armenia/Arman and Hayastan as synonyms in historiography till 1920 because these are 2 different geographical areas and each received its name in different historical periods. Moreover, the two names did not belong to one and the same ethnos.Armenia and Arman are both ethnotoponyms, but the latter belonged to an ancient Turkic tribe of Central and Minor Asia whereas Hayastan is a name of a state (present Armenia) and belongs to an Indo-European ethnos hay (erroneously named Armenians). To understand which of originally Turkic ethnotoponyms with a component Armand/Erman were spread from Asia Minor to Altai it is necessary to look through some of them (19):

Ermen-daghi (Mountain Ermen) (Kazakhstan - Abdirahmanov, 1975, 90)
Ermentau (city) (Kazakhstan - HPS, 1987,126)
Eriman (Kazakhstan, Agadir area - OKJSA, 232)
Erman gishlaghi (Ermen kishlak) (=Hazarak, Uzbekistan, Saryosiye area - Nafasov 1988, 222)
Ermen-deli (steppe) (Turkmenistan, Yilanly area - Ataniyazov 1980, 327)
Ermenigum (toponym in Turkmenistan - Ataniyazov 1988, 138)
Arman-gala /=Armand fortress/ (a fortress near Ashgabad - Ataniyazov, 1980, 43)
Arman (toponym in the same place, mentioned in 1818; МIТТ, II, 413)
Arman (toponym in Bashkiria, Baymak area)

As you could see in the examples above, the name Ermen is used in Kazakh, Uzbek, Turkmen, Bashkir ethnotoponymy. The FACT that they are nothing but ethnotoponyms is proved by a circumstance: some of the Turkic tribal divisions were also called Arman/Erman/Ermen. It's evident that hays who adopted the self-name of a Turkic tribe Arman in Asia Minor never reached Central Asia in antiquity.

Kazakh ethnotoponimy experts connected the Arman/Erman oronym (name of a mountain) with Mongolian (G.Konkoshpaev), Mongolian-Turkic(A.Abdrahmanov) origin pleading "hybridization" (20). But this name could not be correctly etymologized as the fact of its relation to an ethnonym of tribe generated far away from Central Asia had not been considered. In fact, the occurrence of such toponyms as Erimen/Ermen/Arman in Central Asia is connected with apperance of Ermen tribe which part moved from Anatolia and Azerbaijan to the eastern lands (within mitan/muiten tribal union). We should note that tribal division of mitan/muiten is called "mitan-ermen" in antique sources.

It is necessary to consider the average form of the Ermen ethnonym which variations as Arman/Erman were spread on such a big territory. This average form is Ermi. One of the Greek sources calls the Turkic Bulgarian tribe Ermi who adopted christianity “Ermi-aris”. Further the part of the Bulgarian tribe which settled among Chuvash and Bashkir was called "ermi/iermi/urmi" (21).

Later we will speak more about the Turkic ethnos Аrmеwhich lived in Arman area of Anatolia.
Speaking about toponym and ethnos Aran we noted that it consists of two components: АR/ER ("man//person//warrior") and a suffix "~АN". This suffix expressing plurality has a collective meaning. There was another component (suffix) in ancient Turkic languages which had similar meaning - “~pi / ~bi” [sometimes transited into "~mi"]. This component was also participant in formation of ethnonyms (tribal manes suv-bi, kam-bi, lulu-bi,azer-bi ["AZERBAIJAN"], kas-pi, uru-mi, eli-pi, etc.). As well as Aran, the name Arman/Erman also consists of the component "AR/ER" as structureаr+me+an (ARMAN), or эr+me+an (ERMAN). Alongside with form Аrme-Erme used by various Turkic peoples nowadays, the variation with a suffix "~an" -Erman/Arman was even more widely spread. The component "me-an" c transition in "man", further was used in formation of such ethnonyms as"kara-man", "Turk-men", "ku-man" and others (22). Pay attention: there are Bashkirian tribal divisions "dur-man", "bush-man", "torok-man"(="Turk-men"), "ite-men" (23). Stephanus of Byzantium who wrote about Turkic tribe tirmen specified they were of Saqian (Scythian) origin, and their name in Saqian language meant "the ones expelled". Really, both in all ancient Turkic languages and in modern Azerbaijani language the verb “itir~” (with "i" added) forms noun “(i)tirmen” (by adding component 'men/man') which is translated as "expelled", "driven out". In this connection the origin of Bashkirian tribal division "itemen" is very interesting.

So, there were several internal tribal divisions like Arman, Ermi, Ermen, Karaman, Tirmen and others among such Turkic tribes as Saqa/Saga, Bulgar, Azer/Azar/Hazar, Turkman which INITIALLY lived in lands around Caspian sea. As we have already shown, there is a Turkic basis which ethimologizes all these ethnonyms. It is possible to see following toponymy with a Turkic component Arman in the lands of ancient Azerbaijan:

ﾷ          Arman (a mountain to south of Kirkuk on the bank of Tigris river; ХV-ХII centuries BC)
ﾷ          Arman (a town of Kassi period near Diala river; pronounced as Alman also)
ﾷ          Аrmuna (a village close to lake Urmia, VII century BC)
ﾷ          Аrmangu (a toponym near Kyzyl-Uzen river, VIII century)
ﾷ          Армаит (a fortress near Zivije district, VII century BC)

Leaving for a while the toponymy of Northern and Southern Azerbaijan, we will look through geographic names the lands located to the west of Azerbaijan. First of all we will consider the names connected with ethnotoponym Arman/Armi which originated from ethnonym Erman; the name of Semitic people - Aramaics will also be considered. This is necessary since many scientists speaking about the name of people Ermeni/Armenians(which today denotes hays) usually refer to abovementioned ethnotoponimy (25).

Geographic names Armi and Arman were first mentioned III thousand years BC and is used so far. This toponym can be met in the records concerning Acadian king Narram-Suen I (2236-2200) and to his grandfather Sargon:

1) SAG.GİSH.RA Ar-ma-nimki u Eb-laki
2) Ar-ma-namki u Eb-laki

Though the arrangement of one of these areas (Ebla) is known, but Arman area is not localised in the source. Therefore there are some researchers identify area Arman with Арме of the newfound sources. On our opinion, these are different toponyms though they are located in one region. So, Italian archeologists discovered ancient archives of Ebla in northwest Syria, to south of Haleb. Texts of unknown Semitic language (close to Sumer-Acadian) are imprinted on the clay tablets and as well as several toponyms of non-Semitic/Elamic/Hurri/Indo-European or any other dialect of that period. One of them is - repeatedly Аrme which one can repeatedly come across (26):

dra-sa-ap ar-mi ki “Rasap, the god of city of Arme”; 3 Ar-miki al-KU Gi-za-anki “three men from Аrmi, located in Gizan”; Eb-laki wa Ar-miki “Ebla andАrmi”; 4 GİŞşilig 1 ninda ku-li en-en Ar-miki “Meal for Armi governor's four friends”.

This toponym of Tigris and Euphrates interfluve cannot be connected with the Aramaic because, first, they appeared here 1000 later, and second, the name was applied in relation to Subars and Hurris (27). Considering the facr that the country named "Аrme" in Eblaic texts was in the center of Mitanni and Mitanian tribes were called Arman/Erman in those places where Subareans lived. Let's look through the sources concerning these tribes because as we said above, Arman toponym is mentioned in this territory. It is also well known that 1000 before name Аrmе emerged, Hirrian thibes lived close to Subars earlier than those of Urartu (28). This obviously promoted consolidation of different tribes at certain stage of historical development. Probably Hurrians flew together with some of mitanian tribes of Subar ethnos, because the state created by Hurrians was most often called Mitanni. In the letter sent by Mitanian king Turmatta to Egyptian pharaon III Amenhotep (1455-1424 BC) his country was called Hurrohe in the part written in language and Mitanni in the part written in Acadian (29).

After the downfall of Mitanni, all its tribes who lived in separate feudal substates were enthralled by invaders. Some part of them moved deep into Asia Minor, the other settled near lake Urmia and in Central Asia. That is why Mitan tribal divisions are mentioned in the specified geographic regions. Speaking about Uzbek tribal division of Moitan in Kumush, Chogan Valihanov mentions Ming, Karakalpak, Barkut, Katagan/Kutagan andMitan among them.(30). L.Tolstova who wrote about Mitan-Horezmian relations refered to a legend about arrival of the Karakalpak-Moiten people's forefather to Caucasus. She also specified many ethnotoponimy connected with Mitan tribe. In her work the problem such toponyms as Mada-Mitanmentioned in X-XII centuries is touched upon; the author opposes their Iranian origin (31).

Mitanian tribes are minutely described Herodotus's and Strabo's works, they give information covering at least 5 centuries at least (V century BC - I century BC). Herodotus writes that the Big and Small Zab revers flow from the country of Matiens, which he locates in the central part of Anatolia and close to Urmia. That is what “father of a history” writes:

“The Hellenes name Cappodocaeans 'Syrians'. These syrians were subject to lidians before Persian conquest ... . River Halis flowing from Armenian plateau was the border between Midian and Lidian empires; it flows from Cilicia then through Matiens' lands on the right and Phrygian on the left. Passing Phrygia, the river turns to the north and then forms border between Syrian Cappodocaeans the right bank and Pathlagonians on left bank” (I, 72). “Moving to Babylon, Kir reached river Ginda. It flows from Matien mountains, through the lands of Dardans, and flows into another river - Tigris”(I, 189). “They say Araks (in this case Kyzyl-Uzen, - the author) is deeper than Ister, the others, on the contrary, consider this river shallow …; it takes source in Matien mountains whence flows and Gind (Diala) river as well, which Kir divided into 360 channels” (I, 202). “Matiens, Sapyrs and Alarodaeans were laid under tribute of 200 talents. It was eighteenth district” (III, 94). “After Phrygians come Cappodocaeans which we call 'Syrians'. Their neighbours are Cilicians, …. whose lands border with those of Armenii's (they are rich for cattle as well), and latter border with -Matiens who live in this country. Then the lands of Cassis follow, and here on the bank of Hoaspe river the city of Sus is located; where great king stays with all his treasures” (V, 49).

Strabo who did not agree with Herodotus's identification of Araz/Araks (the river in Azerbaijan) with Kyzyl-Uzen (XI, 14, 13) writes about ethnotoponimy connected with names Mada, Matien, Arme/Arman:

“According to Ksanthus, in the times of Artaxersus there was such a strong drought that the rivers were dried up, sas well as lakes and wells …. and he had to to see stones in the form of a two-folding bowl in many places far from the sea - in Armenia, Matiena and Lower Phrygia …. Therefore he expressed his opinion, that these plains were the sea long time ago” (I, 3, 4). “Area of Media - Matien … ” (II, 1, 14). “On the other side of Girkania live Debriks, and Cadusians border with Midians and Matians at bottom Parahoathr mountain” (XI. 8.8). “This country (Atropatene - the author) is located to east from Armenia and Matiene, and west from Great Media […]; on the south - it borders the areas close to the basin of Girkan (Caspian) sea and to Mantiene” (XI, 13, 2). “They also say that Armenia which was a small country before, was expanded after Artaxsi and Zareader's wars”(XI, 14, 5). “There are big lakes in Armenia. One of them is called Маntiene which means "blue". As they say, this is the biggest salty lake after Meotid and reaches Atropatia” (XI, 14, 8).

From all said about the Mitan/Moitan/Matien tribal divisions it is possible to draw a conclusion that in the middle of II millenium they promoted caucasian-speaking Hurri tribes to create a state Mitanni in the south-west of the lands between Tigris and Euphrate. The ethnic majority of this state Subar(Mitan)-Hurri tribes were settled from northwest of Syria before various settlements along bank of Tigris river in the east. Mitan-Ermantribes as well as Saqa-Kimmerian (Saga-Gamer), were the internal divisions of one Turkic ethnos; they are marked in all primary sources BC in close neighbourhood with each other. After the downfall of Mitanni some of them moved to Anatolia, Azerbaijan and Central Asia. At Herodotus's time (V century BC) these tribes lived in central and eastern Anatolia, around lake Urmia. At Strabo's time Matien area located east from Armenia and west from Atropatene was within Median borders. In the next centuries matien ethnonym could be come across among Bashkir, Kazakh, Uzbek, Karakalpak etc.

Ermen/Erman ethnonym which belonged to one of Subar-Mitan tribal divisions was reverberate not only in Ancient Azerbaijan and Anatolia, but Central Asia as well. Representatives of Turkic tribes Ermen were moving both from Southern Azerbaijan to the east, and from Northern Azerbaijan to Northern Caucasus. Therefore, so far toponimy with 'Arman' component in Ossetia and Arman-Gala (“Fortress Arman”) in Samur river outfall are known. Also note that in trilingual king Darius's Bisutun inscription names Arminiyya and Urartu are used as synonyms. The name of an Arminian (notArmenian//Hay!) who rose mutiny in Babylon Uraka is mentioned in the inscription; the same name had a Turkic khan, the king of the Nogay people, who lived in Kumyk area (32). At last, the fact that Arman/Armen/Erman is a tribal division known among contemporary Turkic peoples perfectly shows what kind of people it was in antiquity and what ethnic group it belonged to. Some historians and philologists who consider the heroine of Nizami Ganjevi's “Hosrov ans Shirin” poem to be "Shirin of Armenian people" (just because she is from Erman area). We should recommend them to read the part of the poem where Shirin names herself 'a Turkic girl'. The reason of distortion of the name Arman (compare Alban [Aghvan] and Aran) is that some scientists who do not know the particulars of historical ethnology put an equal-sign between ethnonym Hay andаrman/ermen, and so such horonyms as Armenia and Hayastan synonyms which brings confusion into the history of Azerbaijanis. Thus, initial carriers of the name Arman/Erman were Turkis (that is why the ethnonym was ethimologised on a Turkic lingual basis). Such facts as prevalence of Armanethntoponym from Anatolia in the west to Baikal in the east; from lake Urmia in the south up to Azov sea in the north since centuries ago. In primary sources this ethnotoponym is met in Mitanni. A SINGLE EXCEPTION as horonym Armenia (a state created by Hays ['Armenians'] in annexed lands of Western Azerbaijan - Chuhur Sa'ad, Zangezur etc. in the beginning of XIX century with help of Russia) is a "merit" of historians, not History, because 3 thousand years long this ethnotoponym is common for Turkic peoples.

After downfall of Mitanni there was an area Arman beside several feudal formations in northern part of Entire Rios. In II - beginning I of one thousand BC an afflux of the Aramaic to Interfluve begins. Since this moment northern part of Syria was fixed in sources as KURAreme,

matArame,KURAramu. The ethnonym Aramaia ahlamaia was met here as well (34). Semitic origin of these names is indisputed but though they were spread to Kashar mountains, not Diyarbakir. So, the ethnonym we are interested about was located northwards of Diyarbakir, or to the west from Subar state (35). And this was an area populated not by Aramaics (despite seeming similarity of words Arman/Arme-Aramu), but Turkis - Subar, Mitan-Arme and caucasian-speaking Hurris who were the former inhabitants of Mitanni state. And the area ARMAN, the place where they lived was called Arme in Urartu sources and Arime - in Assyrian (36). In the course of aggressive campaigns of Urartu and Assyria this area gradually was conquered by the latter. But the Subar state located eastwards of Assyria retained independence till 673 BC. This year Assyrians conquered this state and divided its territoty into 2 dependent areas, attaching Arman to the western part. Both areas consisted of territory on perimeter of Mush-Bitlis-Lake Hazar(Caspian Sea) with population consisting of Urmeans, Subar, Mitan Armi (also Turkic tribe), northwards, near lake Bingiol lived Kashkais. Among these Turkic tribes Caucasian-speaking Hurris lived as well.

Some parts of Subar, Armi-Mitanian, Urmean tribes who moved northwards had joined their ethnic relatives Saka-Kimmers (Saga-Gamer) in headwaters of Euphrates (VII century BC). That was historical Аrminiya (note thus far these were the grounds conquered by Urartu). Soldiers of this country joined army of Media against Assyrians in 615 BC. After the victory Median king Kiaksar had imparted historical Arminiya the special status of Median Empire's province. The governor of these lands was appointed Parur of Saks/Sags (37). So Ermenian/Armanian area which had no connection with Hays (Present 'Armenians') became a component of Media with the population consisting of Turkis: Subar, Mitan, Armi-Mitans, Urmu/Urmeans, Kashkais, Saka-Kimmers (Saga-Gamer); and caucasian-speaking Hurri and Urartus. But the penetration of Hay tribes from northwest Syria at the dawn of Christianity and their transformation into the major population of this area has occured later.

At diferent periods of history this area was conquered by Ahemenis, Selevkis, Parphyan Arshakis, Byzantium, Sasanis, Arabs, Seljuks as well. It was a part of the Ottoman Empire till second decade of XX century. At present time it belongs to Republic of Turkey. All emperors appointing satraps (governors, vassals) to this area, frequently charged to them to govern adjoining territories as well. This caused that concept Arman//Arminiyareceived administrative-political value besides ethnic. So, Iranian historian Said Nafisi wrote that “arabs have named all conquered territories of Caucasus Arminiya”. Thus, looking through the history of Erman/Arman area we have stopped at the dawn of our era. Let's return to the question "hayisation" / "armenisation" of this area to sum up:

а). The area Arman in the headwaters of Euphrates was populated by Subar-Mitan, Hurri-Mitan sinse III till I millennium BC; later belonged to Urartu (X-VIII centuries BC): in VII century up to BC Saka-Kimmerian (Saga-Gamer) tribes settled here. The Turkic population was dominant (Saka-Kimmerian [Saga-Gamer], Subar, Armi-Mitan), Hurris made a prepotent element as well. In the end of VII century the area was joined to Median Empire, and since middle of VI century conwuered by Ahemenis. Before the reign of Selevki Dynasty the satraps appointed to this area were from Urartu, Median, Sak/Sag and Persian by origin.

b). In the course of Alexander the Great Asia Minor campaigns Ahemenis dynasty was replaced by snother one, the Selevki dynasty. Only after defeat of Аntiochus III (223-187 BC) by Rome the area Arman/Erman was divided into 2 Roman provinces. Though during at Тigran II reign the area was subject to Tigranokert, the capital, further it was dependent first on Rome then Parthyans.

c). Before Seljuks, this country (Arman/Erman) was conquered by Arshakis, Sasanis, Byzantium, Arabian Caliphate at different periods of time. The administrative-political value of this country was not equal at each period, it increased or diminished depending on whether united with adjoining areas or not. At Herodotus's time so called "Great Armenia" was extent no more than 310 kms. Even neighbouring area Matien was twice as large (Herodotus, V, 52).

As we see the horonym Ermen (Arman[~iya]) was formed from Turkic ethnonym Arman/Erman. The borders of this area frequently varied. Probably,Ermen Turkis, as well as Alban Turkic tribes were the first to adopt christianity, as the word "arman/erman/ermen" carried the meaning of "Christian" as well. So, in Shak area of Northern Azerbaijan there is a village Kish with such toponymy as Ermen Yeri (land of Ermens), Ermen cemetery though these territories have never been populated by Hays. These names mean "Christian". Note that Ermi, the tribal division of western Bulgarian Turkis were also christians (39).

The self-name of present 'Armenians' is "hay", whereas Georgians call them "somekhi", Kurds - "file", Chechens and Ingushs - "ermalo", Azerbaijanians and other Turkis - "ermeni". However, as it was already said, the ethnonym "Erman/Arman" initially did not refer to them but the people of absolutely another culture and language. After Hays appeared in area Arman and adopted christianity they started settling in neighbouring territories, thus getting ecoethnonym "Armeni/Ermeni", which is natural, because their neighbours saying "Ermeni" meant "population of area Arman" (inhabitant ofArman). By the same Hays created their alphabet and have appropriated centuries-old history of Ermen Turkis writing it as "Armenians' gistory". Therefore, speaking about the origin of Erman/Armen/Armen ethnonym it is necessary to differentiate between Turkic tribe who carried this name andpseudo-Ermens (present Hays/Armenians). N.Emin, The commentator of Hay chronicler M.Horenatsi wrote that “...Armenians named themselves Hay(not "Armens" - the author), or descendants of Aram, and their country - hayots ashkhar, hayots yerkir, hayastan, hayastan ashkhar (but not"Armenia")” (40). Such people as Arim (Homer's Arimoi), Arme and Еrmens are mentioned on the territory of Anatolia. But they are Subar-Mitan tribal divisions of Turkic ethnos and their history does not belong to Hays (present Armenians).

Coming from the Balkans to Syria, and therefrom to Arman, naturally Hays strongly differed from local population (Ermens), both anthropologically and by language. Numerous figures are displayed on the pedestal of Darija the king's statue in Sousse; these figures depict this or that people, with name of each. One figure concerning people Armini is a display not of Armenoid (to which Hays belong), but Sag/Saq type (41). Let's see what Strabo writes on this occasion (I, 2, 34): “...Syrians, Arabs and Armenians live in the close neighbourhood, this is why they are similar both in appearance and way of life”, but not language. Therefore Armenoid Hays are not are not the autohtonic population of Arman area, or to be more exact - localErimen//Armen were not Hays. And according to glottogeny their language is more kindred to Indo-European languages; the degree of Hay/'Armenian'language similarity with these languages can be displayed in this scheme:

HAY (nowadays 'Armenian') <-> GREEK <-> BALTO-SLAVIC <-> INDO-IRANIAN

This scheme put forward by A.Manandian, gives an occasion to assume, that proto-Hays lived in some area between Illirians and Macedonians of the Balkan lands. This scientist had noted that due to the appearance of "Armenians" (Hays are meant) in Asia Minor in XIII-XII centuries BC and then their penetrations to area Arman in VI century BC, their name was written in Bisutun inscription. I.M.Djakonov carried this date since VI century BC to XII-X centuries BC as he considered Mushk tribes mentioned in Assyrian texts to be of Armenian origin (43). Certainly, this point would be acceptable if any source of that time had mentioned the ethnonym Hay. But non of the sourses of that period has such information. Obviously, being a colony in Phrygia Hays came to northwest Syria (VII century BC) after disintegration of Phrygian kingdom; and after the downfall of Assyria and Urartu could penetrate to Arme, the territory of ancient Turkic tribe Subar (between VI and III centuries BC) . The results of assimilation of Hays with Hurri-Urartians (who lived between lake Van and Аrmе area) strongly affected their language (44).

The picture of Hays' migration according to the Balkans - Phrygia - Northern Syria - Аrmе - Arminiya (historical 'Armenia') route can theoretically be traced from the data of ancient sources. However, it is a difficult thing “to collect pieces”. There is no "pretext", in Hay linguistics which could lead to common interpretation of events that took place in those times. Therefore it is impossible to assert that Hays together with Phrygeans appeared in Asia Minor in XII century BC. The appearance of Phrygeans from Europe to Asia according to Greek historians took place after the war in Turova (Troy). Greek tribes began to settle in the West Anatolia only after VIII century BC (45).

One more evidence to prove that the country Ermen/Arman was initially inhabited byTurkis is presence of many ancient Turkic elements in Hay ('Armenian') language. We will look through them later but note that these lingual elements were borrowed before the date of "intrusion" of the Seljuk Turkis to Asia Minor. This fact was specified by German scientist M.Mordman as well in his book “О взаимодействии языков в процессе глотогенеза” ["On interrelation of languages in the process of glottogeny"] (М., 1870). "Armenian language has in itself Turkic elements of such an archaic layer which could not be attributed to Seljuks, Ottomans etc.".

In those ancient times when Hays appeared in country Arman, their language was enriched with Turkic elements, though kept its Indo-Europeanfeatures. Later, during the Arabian conquests they settled closer to Turkic lands (Northern and Southern Azerbaijan) which promoted the infuence of Azeri-Turkic language on theirs. Thus Hay language had partially lost its former structure. Though grabar (old Armeian language) still remained the language of priests, the spoken language was ashcharabar (modern Armenian language), used in our days. While as grabar syntax and grammar corresponded to the structure of French or Slavic languages, ashcharabar has grammar, word order, grammatical agreement of Azerbaijani-Turkic language (many lexical elements as well). So, modern-used Hay language differs greatly from its initial form. Such competent scholars as Acharian, Abovian, Boduenne de Courtenee and others wrote on this subject.

But despite all these changes, Hay language is not considered to be alienated from Indo-European family. For degree of similarity it is closer to Greek,Slavic and Indoiranian languages. This linguistic criterion is another evidence to the fact that Hays ('Armenians') are allochthons (not local) in Armanand generally in Asia Minor. According to anthropological analysis it is schollars come to analogical conclusion.

Grante Kapantsian in this occasion wrote that the population of country Arman primarily consisted from Hurris and Subars. Hays have seized Urartu in culturally and politically in VI-III centuries up BC and were later assimilated by local tribes; this process came to end in III century. Continuing his idea, this author proves "Armanisation" of Hays:

“Despite the that fact that toponym Armina is originated from Iranian name "armen", due to the completion of "Hayisation" of Subar and Urartu tribes we should see a new ethnic quality with a dominant Hay language and with name formed according to the Greek Armen-oi, Armen-ia” (46).

We can agree with academician Kapantsian (the expert of Hay language and a history) on the stipulation that the date of Hays' "Armenisation" falls at the period not BC but III century AD, that is, Hays adopted new ethnonym (Armen) during cristianization. So, after cristianization Hays Hays were called by the neighbouring peoples "Armen/Ermen/Erman" due to the name of the country they lived in. Probably, as Saka-Kimmers (Saga-Gamer)gradually departed from area Arman towards Azerbaijan where other Turkic tribes lived, Hays started settling here more actively. And the tendency of identification of toponym Arman with names of Ararat/Urartu was caused by incorrect interpretation of Semitic R-R-T letters combination in the bible:

“And he was killed praying to his god Nisrok by two sons - Adramelek and Sharezar; and they ran to the Ararat country” (II Kings, 19, 37; Isaiah, 37, 38). By the moment of recording of these biblical chapters a century passed since downfall of Subar kingdom, and Urartu did not exist as well. This is why biblical form 'R-R-T' (Urartu/Ararat) is a literary denotation. So, Ararat (Urartu), Ashkenaz(Saga//Saka tribes) and Minniean (Mannah)empires are last mentioned in Bible referring to 593 year (Eremeah, 51, 27). That is why by the moment of description of King Sinaherribi murder by his sons the specified grounds were components of Media. A pair of centuries later (III-II centuries BC) while translating the bible into Greek (in connection with popular adoption of this language by the diaspora Jews) they substituted R-R-T form by Arminia. Further the "forefather" of Hay history, Moses Horenatsi (probably using 2 different variants - Semitic and Greek) called the two patricide sons "...who run toArmenia" Adramelek and Sannasar in the other place and Adramel and Argamozan in another. This chronicler writes that they became the progenitors of Hay kins:

“He was killed by his two sons Adramelek and Sannasar who frightened ran to Armenia. One of them, Sannasar was settled by our courageous ancestor Skayordi in the southeast of our land, close to Assyrian borders. Having multiplied, his descendants filled up the mountain, called Sym. [….] Argamozan... settled in the southeast. The historians say that he but nobody is the ancestor of Arzruni and Genuni kins. This is the reason why we had to mention Sinaherim (Sinaheribi). The same historian says, that Angegh's kin descends from Paskam, one of Hayk's grandsons” (I.XXIII).
As we could see, in this source the settlement of some of Hay kins around Van in connected with runaway Assyrian princes. Besides this, many dynasties such as Arshaks, Mamikoneans, Bagratuni and others who reigned in Armenia are Turkis, Turkmens (a part of Parthians), Aramaics, Jews etc. Search for Hays' "ancient and great" history chronologically begins from V century. Though V century Hay ('Armenian') historian Horenatsi wrote "We have never been a big ethnos..." under the government of another peoples (48). In XI century Hovanes Drashanakertsi wrote that before Parura Skayordi the country Hayk (Armenia) was governed by strangers. But neither Parur nor many of his followers were not Hay ('Armenian') by origin [see note 37].

Russian scolar V.Nikonov explains the reason why Hays ('Armenians') connect their origin with name Arman/Erman as follows: the name/toponym that lost its primary meaning wakens associations with mythical primogenitor. “And so appeared the myth about Hayk and his son Armenak, the two primogenitors of this people whose names lie in hay and armen/arman ethnonyms” (50).

There are many legends about Hays' origin, to one of them we will refer in Strabo's works:
"They say a resident of Armenia town in Thessaly (Greece) came with Jason to Armenia country and took part in Alexander's the Great campaign. Cyrcillus of Pharsally and Midius of Laris confirm the connection of the country name with this man” (51).

Even if Jason's colleague's name was Armen indeed, this concision cannot substantiate the toponym origin in any way. But nevertheless this story specifies indirect kinship between Hays and Greeks. Having described a pair of such legends Strabo points out:

“…This is the ancient legend. Another, more contemporary story since rule of Persians and all those following them should be expounded as follows. First Armenia was reigned by Persians and Macedonians, later by those who conquered Syria and Midia (Media); the latest governor was Orontus (Horand), descendant of Gidarn, one of the 7 Persians. Later Artaxus and Zariader, Antiochus’s the Great military leaders had divided Armenia into two parts. They governed the country on behalf of the king. After the king had been defeated the came over to the side of Romans and announced to be kings received independence. The Artaxus’s descendant Tigran was Armenia’s king in full sense of this word…” (XI, 14, 15).

Then Strabo writes that Tigran annexed neighboring people’s territories and thus expanded the geographic notion of ‘Armenia’. He was captured by the Parthians (Arsags’ country) who enthroned him in Armenia, assisted him in expanding Armenian territories, later drove him out of conquered eastern lands for perfidy. And a little bit later Lucullus, the Roman commander drove him out from Syria and Cilicia (Strabo, XI, 14, 15). His descendant, Artavazd was killed by Anthony for treachery in war with Parthia. “After that the country was governed by some kings subject to Caesar and Romans; the situation is the same in our days” (Strabo, XI, 14, 15).

How did Tigran become ‘Armenian king in full sense of this word’, as Strabo wrote? The Soviet scientists answered this question:

“These kings’ regency fully depended on political situation in Parthia. Prince Tigran hold captive in Parthians convinced Mitridat II he would yield 70 provinces of Atropatene in case of his enthronement in Armenia. Thus Tigran became Armenian king in 95 BC” (52).

Later Parthians drove him out of conquered territories and he went to Arme-Subar lands where he founded Tigranokert, Hays’ capital city. Great Armenia’s independence lasted 20 years whereupon Tigran was disreputably defeated by Romans in 66 BC (Note that “Great Armenia” which Armenians dream about today was mostly a geographic notion as well as “Small Armenia”. This may be compared to “Kurdistan” area in Turkey. As an administrative and political unit this country had existed 20 years and consisted of conquered territories). Artavazd II, Tigran’s son was a Roman vassal (55-34 BC). Strabo (see above) described the way he governed the country. Centuries later, Kornelius Tasit wrote:

“…Besides this, Armenians are inconstant and changeable,… invited other empires’ armies to their country. For domicile, near resemblance, at last for mixed marriages they are closer to Parthians, and having not perceived freedom Armenians try to submit them”(Analles, XIII, 34).

Ancient Hay historians mentioned the Arsag/Arshak kin very often. At the same time they tried to present their peoples’ history against the background of this dynasty. Surely, Parthians conwuered both Armenian and Azerbaijan (Albania and Atropatene), Saak (Anak-bey’s son) Parthian monk was even the first to profess christianity in these countries. But Arsags/Arshaks were the descendants of Saka/Saqa Turkic tribe and Hays were always Hays although Moses Horenatsi having read the Armenian translation of bible “amended” it into Armenian/Hay origin of the dynasty (53). Obviously, Procopus who knew about such tricks pointed out: “Let nobody think that Arsags/Arshaks dynasty are of Armenian origin” (“De Aedificiis”, III, 1, 4).

As we see, the toponymy Alban/Alvan (Aghvan), Aran, Ermen/Arman/Erman situated on the territory lying between Derbend in the north and Euphrates in south were formed on the basis of identical Turkic ethnonyms. The process of expanding of most disputable Ermen/Arman/Erman on great territory and the stages of its formation were considered as well. Now we can give the account of Hays’ “armenization” after their appearance in Asia Minor. As for the name “Hayastan” it was used in I-IV centuries in Anatolia and V-XIX in Caucasus as Hays’ inhabited localities; there were 1, 2, 3, … 100 ‘Hayastans’ till 1920 when Soviet Armenian Republic was created in Western Azerbaijani lands (54). Long before this, the lands of modern Armenia (‘Hayastan’) were basically inhabited by Turkic tribes Azer/Azar, Ermen (not Hays!), Saqa-Kimmers (Saga-Gamer), Bulgar, Subar-Sabir and others who initially were Tengrians (Tengrianity – Turkic monotheism) and turned into Christianity before adoption of Islam (55).

Prof.Dr.Firudin Agasioglu Celilov - link

19. In “Altai-Buchi” epos the name of hero’s sister is Ermen-Chechen. The second component of the name means “smart”, “mellifluous” (Nikiforov, 1915, pp. 14). Usage of ethnonyms as personal names (e.g. Azer, Cherkez) is usual for Turkic peoples.

20. A.Abdirahmanov who objected Mongolian origin of the name Ermen advanced the version of Turkic-Mongolian hybridism of the name: ‘Erme-n’. He submitted popular etymology reflected in legend: “A Kalmag warrior climbed on Ermen mountain after he had defeated his Kazakh enemy” (“Birakkalmak atı tau işinde erimen kaşıp ketip, eşkit üstay almantı. Sodan Erimen atalıpdı-mıs” (A.Abdirahmanov, 1975, pp. 90)).
The name of Urartu king Rusa’s father was Erimen. “Rusa Ermenaki” in this language meant “Rusa, the son of Ermen” which is confirmed by I.Dyakonov and S.Arutounian; they disagreed with B.Meshaninov who interpreted this phrase as “Rusa the Armenian”. Note that the ethnotoponymArman/Ermen was spread from Asia Minor to Altai by Turkis which disproves its Urartian origin. Moreover, this element is met as a king’s name only once. As for Urartian language itself there is no such lexical element.

21. Initial form (Ermik) is met in a toponymy in Vedi (Western Azerbaijan, present Armenia) and exists in Bashkirs’ and western Bulgars’ tribal divisions names.

22. The morpheme “~man” is an auxiliary particle to form adjectives (such as ‘gojaman’, ‘azman’) and ethnonymy of Turkmen model. This suffix having received the ethno-formant status was further transformed into pronoun ‘I’. Kazakh form Turkpen does not differ from Turkmen form which it is derived from.
It’s known that Saqa-Kimmers (Saga-Gamer) tribal divisions reached south Russian steppes. Later Hazar, Bulgar, Suvar/Subar/Savir, Kuman tribal divisions came here and were creating their states during 2 thousand years as well. The Danube Bulgar tribe who moved to present Bulgaria from Azov Sea littoral created their kingdom. A town Ermenli was renamed into Dragash-Voivoda in 1934. Both Danube Bulgar and Saqa-Kimmer (Saga-Gamer) had tribal division Armini.
After Kimmerian king Skirul died the warriors of this division who lived near Olvia hastened to help the inhabitants of this town. Such phrase as “Armen archers” can be met in chronicles found here (Vinogradov, 1989, pp. 253).
At the dawn of our era Herusk, an Ost-Goth tribal division lived in the same area. Their king’s name was Armini. Erman-Arix killed by Huns in 357 AD was an Ost-Goth king as well. Both Turkic and German tribes lived in north littoral of Black Sea, and as we see, they both had identical names. In Ermen-S’ul chronicles found in Stadberg (Saxony) a ‘German’ tribe who came from Persia (Azerbaijan was a Persian province then) and they worshipped Ermen (Bogush, pp. 248). Generally, the contacts between Saqa-Kimmers and Germans occurred long before those of Germans and Hunns. These tribes lived in close neighborhood in Crimea which was the reason of their interaction. So it is not surprising that there are so many German-Turkic parallels (the morpheme “~man” is not an exception).

23. Kuzeev, 1974.
24. АНОСК, с. 174
25. Kapantsian (1947), Melikishvili (1954), Dyakonov (1985), Sarkisyan (1989) and others.

26. “Древняя Эбла”, с.223; 284-285; 336. Some ‘scientists’ (I mean Armenian scientists), who identify Akkadian form “Arman u Ebla” with phrase “Ebla and Arme”, so trying to equate the toponymy Arman (relatively new) to Arme which is much more ancient (around 5000 years). So they called the area “Armenians’ (Hays’) ancient native land”. I.Dyakinov correctly noted on this occasion:
“Armanum, the name of a town in neighborhood of Ebla and toponym or ethnonym ar-miki caused great interest in some pseudo scientific circles. They hoped to find Armenians’ ancestors. However, the hope to find Armenians in Eblaic texts had to wither as well as the myth of Biblical towns”(Dyakonov, 1985, pp. 336).
He also wrote that Hays never called themselves “Armenians” noting toponym Armanum is connected with ethnonym Armi which means “stranger”, “alien”. We agree with I.Dyakonov’s words about Armenians’ self-name but not with his concept of connection between the names of area Armanumand ethnonym Armi. Unlike Turkic languages rich for vowel sounds (with steady position only) Semitic languages are poor for vowels and their replacement causes changes of meaning. Moreover, the endings in the names mentioned are doubtable which is noted by Paul Garelli in his article “Some Notes on Eblaic Archives Toponimy” (“Древняя Эбла”, pp. 285).

27. In such phrases as “Dumur of Armi”, “Uttian king Tamur-Lim”, “Abarsila, the country of Armun’s residence” the words “Dumur/Tamur” (compare to Turkic “damir” – “steel”), toponym [A]barsil, (compare to “Barselia” – “Land of Lions”) can hardly be etymologized on Semitic basis.

28. If the toponym Armani in Bogazgoy region is connected with ethnonym Armi its history is even more ancient (Эртем, рр. 16).

29. Eastern Hurri kingdom capital founded in the headstream of Habur and Balich rivers (the latter hydronym is of Turkic origin) was called Vasshukanni (XVI-XIII BC). The Semitic name of the country was Hanigalbat, Egyptian – Naharain (“Land of two rivers”) [Меликишвили, 1956, pp. 93-95]. But some of the eastern Hurri tribes reached middle stream of Tigris (present area of Kirkuk on the left bank of the river). That is why whereas they can be traced from Palestine to south-west borders of South Azerbaijan.
Certainly, in order to stand against Assyria living so separately from each other they had to rely on Subars. It must have been the consequence of close contact that such Turkic names as Dashuk, Kaltuk, Siluk, Dada, İkita, Umbin-Api, Puta, Arijen etc. appeared in Hurri milieu.

30. Ch.Valihanov, 1986, pp. 256

31. “However, a number of the abovementioned facts, particularly the legends of Zarevshan Mitans showing their existence in Urmia region (South Azerbaijan) which was initially called Ma[n]tiane, let us assume another interpretation” (Тоlstova, 1971, pp. 246-253).

32. ИНСК, с. 278

33. Nizami Gandjevi, “Hosrov and Shirin” (Baku-1981, с.238, 245, 265):
“Män o qaragözlü türkäm ki, bu damda adım sänin ağ känizin olubdur” (s.238);
“Qämzä ilä könül ovlayan türk olsam da, öpüşlä könül oxlamağı da bacarıram” (s.245);
“Män o türk deyiläm ki, äräbcä bilmäyim, işvä-naz etmäyi dä bacarmayım” (s.265).

34. АВИИУ, №18, №28 (Assyro-Babylonian Sources on History of Urartu)

35. To get more information about Turkic Subar kingdom see “Azär Xalqı”, Baku, 2000, pp. 113-129.

36. If the country Arme of Eblaic archives is identical with this name (Armam/Armen), the history of this horonym is even more ancient.
An opinion was assumed that the horonym Armenia emerged in Urartian language in the same form as it is now. This is theoretically possible but in fact we met quite another form Arme. There is no “Armenia” form in Urartu texts.

37. Let’s see what the first Hay (Armenian) chronicler Moses Horenatsi wrote in this occasion. In the translation by N.Emin (an Armenian linguist) made in 1858 we read: “Our first king crowned by Varbak was Parur Skayordi” (I, XXII).
All researchers say that “Parur Skayordi” means “Parur, son of Saq”, as ‘ordi’ is Armenian equivalent of “son”. This means he was not Hay (Armenian) but  Saq/Sag who ruled in Armenia as his ancestors did. Horenatsi called the Median king Varbak (Arbak) as he confused different sources’ information.
The point is that Erman (Subar-Mitan, Hurri-Mitan, Saqa-Kimmer and others) tribal divisions who joined Media in the war against Assyria were regarded by the Median king as allies and it must have been him who appointed a governor (vassal?) Arbak, the representative of 612 Saqan tribes.

38. al-Nafisi, 1990, pp. 26
By the way, “Armenia” was expanded in administrative and geographic sense in 1828. In march 1828 according to Nicholas I decree Yerevan and Nahichevan provinces were united and called “Armenian province”. True, this province existed only 12 years until Georgian-Imeret and Caspian provinces though the fact of its existence is still an “irrefutable proof” for Armenian territorial claims against Azerbaijan.

39. It’s interesting that Caucasian peoples call Hays (Armenians) as follows: the Chechen and Ingush – ermalo, the Dargins – ermalan[ti], the Abhaz – armeli, the Karachais and Balkars – ermenli/yermenli, Adygei, Nogai and Kumyks – ermeli/yermali.

40. Horenatsi, pp. 244, 248-249
41. DAFİ, №4, 1974, с. 124-125, pictures on pp. 249-250
42. Strabo, I, 2, 34

43. Dyakonov, 1983, с. 168-169;
Besides this, adding Mushks to Hay tribes some researches write about appearance of Armenians in Anatolia in XII BC! Still they should know that ethnonym Mushk in Assyrian, Urartu and Jewish texts (ИДМ, т-I, с. 46) is related to Phrygians. Of course, this does not exclude Hays’ contacts with these tribes which is proven by existence of such names among them as Phrig and Musheg.
Actually the period of XII-X BC is so complicated that it can hardly be described in details. The point is that there were Kassi state in the lower stream, Mitanni state in the upstream of the Tigris and Euphrates and Hittite kingdom in Anatolia. Besides these, a large number of small kingdoms were located in this region. Only in late X century BC Assyria strengthened and Urartu state came to existence. At the same time an afflux of Aramaic tribes to Syria began. If Hays (present ‘Armenians’) had actually appeared here during the period since X till VII BC they would have certainly been (considering their manners!) recorded by Assyrian, Acadian, Urartian and other kings and chroniclers. Moreover, we should not forget that Arman/Erman area was within the territories possessed by Turkis.

44. Kapantsian, 1974; Dyakonov, 1983; Melukushvili, 1954.

45. Without entering into controversy with the ‘scholars’ who relate Phrygians’ appearance to VIII BC we will note that they created a kingdom (VIII BC) in the upstream of Halis river (present Kyzyl-Irmaq). A century later they were included into state of Lydia. Obviously, in this period Hays moved to north-west Syria from Gordion (present Haymana), the Phrygian capital, as Herodotus described them as an alien ethos.

46. Kapantsian, 1947, pp. 209.

47. The same event is described in the “David of Sasun” as follows:
Sinekerim’s sons Sanosar and Bagdasar having secretly run away in the night come to Tevadoros, Armenian king. He gives each of them 300 families to live with in Sasun.

48. “Although we are not a great people and small in number, not mighty and often stay under others’ rule, still we have done a lot of feats mentionable…” (Horenatsi, pp.31).

49. Dyakonov, 1983, pp. 162.
50. Nikonov, 1970, pp. 19.
51. Strabo, pp. 449.
52. ИДМ, v-II, 1983, pp. 406-407.
53. Horenatsi, pp. 136-137.

54. According to Abul-Faraj, during Ibn Vatab’s rule in Syria and Arminiyya (1037 AD), ‘The Seljuks assaulted Arminiyya and killed its population consisting of Kurds and Arabs’ (Abul-Faraj, pp. 295). It would be interesting to know what kind of “Armenian country” can it be if its population consists of Kurds and Arabs? It is now obvious that before XI century AD Hays (Armenians) moved to Ani and Agri.

55. Today Hays (Armenians) claim these Christian architectural models (churches, chapels, monasteries etc) as theirs.

"Özellikle Kıpçakların damgaları artı şeklinde, artı işaretinin uç kısımları üç tane yonca şeklinde motif oluşturuyor, ve nerede bunları görsek Kıpçak motifleri diyoruz. Bu motifleri hıristiyanlıktan öncede görüyoruz. Ermeniler bu yapıların kendilerine ait olduğunu söylüyor, o zaman kendilerine bir sorsunlar bakalım bu Ermeniler kim?"
Dr.Tahsin Parlak - link

Kıpçak Türklerine ait Haç / Güllüdere - Erzurum

"The history of a people need to be read, a bit of by looking at the writings of his enemies."


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Clif's Book World

Adventures from reading books captured within short reviews.

Wuthering Heights - Richard J. Dunn, Emily Brontë Wuthering Heights is a story of people behaving badly. If all of English gentry were so utterly psychotic, selfish, and inward focused as depicted in this book, England would have never had an empire. I've heard second hand from a literature professor that students either like or hate Wuthering Heights, few are indifferent. I'm in the hate Wuthering Heights category. If it weren't for its reputation as a classic of English literature I would have given it only one star. As a matter of fact, if the book hadn't been selected for discussion by a book group I belong to, I would have never finished the book.

So how can I explain the thinking of people who place this book in the Western Literary Canon? At a basic level it is about a passionate, yet thwarted, love between Heathcliff and Catherine Earnshaw, and how this unresolved passion eventually destroys them and many around them. The parts of the story that are hard to stomach are the stark depictions of mental and physical cruelty. And it's more than just a part of the book; the cruel and insensitive human relations continue page-after-page for the whole book except for the very end. Since it's a product of the 19th Century we can rest assured that in the end the book will be resolved in a satisfactory moral lesson.

So what moral lessons do I find in this book?

1. Decisions made based on class can lead to regrettable results. Class is a major consideration in Catherine's decision not to marry Heathcliff. This becomes a regretted decision because of the shifting nature of social status demonstrated by Heathcliff's up-and-down trajectory from homeless waif to gentleman.

2. Mistreatment of children can lead to multiple generations of negative relationships. Heathcliff is mistreated as a child and ends up dedicating his life to achieving revenge.

3. An isolated ingrown upper class leads to weak leadership. The characters in this book all seem to be dying young, and are emotionally fragile. The primary marriage candidates in this book are first cousins. (It's interesting to note that the Brontë sisters all died young. I wonder if there were married cousins in their ancestry.)

4. In the end, love can conquer all.

Some symbolism I noticed in the book:

1. The weather becomes threatening whenever a crucial plot encounter was about to occur (dark and stormy night style).

2. The surrounding moors offer a threatening environment that lends additional suspense to the story's action.

3. Ghosts appear throughout the narrative in Wuthering Heights which creates a foreboding atmosphere (but they are presented in an ambiguous way so their reality remains in question).

4. The threats from nature and the supernatural implied by the above symbols transfers its symbolic associations onto the Catherine-Heathcliff love affair.

I guess if you like gothic novels, this one fits the bill. But frankly, if you like this book I think there's something twisted about your personality. That's said with a smile ; ) on my face.


Monday 170731

Front squat, 3-2-1-1-1
15 minute

As many rounds as possible in 15 minutes of:
30 squats
20 push-ups
10 deadlift, 225/155 lb.

Note:  Record rounds/reps to log.

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Congratulations, Vicki , on your 1+ Year accomplishment🙌🏼 Your consistency and dedication have paid off. We love your positive attitude and beautiful energy! You are CrossFit @ 73 Years Young


4. Jumping Jack

Jumping jacks are an effective exercise as a dynamic stretch or simply to increase your heart rate during your workout.

So jump to action and make this part of your workout.

As a Bootcamp trainer for almost a decade it is a rare day when we do not do some form of jumping jacks.

And aside from raising your heart rate, this really helps your body to get in the desired fat burning mode.

Push up
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Betty Kenner was a patient at Seattle Grace Hospital. After a crash, a head injury caused her memory to reset every 30 seconds.

While on the way to the Fire and Ice Ball, Betty, Sarabeth, and Anna were in a car accident. Sarabeth drove them to the hospital in the wrecked limo after the extracted their driver from the window.

Betty was confused when they arrived at the hospital. She kept asking what had happened, even after being told several times. Betty was taken for a CT which showed a subdural hematoma. They scheduled surgery to relieve the pressure. ("Dream a Little Dream of Me, Part 1")

Derek relieved the pressure and hoped that would restore her memory. After she woke up, her memory was still resetting every 30 seconds. ("Dream a Little Dream of Me, Part 2")

The girls described themselves as the happiest married people alive except when their husbands smoked. Unfortunately, after the crash, her husband Vincent Kenner died.

Her best friends in life were Sarabeth Breyers and Anna Loomis.

Episode StillsEdit

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Bilirubin increased direct - what does it mean?

Not everyone thoroughly knows the anatomy of his body and material elements that it includes.For this reason, after receiving the test results, we sometimes feel increased anxiety.After all, we can not explain or understand some of the values, and therefore is not within our competence to properly assess his condition.One of these values is obscure elevated bilirubin levels.Causes and treatment, as well as the symptoms of such a condition will be discussed below.

bilirubin - a substance in the human body

This organic substance formed during the natural breakdown of hemoglobin due to destruction of red blood elements - red blood cells.This process occurs continuously upon completion of the life of red blood cells.Bilirubin can be seen in blood plasma or bile.Abnormal presence of bilirubin in these fluids often indicates the presence of pathological conditions of the blood (increased destruction of red blood cells), liver and biliary tract.

direct bilirubin difference from other types of

in medical science are two types of bilirubin - direct and indirect.The second of these, called even unrelated formed in liver cells (about 80%), and the rest - in the spleen and bone marrow cells.

direct bilirubin, called bound, is formed in the liver by joining the indirect bilirubin glucuronic acid.This is required to ensure that toxic and insoluble material was converted into soluble form and successfully excrete bile.

However, non-toxic and easily soluble conjugated bilirubin may also have harmful effects on the body.At higher concentrations of the substance in the bile it is prone to precipitation and crystallization, this may eventually lead to the formation of solid deposits in the structural elements of the gallbladder and its ducts.

The results of laboratory tests often referred to total bilirubin, but is the name of the clinical, in the body of this substance is not.Under this concept refers to the total number of direct and indirect bilirubin.

Why is assigned a blood test for direct bilirubin?

This study is important because it allows you to answer the question of increased bilirubin is associated with impaired liver function or not.Increased total bilirubin due to the high levels of indirect only possible by increasing the breakdown of hemoglobin.An increase only readily soluble substance is most common in labored outflow of bile has, for example, when a mechanical blockage of the bile ducts.

Reasons increase of bilirubin in the blood is different.A common is a serious diffuse liver disease - hepatitis.The disease is characterized by the fact that the cells of the body is not able to output a desired amount of pigment in the gallbladder and its ducts.Timely analysis of blood direct bilirubin will identify the disease and prevent its further progression.

What is the rate of bilirubin levels?

In order to clearly identify the pathological condition, experts have established the concept of rules of bilirubin in the blood.It may individually vary widely, but the excess of these values may indicate serious health disorders.

Rates for adults

Children up to 1 month

Total bilirubin

range from 8.5 to 20.5 mmol / l

first day after delivery: 51-60 mmol / l
2-7 hours after birth: 256 mmol / l

indirect bilirubin

to 15.4 mmol / l
(75% of thethe total amount of substance)

not less than 90% of total bilirubin

direct bilirubin

to 5.1 mmol / l
(25% of the total)

no more than 10%general

In the following table we can see that the different age groups different rate of bilirubin in the blood.Increased bilirubin, symptoms, treatment is determined only by a specialist, can occur in the first hours after birth.Therefore, it is important to monitor its level in the blood, so as not to miss a serious pathology of the internal organs.

Under what pathology is an increase in direct bilirubin?

Increased pigment concentration is possible when it is formed too much, or there are obstacles to its elimination from the body.

most of the excess production of bilirubin observed in various hereditary diseases, and not only the liver, but also of the blood.This can cause a variety of anemia, especially related to the increased fragility of erythrocytes and spleen pathology overexpressing destroying erythrocytes, including healthy ones.

difficulties in the transformation and excretion of bilirubin often associated with liver disease, occurring due to toxins or destruction of inflammation.Often, this gives a picture of gallstone disease and cancer changes.

reasons which led to the increased levels of bilirubin in the analyzes are divided into two groups: Liver and Extrahepatic.The first often caused by diffusive processes in the liver, and the second - with a scar or other mechanical disorders of the outflow of bile.

liver causes:

  • acute viral hepatitis A, B, C
  • Chronic hepatitis and bacterial (for brucellosis, leptospirosis).
  • toxic hepatitis caused by the action of drugs including.Intrahepatic cholestasis
  • .
  • Cancer of the liver.

Extrahepatic causes:

  • Compression bile ducts.
  • diseases such moves.

Thus, increased direct bilirubin may be indicative of various disorders in the body and can not be the basis for an accurate diagnosis.But knowing this figure, it is possible to conduct further targeted examination of the patient.

Increased unbound bilirubin in the blood

If the test results show an elevated level of indirect pigment, it is necessary to pay attention to the CBC, namely the number of red-cell counts and hemoglobin.Since the indirect bilirubin is changed due to the increased breakdown of hemoglobin, a person will be clear signs of anemia.Because the accumulation of blood in excess of unbound pigment appear and increasing signs of hemolytic anemia (in jaundice).

causes of low bilirubin

one of the leading causes of reduction of direct bilirubin is coronary heart disease.Also, this phenomenon occurs after ingestion of alcohol, caffeine (including energy drinks) and a number of drugs (penicillin, prednisolone, etc).

as externally manifested increased bilirubin in the blood?

If direct bilirubin is elevated, what does that mean?At high concentrations of direct bilirubin in the blood of patients experiencing yellowing of the sclera, while more serious condition and skin.The urine becomes saturated yellow color, and feces, on the contrary, discolored due to impaired excretion of pigment through the intestines.On examination, the doctor can detect a seal or increase the size of the liver, may be pain in the projection of the gallbladder.

If direct bilirubin is elevated, what does that mean for patients with acute viral hepatitis?In this case, the person may complain of loss of appetite, nausea, heaviness and pain in the right hypochondrium.

When hindered the flow of bile there is discoloration of the skin.This is due to the fact that bilirubin is not evacuated through the intestines, but returns to the bloodstream and is filtered by the kidney.In addition to the symptoms of "jaundice", can clearly show signs of the disease that caused the violation of the outflow of bile.These are symptoms of acute, chronic pancreatitis, gallstones and so on. The most effective method diagnostrovaniya diseases in such cases are ultrasound or tomography.They help identify the inflammatory edema of the wall of the bile ducts, as well as the overlap of different tumors.

bilirubin in the first days of life babies

metabolism in infants is somewhat different from that of adults.At birth, in the blood high levels of fetal hemoglobin, subject to rapid decay and excretion from the body.Therefore, in the first days of life is very often a physiological, natural jaundice.But with the formation of the enzyme system of the liver, transforming indirect bilirubin in a straight line, these signs go away quickly.

However, there is the likelihood of pathologic jaundice and newborn.It can be caused by such processes as:

  • incompatible blood group and Rh factor of mother and child;
  • hereditary fragility of red blood cells, which leads to increased formation of indirect bilirubin;
  • infectious hepatitis;
  • violation of the outflow of bile from the liver and other mechanical nature.

Treatment of elevated bilirubin levels

What if the bilirubin is elevated, it is impossible to say unequivocally.Actions depend on several factors.First you need to identify the nature of the disease, why it arose.Reasons for increase of bilirubin in the blood varied in the diagnosis and treatment of the appointment of the doctor can not rely on the data of only one or two studies.Can be assigned additional study: Ultrasound, computed tomography, allowing to identify the presence of solid deposits or other obstacles the flow of bile, because of which there is an increased bilirubin in the blood.Causes, treatment of this disease process may determine in some cases a hematologist (blood disease specialist), in others - infectious diseases.If you experience problems outflow of bile is assigned therapy aimed at removing spasms biliary ducts and gallbladder.

However, like many substances in the body, bilirubin should not be seen as completely useless slag.As shown by recent studies, bilirubin is a very good antioxidant, superior in its effectiveness of vitamin E. It is able to inactivate the peroxide compounds, preventing the development of many pathological conditions and diseases.Thus in people with high blood levels of bilirubin greatly reduced risk of atherosclerotic vascular lesions and related heart disease.Bilirubin is able to fight with the aggressive free radicals, greatly reducing the risk of cancer.

Features bilirubin pregnant women

Sometimes it happens that pregnant women increased direct bilirubin.What does this mean for them?Status of pregnancy can not provoke the decrease or increase of this substance.Most often, future mothers note that the results of the analysis of the reference indicator of the substance corresponds to the column "Bilirubin direct rule".Promoted, demoted it may not be because of pregnancy, and an exacerbation of chronic diseases or the appearance of new pathologies.Elevated levels of pigment in the blood can be caused by diseases such as cholestasis, hemolytic anemia, hepatitis, cholecystitis.Such conditions require an immediate and complete examination of women, after which the doctor prescribes an adequate and effective treatment.

way to lower bilirubin

If you find yourself symptoms of increased direct bilirubin, it is necessary to get rid of them, as such a condition can affect the condition of internal organs.To reduce the level of pigment must first examine your diet.Good results can be achieved by changing the diet.To do this:

  • stop to eat fried and spicy food;
  • completely eliminate from the diet of alcoholic beverages;
  • not use food beverages with gases;
  • newborn kiddies need to drink more fluids to quickly remove toxins from the body.

necessary to give full attention to the state of the liver.Applying these simple rules of supply, you allow this body to clean and repair.A healthy liver is actively getting rid of large amounts of bilirubin in the bile and blood.In addition, it is necessary to follow the healthy functioning of the intestines.Boiled and baked foods contributes to the good work of the intestine.You can not exhaust itself with endless diets or starvation, it leads to a malfunction of the digestive organs.

Thus, the only symptom is a condition in which increased direct bilirubin.What does it mean?This suggests that it is important not just lowering the amount of pigment in the blood, but also to treat the cause.

pathological processes in the liver are manifested through nausea and pain in the area of the body, a feeling of heaviness, fever, bitter taste in the mouth.If the anemia is caused by increased bilirubin, it will manifest itself through the yellow hue of the mucous membranes, chronic fatigue, frequent heartbeat, pain in the left side of the chest.Elevated bilirubin due to biliary tract disease, manifested by dark urine, disturbance of appetite, severe itching and nausea.

In these states need to take a blood test for bilirubin line.What are the results and recommendations for reducing it - the doctor says.


Help your distributed team coordinate across time zones

We built Spacetime to make it easier for distributed teams like ours at Planetary to coordinate with each other. Additionally, we want to build empathy and transparency across the space that separates us, so we built in weather data to give us one more thing to chat around the digital water cooler.

For now, Spacetime consists of a web interface and a Slack bot. We'll be building the product over the coming months to include more helpful features, like more detailed availability scheduling, and more options for filtering and grouping large teams.

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The legacy of ” A city upon a hill”

Getting the gist of the phrase “city upon a hill”

-Sara Nuila-Chae

A Remodeled City On The Hill

John Winthrop’s sermon, A Modell of Christian Charity, describes the image of a beautiful model city that would be created from a basis of justice, mercy, and loving thy neighbor as one wishes their neighbor would love them. These guidelines were what Winthrop described to be a successful and model nation for the world to see.

To believe that Winthrop’s ideologies are capable to be applied to the present America is not a belief I find worth arguing for. In fact, I would argue that the model set by Winthrop is a model worth pursuing but with restriction. Winthrop mentions that in this nation,  “[w]ee must delight in eache other; make other’s conditions our oune; rejoice together, mourne together, labour and suffer together” (47), and I would agree that this is something that a nation today should strive for as well. In other words, a nation should be one that stays together, takes care of one other, and celebrates one another. Given the time period, to say sticking together is the equivalent of sticking with one’s kind. Bringing Winthrop’s ideas to a the present day would require the acceptance of all backgrounds, cultures, religions, sexualities, and separate beliefs, and I would argue that if Winthrop were among us today with his ideals, he would be appalled at our lives.

However, recent events have brought some of Winthrop’s words back to life. Winthrop notes that the new nation he travels to will have all, “eies of all people are uppon us” (47), and his tone while saying this is one that is very hopeful of the new colony he was heading to. Indeed the eyes of the world were upon the nation as it developed into the nation it is today, and once again, America is in the eyes of the entire world with the recent inauguration of Donald Trump. This is where Winthrop’s ideas take form to divide the nation as we are watched all around the world. With the eyes of the world, a divided nation either looked for support in their protest or acceptance of their new President.

Overall, while the ideas Winthrop describes is, at a cursory glance, an ideal goal to strive for, but there are changes that would have to be made first.

-Elizabeth Dominguez

The Foundations of a Timeless City

John Winthrop’s “A Modell of Christian Charity” describes a moral and beneficial type of community which the colonies should follow in order to produce the healthiest environment for progress.

While Winthrop develops his ideal for community with his roots in Christianity, many of the core reasons surrounding his ideology have the potential to be universal. For example, “Whatsoever ye would that men should do to you” is a simple yet fundamental pillar to society and community. Simply treating others in a way you would like to be treated has grown to be very normal in the 21st century. In regards to being an example of “a city upon the hill,” this American colony will be the precursors to a large and vast country of freedom and unity. Winthrop’s vision for the future and the potential of man is what truly stands out in the text; not without differences compared to Raegan and Obama. It is not entirely that American exceptionalism is the focus of the piece, but that the individuals and social guidelines that create such a community is what truly matters. Furthermore, the city he so highly thinks of has been chosen through divine right, subject also to scrutiny from the church as well as the New World. While the rhetoric revolves around charity and Christian values,  the deeper social ramifications of being a highly visible city is one of uncertainty.

As Obama once said in his farewell address, “I learn from each and every one of you every day;” suggesting that the human relationship built between both government and the people fosters an environment of progress. This progression towards a better America partly constitutes the “city upon a hill” concept that Winthrop preached about. While the language of the message has changed with the years, the central idea of morality has not. Although, the political message of Winthrop’s scrutiny versus Reagan’s self-proclaimed greatness is the dividing difference. Winthrop stresses the importance of “proving” oneself while Reagan pridefully claims that America is already great.

And so, much of Winthrop’s optimism for a better future is kept alive by the American people in a way that emphasizes human connection and charity above political or economic progression. Without the support and inter-dependency between people and government, such a “city upon a hill” would never have lasted beyond Winthrop’s time.

-Daniel Corral

City Upon a Timeless Hill

As stated by John Winthrop (1630), “For wee must consider that wee shall be as a citty upon a hill. The eies of all people are uppon.” This means that this new area that they are approaching must become a leading example of rightful living for the following colonies that are yet to come. Winthrop wants this newly found land to be the standard of community/government for the rest of the unknown territory that lies ahead.  Although Winthrop has stated certain democratic/freedom ideas in the Model of Christian Charity, it must apply to those with him in the Arbella. Even though he has used biblical words that imply democratic ideals, such as “Wee must uphold a familiar commerce together in all meekeness, gentlenes, patience and liberality.” He did not hold up his end of the bargain with the Native Americans that lived in the territory. As history has told us, the Natives roaming in what we call today as “America”, were pushed away and conquered by the colonists. They conquered the Natives and became a colony with their own set of rules and guidelines. By claiming righteousness of God and so forth, it lays the foundation of what is to become of this land. And over a century later, these colonists had declared their independence from Great Britain and became Americans. This land was no longer part of Great Britain, but a part of early American history.

But does the “city upon a hill” still have the same meaning it did when Winthrop had said it? Yes. It sets up a parallel to what JFK went through during his time period. In the 1950’s, the United States had just finished World War II and has entered the battle against Communism. Communism was spreading like wild-fire and the United States had declared that they will prevent it from spreading. They did this by establishing their own ideologies and economic systems around the world. By intervening in Korea and Vietnam, the United States had finally become this “city upon a hill,” and is now trying to spread its “greatness” elsewhere. When JFK used it during the General Court of Massachusetts, he stated that the United States and its actions has caught the world’s attention. He also addressed how the United States government and its infrastructure at every level is like a “city upon a hill”. What JFK means by this is that their model of government is a leading example for the world to follow. Thus, JFK is using the phrase for propaganda and patriotism for his country. However, in comparison to Winthrop, JFK’s meaning of leading by example was much bigger globally. Winthrop was discovering unknown territory whereas JFK and his predecessors and successors were trying to establish their own set of ideologies in different countries by policing the world. But what they did was the same, push the established agenda away and set up camp for themselves.

Even today the phrase is still being used in American politics. Just last year, Barack Obama referred to the phrase to counter Donald Trump’s claim to “fixing the United States by himself. Obama is stating that it takes more than just one person to “fix” America and its problems. It takes everybody in the United States to come together to solve its problems. As America’s future is uncertain under Trump, Obama believes the people of the United States will be able to pull through the hard times and become a nation that is united and not divided. Just like Winthrop stated in the Model of Christian Charity, we all must come together as one. Both Winthrop and Obama believe that people must come together as one to make this so-called “city upon a hill”. Although times have changed, the phrase has not. However, the original phrase from the Bible has lost its original meaning throughout time. But when it comes to Winthrop’s take on the city upon a hill, it has its uses in propaganda and patriotism. But for how long? Winthrop was referencing from the Bible; JFK and Reagan referred to Winthrop- how long would it take for someone to refer to the phrase “city upon a hill” to former presidents instead of the Bible and Winthrop?

-Christopher Luong

A City Upon a Hill: Vulnerable prosperity

-Daniel Estrada

Leading by Example (Not a Reddit Article)

One thing I find interesting about John Winthrop’s sermon, especially in terms of the “city upon a hill” section, is how upfront and brutal he is about being judged. In a way, I feel as though he is almost demanding that this “New England,” this “city upon a hill,” be a “beacon to shine.” He does not seem alarmed of being put under scrutiny. In fact, he appears to embrace it. On page 47 of “A Model of Christian Charity,” Winthrop boldly declares, “The eies of all people are uppon us. Soe that if wee shall deale falsely with our God in this worke wee haue undertaken, and soe cause him to withdrawe his present help from us, wee shall be made a story and a by-word through the world.” Here he is acting a huge commitment of the new congregation. He is telling them that they will be under constant scrutiny and that should they not upkeep God’s work they will become the example for all future communities of what not to do.

That attitude is in stark contrast to what many would consider to be mindset of the “city upon a hill” in America today. While many Americans in positions of power are obsessed with letting their “lights shine” through social media and the trending of all their numerous good deeds, they do not actually want to be scrutinized or exposed. They live lives of covered up scandals all the while smiling at the camera and saying, “Look at me. Be like me. I am the ideal.” I think the main difference between Winthrop’s ideals and the ideals of people in power today is that Winthrop understood that he might fail. He trusted in the people of his congregation on their merit, not their cover up skills. He actually had faith in not only God, but in other people. I believe for him, a “city upon a hill” was not the equivalent of a sparkly expensive tower to gawk at, but an actually body of people committed to leading by example and honestly striving for that goal.

– Elle Lammouchi

The City Under a Microscope: Christian Charity in Modernity

In John Winthrop’s sermon, A Model of Christian Charity, Winthrop creates a working model for Christian love (i.e. charity), which will serve as a functional model for the moral moderation of colony life in Winthrop’s Massachusetts Bay Colony, a colony of which he lived to be a leading member.

In his sermon, Winthrop expresses a need for communitarian solidarity, saying that “every man might have need of others, and from hence they might all be knitt more nearly together in the Bonds of brotherly affection” (34). This sense of warm togetherness is devoutly Christian, as Winthrop asserts the pertinence of the command which asks one to “love his neighbor as himself,” notably because the neighbor is “the same flesh and image of God,” being “a brother in Christ allsoe” (35).

In Winthrop’s view, the Massachusetts Bay Colony is ordained by God, protected with spiritual essence endowed by a holy covenant, enshrined in Christian love and charity. If a failure is to occur, it is a spiritual one: “but if wee shall neglect the observation of these articles which are the ends wee have propounded, [we] shall fall to embrace this present world and prosecute our carnall intentions” (46). If blight and suffering is to come, it is because “the Lord will surely breake out in wrathe against [them]” (46). For Winthrop, the safety and security of this colony is dependent on the adherence to the Christian ideology of self-less love. In this way, the failure of this ‘Christian experiment,’ properly denoted as the “city upon a hill,” will echo throughout the world, given that the “eies of all people are uppon [them” (47). For Winthrop and his guild, their failure would not only be a failure for themselves, but for Christ and all of Christendom.

In this way, I do not believe that Winthrop was “expressing a faith in American exceptionalism;” rather, I think he was cautiously wary about what might happen in the case of failure. For the colony, Christian ideology works as a binding gel, drawing together the people as one collective force for their mutual survival. Winthrop’s portrayal of a city upon a hill is a collectivist one, united within a Christian moral framework and the sacking of the city on the hill, created and structured by Christian love, would resound throughout the world, Christian or otherwise.

In modern American society, we would like to be united—in the same extent—under our nationality, our statehood, or our Bill of Rights, yet representation, respect, and collectivism is an uphill battle, especially in modern American politics. The use of this phrase within politics, such as Obama’s and Reagan’s application, is an interesting rhetorical choice, given that the political arena has been reduced to a binary: red/blue, conservative/liberal, terms which for some mean right/wrong, good/evil. We are not collectivist, united in Christian charity for our fellow American. In reality, modern politics would have us think the opposite is true.

One comparison to Winthrop, however, has a clarity that is almost crystalline. We are a city upon a hill in that we are still a nation on the world stage: a brave attempt at creating some form of populist democracy—the extents of which are of course debatable. We have made a path towards unity when our nation is defined by difference: geographical, religious, ideological, and cultural. Although we are not a nation binded by the romanticism of Christian charity, we are a nation glued by the shakiest, uncertain form of nationalism ever imagined, and for that, we are a nation on the tallest hill imaginable.

—Nathaniel Schwass

A City Upon a Hill

The phrase “City upon a Hill” entered the English popular lexicon through the 1630 sermon “A Model of Christian Charity” (see page 47 in our e-text), preached by Puritan John Winthrop while still aboard the ship Arbella crossing the Atlantic.  Winthrop admonished the future Massachusetts Bay colonists that their new community would be “as a citty upon a hill”, watched and judged by the world.  The phrase alludes to the parable of Salt and Light in Jesus’s Sermon on the Mount. In Matthew 5:14, he tells his listeners, “You are the light of the world. A city that is set on a hill cannot be hidden.”

The phrase exemplifies what De Quincey calls “the literature of power”—the ability to move people emotionally throughout the ages and across cultures—especially as a code word for American exceptionalism in U.S. presidential politics since the mid twentieth century.  John F. Kennedy revived the phrase in his famous 1961 speech from Massachusetts, Ronald Reagan later recycled it in his speech on the eve of his election and in his farewell address, and, most recently, Barack Obama reworked it as an anti-Trump slogan in the 2016 Democratic convention [check out the video of Reagan’s famous farewell speech below].  In all these usages, regardless of party affiliation, the message is the same: America is a unique country in human history, a beacon of freedom for the world to follow.

Blog post question prompt:

Students will write a post based on the following questions: does “City upon a Hill” hold the same meaning for Winthrop as it does for us today?  Was he expressing a faith in American exceptionalism that predates the official founding of the United States in 1776?  Hint: John Milton uses a similar expression in Areopagitica, which alludes to the hill in Athens, Areopagus, where the apostle Paul preached Christianity to the pagan Greeks as told in the Bible (Acts 17:18-34).  Students should consider if Winthrop and Milton were referring to the same religious and political ideals when they borrowed the biblical imagery of the city.

The posts are due this Wednesday (Jan. 25th) by 1pm, but students have the option to edit and revise it until Friday 6pm.  Before you write the post, please review the directions on blog post writing and the blog post grading rubric in the syllabus, as well as the “How to Post” tab above.  Please categorize your post under “The English Revolution” and don’t forget to create specific and relevant tags (I will show students how to do this in class Monday). And please sign your posts so that your TA, Hannah, and I know who wrote what.  We will not always able to tell who you are from your WordPress username.


It is cold tonight; the coldest it has been all year. The rain is playing its song against our bedroom window and your fingers are tapping along with their rhythm on my body. The world may be freezing over outside, but here, in our bedroom, we lay naked under the covers. You keep my body close to you and the body heat between us is enough to warm us through the night. Perhaps we won’t be getting much sleep, for your tapping fingers are tracing along every curve of my body. You can’t see my face, but I am sure you know that there is a smile sneaking up on me. Any arguments we had before bed are long forgotten and all I care about now is being here with you, under the covers, hiding from the rain. We’ll keep each other close, our hearts beating faster than the hardest rain, our bodies hotter than the brightest sun. We explore one another until the sun attempts to peak through the gloomy clouds in the morning. We may have gotten no sleep, but I feel more awake than I could ever feel, even with eight hours of sleep and a cup of coffee together. It is a cold, cold morning; the coldest it has been all year.