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Mousa Ler – Pilgrimage and Other Ancient Sites

Author: Sonia Tashjian

Antioch, the nearest city to Mousa Ler, is a name that survives from ancient times. It isn’t by accident that there are numerous ancient sites in the environs of Mousa Ler that include holy sites, ruined monasteries and churches.

On the slopes of Mt. Mousa there are several wells at the most travelled site leading up the mountain. Local residents called these djrhiurnen (wells). They were built in the middle of a wide and long slab stone so that rain water would be captured. [1]

The oldest written inscription preserved in the area is located on the left wall of the altar in the Sourp (Saint) Asdvadzadzin Church of Yoghoun Olouk. It reads: “The Sourp Asdvadzadzin Church of Yoghoun Olouk was built during the reign of Catholicos Simon I (1633-1646) in the year of the Armenian calendar 1084 and in the year of Christ 1634. It was renovated in the Armenian calendar year 1261 and in the year of Christ 1812.” It is said that decorative stones from the ruined Tovmas Arakyal Monastery were used for the renovation. [2]

The ruined Srp Tmmas Arakal (Sourp Tovmas Arakyal) Monastery is located in the eastern portion of Yoghoun Olouk village, in a small gorge, at the intersection of roads connecting several villages with Antioch. On the holiday of Khachverats (Exaltation of the Holy Cross), a pilgrimage to the monastery was organized. Young people, leading animals for sacrifice, were at the head of the procession. They were followed by young girls carrying baskets of fruits decorated with boughs of basil. Then, the senior citizens arrived holding the hands of their grandchildren. The crowd, accompanied by song and dance,dhol and zourna, would make their way to the monastery. When they reached the site, the young girls would fetch water from the spring. Women would wash and clean the wheat. Grandfathers would prepare the harisa cauldrons while children went off to the forest to collect firewood. The priest would sing hymns out in the open and then bless the salt to be fed the sacrificial animals. The young men would then see to the butchering. The harisawould cook slowly while tables were spread with appetizers and drinks brought from home. The dhol-zourna music would invite pilgrims to get up and form a circle dance. Guns would be fired into the air. Games and contests would be organized. The following day, after the Holy Liturgy, the madagh (sacrifice) would be blessed and the harisadistributed. [3]

The ruins of Aruklen (Arekli, Arekni or Areki) are located to the north of the village, on a hilltop. Only the arch-like altar is standing and it’s not known if it served as a pagan temple or a Christian church. Near the ruins are 18 dried out wells. The only well with water, providing a refreshing drink in the summer heat to passersby, is a bit distant. [4]

Kulkuloun (kulkulan - babbling) is the name of a spring located to the west of Yoghoun Olouk village. Its water flows from underneath a huge cliff. A bit distant is a 70 meter long and 20 meter wide slab stone called Apighen Seoul (apeghayin saluh= Stone of the Monk). There’s a cave, called Magharen Diunehiurk (karayrin danik=Roof of the Cave) on a mountain in the vicinity of the same village. The cliffs on the lower section of the mountain have an interesting formation, leading residents to call this area Ariven Pouash(Sun’s Mane). Another ancient site is the nearby hillock called Sandiren Surtuh (Hill of the Mortars), where there are shards and fragments of mortars from ancient times. [5]

Another holy site is a cave called Supurpout (Sourp Ourpat=Holy Friday). In the cave there are two large natural stones resembling a grave. On Fridays, Armenian and Greek Orthodox faithful would come here to pray and make sacrifices. According to folklore, Nanira (daughter of Great Bibor, Prince of Telelia) was romantically involved with their shepherd, Balloum. When the prince engages his daughter with the prince Great Pert, the girl and her lover flee to the mountains and take refuge in this cave. The two are then killed by the girl’s father. The intermingled blood of the lovers is miraculously transformed into a spring. Because the two were killed on a Friday, the cave was namedSourp Ourpat (Holy Friday). [6]

Other forgotten holy sites in the area were the ruins of a huge structure called Venkuh(Vank=Monastery), and Khidvoudz Gighitseh (Adorned Church), a cave/heritage built into a cave. Inside there are a sculpted cross and a small well. [7]

While the Vank no longer survives as a church, it retains its folklore. Years ago, the monastery served as a center of education with a convent of virgins. The daily needs of the monastery were taken care of by Marianos the mule driver, who was much loved and respected by all. One day, however, a disagreement broke out at the monastery. One of the virgins gives birth. The monks accuse the mule driver of the transgression and exile him and the child. Taking the child, Marianos withdraws to his hut alongside the monastery. By a miracle, the hut separates from the monastery. The pent up resentment at being insulted so eats away at Marianos over the years and he eventually falls ill and dies. Before being wrapped in a shroud, when they wash the corpse according to tradition, they notice that the mule driver was actually a woman. The monks declare her innocent, adopt the child, and beatify Marianos. [8]

There’s another interesting ancient site, called Diregli Maghara (Cave with Columns), near the Vank. In the cave are hand carved columns, also places to sit and sleep. It was used as a hiding place. [9]

Sourp Prgich Church, built on the ruins of an older church, is located in the village of Kheder Beg. In contrast to other churches in the other villages of Mousa Ler, this one has a belfry. [10]

Famous is the old huge plane tree (circumference of 94 meters and a height of some 65-70 meters) in the village. A room had been carved into the massive trunk and was periodically used as a café, store and barn. It is recounted that at one time candles and incense were burnt in the tree’s grooves. This was probably the traces of an ancient ritual. For this reason, it was also called Ee Der, from which was derived the village’s appellationEeddeir. (In common parlance, villagers called it Kheder Beg Eeddeir. Near this tree is a spring which, after joining with other springs, forms a stream that powered a number of mills before emptying into the sea. There were cafes under the tree were men from the village would congregate. [11]

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