The whole truth about Caucasian Albania withheld by Armenian historians. «Through the prism of history»

At present, Armenian historians, with an art worthy of a better cause, are intent on "armenizing" the history of Azerbaijani Albania, its culture, religion, language, etc.

In so doing, Armenian historians are putting chronological bounds to the existence of Azerbaijani Albania asserting without evidence that the country ceased to exist in the beginning of the 8 century due to the Arab invasion. However, sources reasoned that following the liquidation of the Mihranides dynasty in 705 the fragments of the Albanian statehood preserved and made a comeback after he dissolution of the Abbasid caliphate in mid-9 century in the form of small principalities.

Thereafter, despite invasion of Arabs and later Turks-Seljuks in the 11 century and Mongols in the 13 century, the territorially reduced Albanian statehood lived on. A capital of the Mihranides dynasty, a town f Barda (Partav) gained importance throughout the entire South Caucasus. Even better, under the caliphate Barda proved to be a center of Arab viceroyalty ill mid-10 century.

As for Albanians proper, they had never lost their ethnic identity up to the 19 century. Testifying to this are medieval Christian cult monuments of Azerbaijan – monasteries and hachdashes – sepulchral stone crosses of the period of Azerbaijani Albania and separate Albanian principalities that came into being after its dissolution.

In his work “Melikdoms of Hamsa” Armenian writer of the 19 century Raffi (Hakob Melik-Hakobyan) wrote about Karabakh Christians: "This people used to live independently on Echmiadzin, have its own spiritual rule as it went with Agvank catholicosat throughout centuries ".

It should be recognized that since early Middle Ages till 1836 the religious institutions mentioned above were led by the Albanian Apostolic Church which was autocephalous and independent from the 4 century to 1836.

Centers of the Albanian patriarchate were Chola, from 6-8 centuries  – Barda; in the  8-9 centuries – Berdakur; then Harek-Hamshi (not far from Kedabek); for a short while – a church of Dadivank in honor of Dadi (Mar-Elyse), а disciple of Apostle Thaddeus in Khachen and, finally, Gandzasar (Gandzasar cathedral).

As is known, the ethnos exists and lives in terms of territory, state and church. Armenians had none of the above. For that very reason, the Armenian church performed functions of state from 1441 to 1918 when the first Armenian state came into being in the Caucasus.

As distinct from Armenians, the Albanian apostolic, autocephalous church that took spiritual care of the Albanian ethnos from 4 century to 1836, and had been the church for the entire Albanian kingdom from the 4 to 8 centuries. Note that since the dissolution of the Mihranides dynasty in 705 the Albanian church served the Albania ethnos in the resurrected Albanian kingdoms. As distinct from the Armenian church, the Albanian apostolic autocephalous church had never parted from its territory, from its Albanian principalities and ethnos, and with few exceptions (migrations) it remained on its own territory and historical homeland.

It should be remembered that there is a vast number of Christian monastic ensembles of Albania on territories of modern Armenia and Azerbaijan. First emerged in ancient countries of the East in the pre-Christian period, Albania included, the monkhood was widely spread in Christian countries. As for Azerbaijani Albania, the monkhood gained ground straight after the adoption of Christianity as national religion I the 4 century.

One must allow that active cult construction begins with reign of Albanian kng Vachagan the Reverend (493-510) whose czardom fell on political and cultural flourishing of Albania. He was anxious to achieve religious unity of the country, transform Christianity into the official religion, persecuted fire-worshippers and other heathen sects, opened schools, built new and restored destroyed churches, etc.

Moses of Kalankatuy reports that "…he built as many churches in the East (i.е.Albania) as days in year ". Note that the monasteries were founded by men of property, mendicant friars but most frequently by rulers of Albanian lands. Thus, Prince Hassan Jalal made a huge donation to the construction of monastery complexes. Besides, he built new monastery ensembles, even restored old buildings beyond the boundaries of his lands.

What is important to notice is that monasteries were erected in populated localities, mostly in mountain areas where the very nature protected them: on rock slopes, banks of tumultuous rivers, etc. This was explained as being due to the fact that during hostile invasions the monasteries served as fortresses protecting both ministers of religion and residents of surrounding communities and towns. It was no mere coincidence that monasteries were encircled by fortress walls and defensive towers. Thus, a territory of Amaras monastery (9 century) in river Agaoglan was enclosed by a high fortress wall with four angle towers.

It should be borne in mind that Tatev monastery (Zangezur in the 9-11 centuries, now a territory of Armenia) was located above a river canyon and had no dyke. In turn, monastery of Agartsin (9-13 centuries, now a territory of Armenia) was located in a dell. Of interest is the location of Mahruh monastery (Zakatala region of Azerbaijan, 4 century): at a great distance from the road and populated localities at the mountain peak and remote woodland.

It should be added that a territory of St. Elisha monastery (Kelbadjar region of Azerbaijan, 6-13 centuries) is located on a spur of Mt. Murovdag surrounded by high hills and canyons. Access to the monastery is hampered due to terrain – scarp slope and fortress walls. Finally, there is the Sevan monastery is located on a volcanic island near lake Geycha.

A special emphasis was laid on erection of monasteries. They were showered with gifts and agricultural lands by princes. It was the concentration of vast material resources and various economic and cult functions at monasteries that led to the building of numerous facilities and architectural ensembles. As a result, monasteries played an important role in the life of the Albanian people: they were not only cult centers but hearths of culture, art and education as well.

It is characteristic that monastery ensembles of Azerbaijani Albania had manuscript funds and schools. Thus, there was a hotel and a library in Khoshavank, a spiritual centre of the Albanian Khachen principality (10- 15 centuries). Also, there were a granary and private premises in Khotavank; a school and a manuscript repository in Gandzasar, a residence of the Albanian catholicosat. Note that the Albanian catholicoses were titled Gandzasar catholicoses that had later turned it into "capital cathedral of Albania ".

As for independence of Gandzasar, Armenian author Raffi wrote: "It is well-known that the catholicosat of Agvank existed for fifteen centuries, starting from times of Grigoris (grandson of Gregory the Illuminator) to 1828.Various monasteries of Agvan, and latterly a monastery of Gandzasar in the province of Khachen in Karabakh served as a residence for the Catholicos". In his work Armenian Catholicos Simeon Yerevantsi refers to names of Albanian Catholics calling them Agvanian and thus distinguishing them from Armenia proper.

From architectural standpoint, Albanian monasteries were excellent examples of local architecture. Built at different times, they provided insight into architectural splendor of the reviewed period. In many cases the ensembles were formed not right away but through centuries which mattered most for creation of their architectural treatment. Of interest are reasons of their erection and naming practices.

There is a further point to be made is that monasteries of Azerbaijan were rarely named after traditional saints. Most frequently the monasteries were dedicated to the Blessed Virgin as honoring the woman- guardian of the hearth and fertility in Albania. Another typical Albanian cult was the honoring of apostles, for instance, St. Elisha. The latter was enlightener of Albania who gave impetus to the spreading of Christianity in Albania, 1 century and the erection of the first apostle church in Kish (Sheki region of Azerbaijan).

It is important to note that the monastery site selection was dependent upon some circumstances. Very often the monasteries were erected on "holy" grounds. For example, the Tatev monastery was laid on a site of an ancient sanctuary of the 9 century. Besides, there are interesting facts going back to epigraphic inscriptions of monastery complexes. Also, there were interments on territories of monastery complexes. Besides, manuscripts and crosses were stored at Khotavank monastery (Kelbadjar region, 13 century). There was a grave of Vachagan III with a triangular tombstone and a cross in a chapel of St. Elisha monastery. Vachagan III was famed for erecting a vast number of churches. Gandzasar was a burial place for Jalalid princes, as well as catholicoses and nobility of Khachen. After the 7 century when invasion of Arabs changed usual mode of life and world outlook in low-lying regions while the population of mountain regions still maintained Christianity, it was a monastery form of religious organization that helped some provinces to retain the old religion and live a quiet life.

Among documents deposited in the archives of the Armenian catholicos in Matenadaran there are edicts going back to Albanian monasteries located in modern Armenia and occupied territories of Azerbaijan in Karabakh. Later on, when translating and publishing documents of Albanian churches, Armenian authors added names of their fellow countrymen to its headings and contents. As a matter of fact, these edicts fortified rights of the Albanian clergy to its estates in Karabakh and Zangezur under which rulers of the states of Garagoyunlu, Aggoyunlu and Safavides guaranteed them property and tax immunity.

Thus, under an edict of Begum-hatun, wife of Sultan Jakhanshah Garagoyunlu dated 1462 granted to Gandzasar Catholicos Ioannes which certified his patriarchal rights. Also, the edict suggested public servants of the given district to avoid oppressing the clergy and even help them if necessary.

It is worth reminding that edicts of the 15-16 centuries provide some information about borders of eparchies and estates subordinated to Gandzasar throne.

Of interest is the fact that in edicts of Azerbaijani rulers an order of the Albanian clergy was referred to as Catholicos while an order of the Armenian clergy irrespective of its position was titled in documents as vardapet, sometimes keshish which means a priest. Note that edicts of Albanian catholicos preserved in many cases Albanian geographical names that no longer used (since the 10 century) in Arab and Persian scripts, for instance, "Agvank", "Khachen", "Gandzasar", etc.

Another large Albanian church center of Albania was Syunik metropolitan of Tatev. After 1836 the Albanian metropolia was liquidated and its documents taken to Echmiadzin together with documents of Tatev monastery of Zangezur.  

It must be acknowledged that in the second half of the 17 century the Tatev eparchy included 14 districts: Gegvadzor, Bagaberd, Kakavaberd, Matsr, Achanan, Dilaberd, Magandzhug, Barkushat-Zangezur, Kashtag, Chavintur, Karadag, Veridzor and Sisian. In turn, these 14 districts included 264 villages. It was obvious that the authority of Tatev spread not only on the central part of historical Syunik but on an extensive area of Karadag with dominant Albanian population on the right bank of river Araxes as well.

There are edicts of Sultan Jahanshah Garagoyunlu, Safavid shah Ismail I on subordination of the clergy of Geycha vilayets tо an abbot of Tatev monastery. In the meanwhile, under edicts of Azerbaijani rulers of the 15-16 centuries, estates granted to Christian monasteries under Shariah law were deemed to be eternally indefeasible monastery property. This notwithstanding, in the centuries that followed there was permanent squabbling between monasteries for land estates. Granting this, shahs had to issue new edicts reaffirming that these estates were "truly Shariah interminable Wakfs and secured "to a given monastery. Suffice it to say that 4 various Shariah and other acts continued to this day 15 villages and two estates of Tatev monastery located on the historical territory of Azerbaijan – Zangezur (a territory of the Albanian region of Syunik).

It ought to be noted that edicts issued by rulers of the states of Garagoyunlu, Aggoyunlu and Safavides provide interesting information about administrative apparatus, administrative division and tax system solely of Turkic origin.

For instance, edicts refer to vilayets of Chukhur –Saada; tumans Nakhchivan, Kapanat, Karabakh, Arran, Arasbar and Geycha.

To sum up, the source materials reaffirm that the ancient Christian heritage located on a territory of modern Armenia and occupied part of Karabakh goes back to the heritage and history of Azerbaijani Albania. Note that since early Middle Ages Azerbaijani Albania had been centuries-long important political and religious center of the Christian population of North Azerbaijan.