This year, Diyarnıntaraç will be celebrated on February 14, while the Surp Sarkis Feast will take place on February 15. I’m not sure if these holidays can be associated with St. Valentine, but for Armenians, these days represent not only hope, fertility, marriage, and purification but also have connections to the land and crops.
TAMAR GÜRCİYAN
As Valentine’s Day approaches, I wanted to put into writing the Diyarnıntaraç and Surp Sarkis feasts, which we recently discussed on Radyo Agos as Parrhesia Collective. This year, Diyarnıntaraç will be celebrated on February 14, while the Surp Sarkis Feast will take place on February 15. I’m not sure if these holidays can be associated with St. Valentine, but for Armenians, these days represent not only hope, fertility, marriage, and purification but also have connections to the land and crops.
Diyarnıntaraç represents the presentation of Jesus at the temple when he was forty days old. In different regions, this holiday is known as Molorod (Malatya), Meled (Harput), or Derindas (Amasya, Harput), among others. The origins of this holiday are believed to date back to ancient pagan traditions, with connections to Mihr, the god of the sun and fire. One of the most fascinating traditions of this holiday is lighting a fire, with a strong belief in its purifying power. It is believed that when the Derindes fire is lit, it brings mild weather, abundant crops, and blessings for newly married couples.
In the Sasun region, children would celebrate Derindes by shouting, “Derindes! Half of February is gone, and half of our harvest and threshing is done!” Men would gather branches and leaves on the roof and wait for the priest to come and light the fire. After the liturgy, the priest and choir members would sing hymns, including the Antasdan hymn, which is still sung in churches today. Antasdan is a blessing ceremony for crops and lands, praying for a bountiful harvest and peace around the world. The word Antasdan, also meaning “vineyard,” “farmland,” or “village,” reflects the locals’ relationship with the land. After the hymn, shepherds would smear soot from the leaves they burned on their animals in the barn and place charred wood pieces from the fire in their fields. Women would mix the ashes with salt and feed it to their animals to bless them and ensure fertility for their land and livestock.
The Surp Sarkis Feast is celebrated nine weeks before Easter, on a Saturday. Surp Sarkis is depicted as a commander and warrior, riding a horse and holding a sword. In Harput, it was believed that on the night of Surp Sarkis , he would ride his horse across rooftops. That night, women would fast, placing flour and dough near the chimney, hoping to see his hoofprints the next morning and praying for a prosperous year. Before this feast, young girls from almost every region would fast for one to three days as part of a vow. In some regions, they believed that seeing Surp Sarkis in a dream meant their vow had been accepted. Upon waking, they would drink water placed at their bedside. In other regions, girls who went to bed without drinking water believed that the person who gave them water in their dream would be the one they would marry.
Both the Surp Sarkis and Diyarnıntaraç celebrations carry elements that can be associated with Dir, a god in Armenian mythology known for wisdom, writing, education, dream interpretation, and fate. Dir, seen as the scribe and messenger of the chief god Aramazd, was believed to record human deeds, interpret dreams, and guide souls to the afterlife. Thus, it is not surprising that Surp Sarkis is believed to appear in dreams and reveal to young girls the person they will marry in the future.
I first learned about Surp Sarkis through my visit to Malatya. Before that, I couldn't distinguish whether the saint depicted on my grandmother's gold necklace was Surp Kevork or Surp Sarkis. It was only after visiting Malatya that I formed a clear image of Surp Sarkis. The Vank of Malatya is located on a hilly, rural terrain. During my visit, my mother’s cousin, Aunt Elmas, told me how my mother and her friends used to play at the fountain there and described her childhood memories of Surp Sarkis . It was as if Surp Sarkis , with his white horse and sword, had just emerged from the mountainous landscape I saw before me. It was only then that I could truly visualize Surp Sarkis within Malatya’s topography.
These feasts and holidays reflect the relationship between Armenians and the land. From the early 19th century onward, this connection gradually diminished with migrations from rural areas (kavar) to large cities. Rituals changed and, in some cases, disappeared altogether. The meanings of these rituals were lost, making their practice seem pointless.
In a world facing climate crises, perhaps it’s time to remember where we came from, how we lived, and what we celebrated—and maybe even create new traditions and meanings. Wishing both singles and couples a Valentine’s Day that celebrates production, crops, abundance, and love rather than consumption.
(Information on various regional celebrations was taken from the Houshamadyan site; see Houshamadyan.)