In recent years the religious authorities at Etchmiadzin printed the following prohibition in the church calendar: "It is forbidden to run about the fire." But the festival is celebrated nevertheless. [128] That it originates in the pagan festival held in honor of Mihr there is little doubt, for the month of February corresponds to the ancient Armenian month Mehakan, which, translated into modern Armenian, Mihragan, means belonging to Mihr, or more loosely, the Festival of Mihr. SECTION 2. THE DAY OF THE DEAD AND VARTAN'S DAY The festival in commemoration of the dead is celebrated on the first day after Easter, and may be regarded as a reaction against the lenten fasts. Families of Armenians, loaded with picnic baskets, packages of food, and bottles of wine, flock to their cemeteries in great numbers. Priests are paid small fees for standing over the graves of the dead to chant prayers for the salvation of the departed souls. Over the graves of the recently dead stand the bereaved relatives of the deceased, lamenting loudly and bewailing a fate which they know must some day be their own. A more maudlin spectacle could not be imagined. Here and there are seated groups of families eating and drinking and laughing all the more heartily for the enforced abstinence of the preceding weeks; while standing beside this grave or that is a priest in black robe and high hat, chanting a prayer for the dead, and incidentally earning his daily bread. Eating seems to be the chief amusement; even the mourners eat after they have faithfully mourned, and the priests too come in for their shares after all possible fees have been earned. Altogether it is a post-lenten festival in the full meaning of the term, and much in contrast to the wholesome enjoyment and the light-hearted gaiety so characteristic of Vartavar. It has been witnessed in Constantinople by Armenians I know, who have given accounts to me. Whether or not it is carried out in this manner in the villages and rural districts I am not aware, but I should be very much surprised to learn that it was, for I should certainly regard the festival in this form as a product of the artificiality of city life. In the absence of wholesome amusements and of the community solidarity characteristic of the Armenian village, contact with city-bred folk would inevitably result in a shift of standards of judgment and valuation, together with a break-up in old habits of thought and life; and as the people have no common play-ground, so to speak, except the poor denuded cemetery allotted them by the Turkish government, one can well excuse the ugliness of the spectacle. The Armenian has Vartavar, a real festival, and need not look with shame upon this festival in commemoration of the dead.