The calendars of the Armenians, Romans, Hebrews, Syrians, Greeks, and Egyptians contain texts, while those of other peoples only have the names of months and their length. Other Anania wrote several books on weights and measures. He extensively used the work of Epiphanius of Salamis to present the system of weights used by the Greeks, Jews, and Syrians, and his own knowledge as well as other sources for those of the Armenians and Persians. Anania wrote several works on precious stones, music, and the known languages of the world. Anania's discourses on Christmas/Epiphany and Easter are discussions on the dates of the two feasts. In the first, he uses a lost work he ascribes to Polycarp of Smyrna and insists that the Armenian custom of celebrating Christmas and the Epiphany on the same date is truer to the holidays' intent than celebrating them separately as is common elsewhere in the Christian world. Traditions and legends Anania also wrote on herbal medicine, though none of his medical writings have survived. He is traditionally credited with the discovery of the miraculous flower called hamasp’iwr or hamaspiur (համասփիւռ). One 16th century manuscript mentions that he dealt with its therapeutic properties. It has been identified by modern scholars as Silene latifolia (white campion). He discovered the plant in Dzoghakert (near modern Taşburun, Iğdır, Turkey) and used it medically. According to a later legend, he taught alchemy to the king of Venice. Legacy Influence in the Middle Ages Anania laid the foundations of the exact sciences in Armenia and greatly influenced many Armenian scholars who came after him. Hovhannes Imastaser (Hovhannes Sarkavag) and other medieval scholars extensively cited and incorporated Anania's works. In a 1037 letter, Grigor Magistros, a scholar from the Pahlavuni noble family, asked Catholicos Petros Getadardz for Anania's manuscripts of his K’nnikon, which were locked up at the catholicosate for centuries. Grigor used these as a textbook at his school at the Sanahin Monastery. Anania may had also influenced Byzantine Armenian scholars, such as the 9th century philosopher Leo and the 14th century mathematician and grammarian . Reemergence in the modern period In the printed age, passing references to Anania were made as early as 1742 by Paghtasar Dpir, but it was not until the latter half of the 19th century that Anania and his work became a subject of scholarly study. In 1877 Armenian linguist and philologist Kerovbe Patkanian published a