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ARMENIA
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VOL. II.
ECCLESIASTICAL HISTORY
BY
■EMBER OF THE ABHENIAN DISTITVTION AND ACADEHT
OF ST. LAZARO AT VENICE
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PRINTED
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OXFORD
We have already, in the second
part of this vork, briefly related how
Christianity vas first introduced into
Armenia; the present volume is in-
tended to give a separate and more
complete historical sketch of the Ar-
menian Church.
ARMENIA AND THE ARMENIANS
VOL. II*
PAET THIBD
ECCLESIASTICAL HISTORY
HISTORY
O F
THE AKMENIAN CHURCH
FIE3T AND SECOND CENTDKT.
I
Origin of Cbristianity in Armenia. — Abgar^s Messengers to
Alarinus. — Abgar^s letter to Jesus Christ. — Our Lord's
answer. — His portrait. — Thaddeus the Apostle. —
Prince Sanadrug.
The origin of Christianity in Armenia
dates from the time of its king Abgar, who
reigned at the beginning of the Christian
era ; he had his seat of government in the
city of Edessa and was tributary to the Ro-
mans.
Herod Antipas, the tetrarch of Judea,
was hostile to king Abgar but was unable to
injure him except by exciting the Romans
against him ; he therefore accused him falsely
to the Emperor Tiberius of rebellious projects.
— 10 —
King Abgar on being made acquainted
with this accasation, hastened to send mes-
sengers to the Roman general Marinos, then
governor of Syria, Phoenicia and Palestine,
for the purpose of yindicating himself.
During their stay in Palestine these mes-
sengers — among whom was Anan6, Ab-
gar's confident — hearing of the wonders
that were wrought by our Saviour, deter-
mined to visit Jerusalem, in order to gratify
their curiosity.
When therefore their mission was con-
cluded, they proceeded thither and were fill-
ed with wonder at witnessing the miracles
performed by Jesus our Lord. On returning
to Armenia they related all the parti-
cular to their master. Abgar after having
listened to their narrative, became satisfied
that Jesus was the son of God, and imme-
diately wrote to him as follows :
« Abgar, son of Arsham, to Jesus, the great
Healer, who has appeared in the country of
Judea at the city of Jerusalem — greeting.
Lord, — I have heard that thou dost not
heal by medicines but only through the
word; that thou makest the blind to see,
the lame to walk ; that thou cleansest the
lepers and makest the deaf to hear; that
thou castest out devils, raisest the dead, and
healest through the word only. No sooner
— 11 —
had the great miracles, that thou perform-
est, been related to me, than I reflected
and now believe that thou art God and the
son of God, descended from heaven to per-
form these acts of beneficence. For this rea-
son I have written thee this letter, to pray
thee to come to me, that I may adore thee
and be healed of my sickness by thee, accor-
ding to my faith in thy power. Moreover I
have heard that the Jews murmur against
thee and seek to slay thee. I pray thee,
therefore, come to me ; I have a good little
city, which is enough for both of us, and
there we can peaceably live together. »
Abgar in sending his messengers, gave
them instructions to offer sacrifices for him
at the temple at Jerusalem. It is said also,
that he sent with them a painter in order
that if the Blessed Saviour would not come,
he might at least possess a portrait of him.
Greek historians, however, relate that the
painter was the same Anan6, the king's con-
fident, who was skilful in painting.
The messengers on their arrival at Jeru-
salem, wished for an opportunity to see
Christ ; but not presuming to approach him,
as the day happened to be that of His tri-
umphal entry in Jerusalem, they applied to
Philip, one of the Apostles, and said, « We
wish to see Jesus to deliver our Master's
— 12 —
message to him. » Philip then, accompanied
hy Andrew, went to Jesus and acquainted
him with the ohject of the messengers' visit.
Jesus thereupon testified much joy and dic-
tated the following reply which was written
down by the Ap. Thomas.
« Blessed be he who believes in me with-
out having seen me; for thus it is written
of me : Those who see me shall not believe in
me; and those who do not see me, they
shall believe and be saved. In as much a?
you have written to me to go to you, know
that it is necessary I should fulfil here all
for which I have been sent. And when I
shall have done so, I shall ascend to Him
who sent me; and then I will send you one
of my disciples, who shall remove your
pain, and shall give life to you and those
around you. »
It is related that the before - mentioned
painter in seeking to take the features of
our saviour, being unable to execute his
design, on account of the multitude, was at
last seen by our Lord, who causing him to
approach, took a handkerchief, and passing
it over his sacred face, miraculously impress-
ed on it an admirable likeness of his count-
enance, and giving it to Anane, desired him to
take it to his master, as a reward for his faith.
— 13 —
Abgar's messengers returning to Edessa
presented our Lord's letter, together with
his sacred likeness, to their Master. The
king on receiving them was filled with joy,
and reverentially causing them to be placed
in meet custody, awaited the fulfilment of
our Lord's promise.
After the Ascension, Thomas the Apostle,
according to our Lord's desire, sent Thad-
deus, one of the Seventy, to Abgar. On his
arrival at Edessa, he went to one Tobias, a
prince of the Pakradunian tribe and conse-
quently a Jew by origin. This prince having
received the Apostle in his house, became a
believer in Christ. The Apostle then began
to perform many miracles upon sick people,
and his fame being spread throughout the
city, reached king Abgar, who thereupon
sent for the prince Tobias, and desired him
to bring the Apostle to him. This was done,
and Thaddeus being introduced to the king,
instructed him in the faith and healed him
of his sickness. He likewise miraculously
bealed many of the sick, and having instruc-
ted all the people of the city in the new
doctrine, baptized them, together with the
king and his Court. All the temples, dedi-
cated to idols, were shut up, .and a large
Church was built. Thaddeus then created a
bishop to rule the new congregation, select-
ing a silk -mercer, the king's cap -maker,
— 14 —
for that office and giving bim the name of
Add^.
It is related that apon the principal gate
of Edessa, was placed the statae of a Greek
idol, which, all who entered the city, were
obliged to reverence. King Abgar ordered
this to be taken away, and placed in its
stead the sacred portrait of our Lord, with
this inscription : « Christ God, he who hopes
in thee, is hot deceived in his hope ; • at the
same time ordering all those who entered
the city, to give it divine honour.
This conversion of king Abgar and of the
Edessians took place in the 30^*» year of the
Vulgar Era, or in the thirty third year after
the birth of Christ.
Shortly after, Thaddeus, desiring to spread
the light of the Gospel in other parts of the
country, went to Inner Armenia to visit Sa-
nadrug, who then resided in the province of
Shavarshan or Ardaz. Sanadrug became a
christian shorly after the arrival of fhe A-
postle and was baptized, together with his
daughter Santukht and a great number of
the chiefs and common people. Here Thad-
deus, also consecrated a bishop, named Za-
chariah, and then proceeded to Upper Ar-
menia; but finding the people there unwill-
ing to listen to his preaching, he left them
and went to the country of the Aghuans.
Abgar, in his zeal for the faith he had
just embraced, wrote to the Emperor Tibe-
rius in favour of Christ, informing him how
the Jews unjustly crucified him, and exhort-
ing him, at the same time, to believe and
command also that others should adore the
Saviour. Thus many letters passed between
the two monarchs on the subject of. his di-
vine mission. He also wrote to Ardashes,
king of Persia, and to his son Nerseh, the
young king of Assyria, exhorting them to
become believers in Christ. However, before
he received replies to these, he died, in the
third year of his conversion to Christianity.
n
King Anane. — Martyrdom of the bishop Adde. — King Sa-
nadnig. — Quecu Helena. — Return of S. Thaddeus to
Armenia. — Chrysos and his followers.— Martyrdom of
S. Thaddeus.
On the death of king Abgar the kingdom
was troubled by the pretensions of Sanadrug,
his nephew, who proclaimed himself king of
Armenia in the province of Shavarshan,
while Anan6, the son of the deceased mon-
arch, ascended the throne of his father in
Edessa.
The first acts of king Anan^ in assuming
— 16 —
the crown, were to apostatize from the faith
he had so lately embraced, and to endeavour
to persuade his people to follow his exam-
ple. He reopened the temples , and pub-
licly worshipped the idols which they con-
tained. He projected ^;he removal of the sa-
cred likeness of our Saviour, which had beea
placed by king Abgar in a niche over the
principal gate of the city.
But Add6 , the bishop , being inform-
ed of the king's design, in company with
some of the faithful, went by night to the
spot, and covered the niche with a wall,
thus endeavouring to turn the king's
thoughts from the execution of his design.
Anan^ then sent to Add^, directing him to
make for him a diadem, as he had done be-
fore for his father. The bishop replied : « My
hands shall never make a diadem for the
head that bows not in adoration of Jesus
Christ. » The king, incensed at this reply,
immediately directed that the feet of the holy
bishop be cut off. The executionner found
Add^ in the church preaching to the people,
and immediately fulfilled the atrocious or-
ders he had received from the king. The
holy bishop died in consequence, and thus
became the first christian martyred in Ar-
menia.
• At this period Anan6 began to repair his
royal mansion at Edessa. Being present di-
— 17 —
recting the workmen who were placing a
large marble pillar, it suddenly fell upon
him and broke his legs, in consequence of
which he died; thus was he punished for his
savage barbarity towards the martyred bi-
shop Md6.
Sanadrug, who reigned in Shavarshan,
had also apostatized from Christianity. On
being informed of the death of Anan^, the
late king, he immediately marched to Edes*
sa. The people of the city, who were christ-
ians, alarmed at the news of the approach
of Sanadrug, sent to him and ofEerod to
submit, if he would swear not to molest
them in the exercise of their religion, nor
commit any kind of violence on them. This
oath Sanadrug took ; but once in Edessa, he
massacred all the males of the house of Ab-
gar. He sent queen Helena, Abgar's relict, to
Eharan, giving her the government of Me-
sopotamia, in return for the kindness he had
received, through her, from his uncle. Queen
Helena remained firm in the christian faith;
highly endowed with the gifts of divine
grace, she went on a pilgrimage to Jerusa-
lem, and a famine breaking out there, in
the days of the Emperor Claudius, she sent
for a large quantity of corn from Egypt, arid
distributed it to the poor. On her death she
was interred with great pomp before one of
the gates of Jerusalem, and having been re-
— 18 —
garded as a public benefactress, a magnif-
icent mausoleum was erected over her re-
mains.
When the news of the apostasy of A-
nan^ and Sanadrug reached Thaddeus, he
was greatly grieved ; and although he was
then in Cesarea of Cappadocia, where he had
erected several churches and appointed as
bishop one Theophilus, he determined to re-
turn to Edessa again to preach the Gospel
to Sanadrug. On his reaching the borders of
Mesopotamia, he fell in with an embassy
sent by the Romans to Sanadrug, composed
of five persons, patricians, of whom the
chief was called Chrysos. Thaddeus convin-
ced them of the truth of Christianity, con-
verted and baptized them, and conferred
priest's orders on Chrysos. They then, giv-
ing up all their property, followed the A-
postle and became preachers of the Gospel,
and were known by the name of Followers
of Chrysos. In the course of time each of
these good men obtained the crown of mar-
tyrdom.
On the news of these conversions reach-
ing Sanadrug, he invited Thaddeus to meet
him in Shavarshan, where as soon as he ar-
rived, he put him to death not sparing
even his own daughter Santukht, who re-
fused to apostatize from the faith she had
learned from the holy Apostle. At her death
— 19 —
manj miracles were wrought, which were
the cause of the conversion to Christianity
of many of the heathens ; among whom was
a very celebrated chief, who being baptized,
together with all his family, was called Sa-
muel, and was put to death by order of the
king. A princess of the name of Zarman-
takht became also a convert together with
all her household, to the number two hun-
dred persons; all of whom suffered death in
consequence^ As for Chrysos and his follow-
ers, they retired on the Dzaghgui mount
near the source of the Euphrates , and
devoted themselves to an ascetic life.
Ill
The Apostle Bartholomew and the portrait of the Virgin.—
He erects a Nunnery. — Several conversions effected by
him. — He is martyred. — The nuns. — Jude the Apostle.
— Relics of the Apostle St. Thomas. — Some of the Se-
venty two disciples. — Chrysos and Sukias. — The mar-
tyrdom of Chrysos and his followers.
At this time, A. D. 50, Bartholomew the
Apostle came into Armenia, bringing with
him the portrait of the Virgin Mary, of
which portrait Moses of Khoren says, that
« St. John the Evangelist having painted
— 20 —
tho portrait of the holy Vii^n upon C3rpTes3
wood, when her last hour arriyed, the A-
postles prayed her to ble» it, that it might
be a consolation to them, and a meaos for
healing the sick. The holy Virgin in fblfil-
meut of their wish^ placed the portrait upon
her &ce, and then gave it to them as a re-
membrance. »
After the death of the holy Tii^in, Bar-
tholomew^ who was not present at hor last
hoar, coming to Jerusalem , • was much
grieved at not finding her still alive. He
then prayed the other Apostles to permit
him to open her tomb, that he might see
her for the last time. Upon granting this
request^ they discovered that her assump-
tion had taken place ; and the Apostles, in
order to comfort Bartholomew, gave him
the portrait on cypress wood in accordance
with his wish- This portrait the Apostle
brought with him to Armenia, and arriving
in the territory of the Antzevatzies, he
wrought many miracles through the same ;
then having built a church near a river,
and dedicated it to the Holy Virgin, he de-
posited the sacred relic therein, and on a
mountain near by he erected a Gross.
He erected also near the church a nun-
nery calling it « The Convent of Souls, »
appointing Mary, sister of a chief named
Hussig, to be Abbess. Then the Apostle
— 21 —
preaching the Gospel in Lower Armenia,
converted numbers to Christianity ; among
others Okohi or Takuhi, the sister of Sa-
nadrng, with the principal oflOicer of her
household. Sanadrug on being informed
of this, caused her to be seized and put to
death. He also laid hands on Bartholomew,
&jed him alive, and then crucified him in
the city of Arevbanus, where his remains
were interred.
Then Mary, the Superior of the Convent
founded by Bartholomew, gave up the care
of it to Anna her second, and crossing the
river built a hut on a lonely spot, where
she led a solitary life , during the remainder
of her days. Anna, her successor, shortly after
following her example, ended her days in
religious isolation. The other nuns, who
were left behind in the convent, ended their
lives some in austere seclusion, some by
martyrdom. This Convent was, afterwards,
rebuilt by St. Gregory the Illuminator, of
whom it is recorded that he took the Cross
erected by St. Bartholomew, and carried it
with him wherever he went, by which
means many miracles were performed. After-
wards this same Cross was placed upon
the tomb of king Tiridates.
Jude, another of the Apostles, also came
into Armenia, and was put to death in the
city of Ormi where he was also buried. We
— 22 —
are also told, that some of the bones of the
Apostle Thomas, who suffered in India, were
brought into Armenia, and placed in the
village of Hoghtz, in the province of
Aghtznies.
At this time Eghish&, also a disciple of
Thaddeus, who was ordained bishop by St.
James the brother of our Lord, accompanied
by three disciples came into Upper Arme-
nia, where, by his preaching many converts
to Christianity were made. He suffered mar-
tyrdom on the plain of Zartuni.
Eusthatius, one of the Seventy, Came also
to Armenia, and was put to death in Sunia,
and his remains were interred in the place
now called by his name Sdathev or Dathev.
Thus was Christianity introduced in Ar-
menia, and such were its principal promot-
ers, who, with their own blood, sealed the
truth of the Gospel. On account of the a-
postasy of the king and of the chiefs, the
nation again fell into idolatry, and the faith-
ful few who remained firm in the new
doctrines, were obliged to conceal their
religion in order to avoid persecution.
King Sanadrug was succeeded by Er-
want ^ and Erwant by Ardashes the Second.
It was during his days. A. D. 92, and about
forty three years after the death of St. Thad-
1 See hist, of Armen., p. 94.
— as -,
deus, that Chrysos and his followers, who
lived an ascetic life on the mount of Zagh-
gatz, and were grown very old, left their
hermitage and went down to the city of Ar-
dashad. There they preached the Gospel and
their zeal was crowned with success. For
some of the near relations of the queen,
listening to their preaching , believed in
Christ and were baptized. These were seven-
teen persons , who had accompanied queen
Sathinig ^ from the country of the Aghuans,
-when she came a bride to king Ardashes.
They all followed Chrysos into the wilder-
ness, and adopted the life of hermits; their
leader was named Sukias.
Some time after, Ardavazd, the eldest son
of king Ardashes, having met them on the
mountains, sought to induce Sukias and his
followers, to leave the wilderness and return
with him to the world ; but they remained
firm in their faith, which so enraged Arda-
vazd, that he caused Chrysos and his fol-
lowers to be put to death.
Sukias and his followers were left unmo-
lested, and after burying their murdered
brethren remained in the wilderness, lead-
ing a life of austerity, their nourishment
consisting of herbs. But willing to suffer
yet more, they retired to an unfrequented
i Se« hist, of Arm., p. 98.
— 24 —
mountain which was called afterwards by
their name Sugav. Eventually, in the be-
ginning of the 2°^ century, they suffered
martyrdom.
In concluding the narrative of this first
epoch of Christianity in Armenia, we may
note that the first list of the saints, whom
we yearly commemorate, is formed of those
who suffered martyrdom from the date of
king Abgar down to that of Sukias.
~ 25 —
THIRD OBNTURY.
€Iinsf«aiis in Armenia during the time of king Chosroes« — *
Anag. — Gregory the lUumiQiitor and his sons. — Tin*
dates.
The seeds of the Christian faith, once
being sown in Armenia through the preach-
ing of the Apostles, took root so firmly,
that no persecutions were able to eradicate
them. It is recorded in the history of the
nation, that in the time of king Chosroes
the First, who reigned A. D. 214, many
christians were scattered over the kingdom,
who were subject to persecution, and many
were put to death by order of the king be-
cause of their faith. Others were compelled
to work in the erection of cities, towns, and
villages, and other buildings which the
king had undertaken.
Nevertheless the real history of the con-
version of all Armenia to Christianity, be-
gins with that of the public life of St. Gre-
gory the Illuminator, who bore high the
light of Truth in his country, and expelled
thence for ever the darkness of idolatry.
2 2
— 26 —
We have related in the history of Arme-
nia* how Anag, of the tribe of the Sure-
nian Pahlaviea, who resided in Persia, temp-
ted by the bribe which was promised by Ar-
dashir the Sassanian, usurper of the crown
of Persia, undertook to assassinate Chosroes,
the Armenian king.
Taking his family with him, Anag pre-
tended to flee from Arda»hir, and came to
Armenia, feigning all the time to be perse-
cuted by Persian troops. Chosroes being de-
ceived , sent an escort to protect him.
Thus Anag first arrived in the province of
Ardaz, and resided for a short time in the
very place where the remains of St. Thad-
deus the Apostle were deposited.
It is said that here it was that Okohy,
the wife of Anag, conceived her child, after-
wards St. Gregory the Illuminator. Anag
removed thence to the city of Vaghar-
ahabad^ where the king Chosroes had
fixed his residence;, and here St. Gregory
was born, in the year of our Lord 257.
Anag seizing an opportunity, struck Chos-
roes to the heart and fled. But he was
pursued by the soldiery and drowned in
the river Arax. The troops then seized the
family of Anag, and massacred every
member of it , except St. Gregory , who
I Hist, of Arm., p. 106.
-- 27 —
■was saved by his nnrse Sophia , assisted
bj her brother Euthalius, both of whom
were Christians and natives of Cesarea,
whither they fled with him. He was there
baptized and named Gregory.
Whea he attained the age of maturity,
Sophia caused him to marry Mary, the
daughter of one David a christian, of whom
two sons were born named Vertanes and
Arisdagues. After they had been married
three years, they parted by mutual con-
sent, and Mary entered a convent of nuns,
where she died. Arisdagues, her younger
son, afterwards became a monk ; but Verta-
nes, the elder, took wife, by whom he had
two sons, Gregoris and Hussig.
Ardashir, the usurper of the crown of
Persia, being informed of the death of king
Chosroes, entered Armejiia and put all the
members of the family of the ' murdered
ting to death, with the exception of the
younger Tiridates and his sister Chosrovi-
tukht ^ .
Tiridates having grown to manhood, dis-
tinguished himself in the Roman Army ; and
St. Gregory hearing of his renown went
to Rome, after he had parted from his wife,
and obtained service near his person. Thi&
be did without disclosing his real name^
1 See hist, of Armen., p. 407r
— 28 —
and with the object in view of compen-
sating by his services for the mischief his
father had done to the prince's house.
When Tiridates was proclaimed king of
Armenia, he proceeded to the province of
Egueghiatz, where, in the town of Eriza,
was a temple of the goddess Anahid, that
is Diana daughter of Jupiter, whom the
Armenians worshipped as the guardian of
their country. There Tiridates offered sacri-
fices to the Goddess in gratitude for the
many favours he thought he had re-
ceived from her. There he invited Gregory
to join him in his idolatry and offerings
to the Goddess of crowns, branches and
flowers. Gregory refused, saying that he
only worshipped the God of heaven and
earth.
Tiridates astonished at hearing this re-
fusal, directed that Gregory should be kept
in strict confinement. Then ordering him
to be brought into his presence, and being
unsuccessful in making him renounce Christ-
ianity he caused him to be tortured in
twelve different modes. At length discov-
ering that he was the son of Auag, the
murderer of his father, he ordered him to
be taken to the fortress of Ardashad and
to be thrown into a deep pit, where it was
the custom to throw criminals ; there Gre-
gory remained fourteen years, being sup-
— 29 —
ported all that time, through the mercy of
the Lord, hy the charity of a pious Christ-
ian woman.
Tiridates after many victories against the
Persians, whom he drove from Armenia,
ordered sacrifices to he every where offered
to the Gods in thankfulness for the favours
he had received from them. But being in-
formed that there were many christians
scattered over his kingdom, who would
never conforna to the wish of the king in
offering sacrifices to idols, he ordered them
to be persecuted, directing the governors
of the provinces to torture them and to
confiscate their property.
— 30 —
FOURTH CENTURY.
Tbe Ripsimians. «^ A divine punishment inflicted upon the
king Tiridates and bis people. — - Gbosrovitukht receives
a divine revelation. — Sf . Gregory is released from the pit.
— Tbe relics of the Ripsimians. — The healing of the king
and his people.
Now there was in Rome a convent of
nuns, amongst whom was a young girl of
great beauty, named Ripsim^. The abbess
of the nunnery was called Kayan^, a pious
and worthy woman.
The Emperor Diocletian wishing to pos-
sess a handsome wife, sent people express-
ly in search of the comeliest woman in
his empire. These men entered the con-
vent by force, admired Ripsim6's angelic
beauty, and painting her portrait, placed
it before the Emperor. Diocletian was so
much delighted with it that he immedia-
tely ordered the original to be brought to
him, at the same time giving directions
for the celebration of the nuptials.
But Kayan^ and the nuns, seeing the
danger to which their pupil and their
community were exposed, decided to leave
— 31 —
the coDvent immediately and to take re-
fuge in foreign countries. They, therefore,
in company with several pious priests, and
to the number of more than seventy, went
different ways toward the East, and scat-
tered themselves over different localities.
Kayan^ and Ripsime, however, together
with thirty five of their companions, took
the direction of the province of Ararat and
arrived near the city of Ardashad, where
they took refuge in the vineyards, and
settled themselves in a building which
served to keep the vats for wine.
Diocletian seeing the failure of his plans
and the disappointment of his hopes, insti-
tuted a search for the nuns; and hearing
they were gone to Armenia, he wrote to
Tiridates, directing that Ripsim^ should be
forwarded to Rome, unless he choose to
retain her as his own wife.
Thereupon Tiridates ordered inquiries to
be made, and shortly after the place was
discovered where the nuns had taken re-
fuge. Precautions were taken to prevent
their escape, but the fame of the beauty
of Ripsim6 being spread about, the people
of the neighbourhood crowded there to
admire her; and the report being brought
to the king, he ordered his men to bring
her with great pomp to him. His wish
was to marry her ; but Ripsimd, being ex-
— 33 —
horted by Kayan6 to die rather than to
deny Christ for the sake of terrestrial ho-
nours, would not go to the king; where-
upon Tiridates ordered her to be brought
by force. This was done, but the Virgin
proved triumphant against the solicitations
of the monarch; she being strengthened by
divine power^ fought and vanquished the
king when he attempted to violate her.
Tiridates though ashamed of being vanquish-
ed by a young girl , ordered Kayan6 to
be brought, that she should exhort the
Virgin to comply with the king's wish.
But she, instead of fulfilling the order of
the monarch, exhorted Ripsim6 to keep
herself pure and to despise the grandeur
of this world. Then the king trying again,
was again overcame by the Virgin ; where-
upon Ripsim^ opening the doors, ran out
and passing through the astonished guards,
crossed the streets of the city and gained
the country. She went directly to her com-
panions and related to them all that had
passed between her and the king. Then
she retired to a high place and knelt down
in prayer.
Tiridates ashamed and incensed at being
repulsed by a girl, ordered Ripsim6 to be
tortured and put to death. The men sent by
the king, proceeded to the place where Rip-
.•im6 was engaged in prayer, and there^
-^ 33 —
after inflicting upon her many dreadful
tortures, they cut her body to pieces, thus
putting an end to her sufferings. Her com-
panions assembled to inter the body, but
were arrested by the soldiery and put to
death. They were in number thirty two.
But one of them being sick, had remained
in the wine press; she was killed on the
spot by the soldiery. The bodies of these
martyrs were thrown out on the fields as
food for the beasts of prey.
The day after Tiridates ordered Kayan^
with her two companions to be put to death.
Thus the number of these martyrs amoun-
ted to thirty seven. This occurred in the
year 301 on the 5*^ and 6**^ of October.
Shortly after the king and many of the
chiefs and people of his household were
visited by the wrath of God with a sore
disease for their persecution of the saints.
A general consternation prevailed among
them and they ran about like mad people,
possessed of devils.
While they were in this deplorable con-
dition, the virgin Chosrovitukht, sister of
the king, received a divine revelation ; ac-
cording to which she was ordered to send
to Ardashad and to release Gregory from
the pit; he would heal the king and all
the people of their disease. But this seem-
ed incredible to all; as it was fourteen
2 2*
— 34 —
years since Gregory had been thrown into
the pit, and be no doabt bad died, like
many others. Nevertheless the same vision
baying been repeated five times on the
second day with threats, they were oblig-
ed to send to the spot one of the chiefs
named Oda ; who proceeding with bis men
to Ardasbad, went to the pit and found
that Gregory was really still alive. He was
taken oat of the pit and brought imme-
diately to Vagharshabad, where the chiefs
awaited the fulfilment of the vision.
They were all overjoyed on seeing the saint
so miraculously preserved during so many
years ; and the king, as well as the chiefs,
prostrating themselves before him besought
him to pardon them all the mischief they
had caused him. But the saint comforting
them exhorted them to acknowledge their
creator, who only was able to redeem them.
Then he asked them where they had put
the bodies of the Martyrs ; and on their
being astonished, not knowing to what he
referred, he said ; the saints whom you kill-
ed for their belief in God. Then they
brought him to the place where the bodies
of the martyrs were thrown, and they saw
that after nine days and nights of exposure
the holy relics had suffered no injury.
He then collected the bodies of the saints
and transported them to the wine -press.
— 55 —
There establishing himself, he ordered the
kiog and all those who suffered, as well as
the people, to fast five days and to recom-
mend themselves to the mercy of God. Then
for sixty consecutive days, he, in the same
place preached the gospel, instructing them
about the Creation, the Holy Trinity, the
incarnation of the Word, and explaining to
them what the Prophets and the Apostles
had said of Christ.
On the sixty sixth day, the king and all
the people besought him earnestly to heal
them from the disease of which they suffer-
ed; for they could not depart from the
presence of the saint without being tormen-
ted by the devils. St. Gregory, however,
before healing wished them to build a place
for the repose of the bodies of the saints,
through whose intercession God would par-
don them their sins and heal them. And
forthwith he related to them a vision he
had in the same place, in which he saw
the son of God coming down from heaven.
Thereupon the king and the Nobles and
all the people, helped St. Gregory in the
construction of three chapels, where were
deposited the relics of the saints, each of
whom was placed in a separate coffin and
sealed with the sign of the cross. Then they
enclosed with a wall the place where St.
Gregory had seen the vision, that they
— 56 —
might there build a church in dne tima
There they also erected the sign of the Cross
before which all the people prostrating
themselves, worshipped. And the people
being continually enlightened by the
preaching of St. Gregory , believed in the
true God.
Beholding this St. Gregory ordered them
to kneel down and to pray to the merciful
God to heal them. Which the people having
done, he also prayed to God for them, and
suddenly a miraculous healing was produc-
ed, and the king, the chiefs and all who
suffered of the disease, were overjoyed to
see themselves free from their sufferings.
Then Gregory and Tiridates began to
exterminate idolatry in Armenia ; they
destroyed temples , statues , and idols
throughout the land wherever they found
them, the people assisting them in the
ivork and becoming faithful to Christ.
37
11
St. Gregory {s elected to bo spiritual head of the Armenians*
— His journey to Cesarea and his consecration. — The re-
lics of St. John^ — St. Gregory returns to Armenia. -^
King Tiridates and his Court are baptized. — Elehmiadzia
is buih. — Festivities. — Arisckgues appointed vicar. ^
St. Gregory and Tiridates go to Rome. — St. Gregory is
appointed by Pope St. Silvester High Pontiff of the Ar-
menians.
After having preached the Gospel through-
out Armenia, and having performed many
miracles in destroying the idols, St. Grego-
ry , together with the king and the chiefs,
returned again to the city of Vagharshabad,
the seat of Government. There Gregory ad-
vised the king to choose some one for their
spiritual head, that he should baptize them
and unite them in one family in the Church.
Thereupon an assembly was held by the
king and the chiefs, and all agreed in elect-
ing Gregory for their spiritual head. He,
however, would not accept at first, arguing
his unworthiness ; but at last he was oblig-
ed to conform to the desires of the people.
Immediately preparations were made and
be was conveyed to Cesarea to be ordained
bishop of Armenia by Leontius Metropolitan
of that city.
— :8 —
Gregory entered Cappadocia and arrived
at Gesarea, and was broaght to the presence
of the blessed Leontias by his escort, com-
posed of fifteen among the most illustrious
chiefs of Armenia. They brought Leontius a
letter from king Tiridates, in which he relat-
ed to the holy bishop all that had passed
between him and all the Armenians, and
besought him to lay hands upon Gregory
and ordain him bishop of Armenia.
Leontius overjoyed at this news, imme-
diately united his bishops, and ordained
Gregory Archbishop of Armenia. This oc-
curred in the year 302. He then presented
him with some relics of St. John the Bapt-
ist and of the bishop Athanagenes, and sent
him back to Armenia with great honour.
Gregory brought with him from Cesarea,
according to the recommendation of Leon-
tius, two monks named Antonius and Ghro-
nides, together with their disciples, in order
that he might erect monasteries and found
the monastic system in Armenia. In the
same way, passing through Sebastia, Gre-
gory invited many learned christians to go
to Armenia with him, where being ordain-
ed priests, they assisted him in preaching
the gospel.
Then Gregory entered Armenia preach-
ing the Gospel, baptizing the people of the
country and erecting churches every where.
"rn
King Tiridates being made acquainted
with the return to Armenia of Gregory, in
company with queen Ashkhen and hie sister
Ohosro^itukbt, and his troops, went to meet
him. He stopped in the province of Pakre-
vant, where, after one month, he was joined
by Gregory in the city of Pakavan. There
Gregory again instructed the king and his
retinue in the christian doctrines, and after
ordering them to fast, he baptized the king,
his Court and thousands of the people in the
river Euphrates, giving to the king the
Dame of Johannes, in honour of St. John
the Baptist. Then returning to VagLarsha-
bad, to the seat of the Government, Gregory
began to build the Church of Etchmiadzin,
on the very spot where he had seen the vi-
sion, and which he had already surrounded
with a wall. He thenceforward ordered a
yearly commemoration to be held, which is
done to the present day on the eve of the
Assumption of the Holy Virgin. In the same
way he ordered many other festivities and
commemorative days of Saints, namely of
the Virgin, of the Ripsimians, Eayanians,
St. John the Baptist and other saints, whose
intercession the Armenian Church diligently
invokes in performance of the wise regula-
tions of St. Gregory the Illuminator.
Then St. Gregory, in company with the
king, proceeded to the other provinces of
— 60 —
the kingdom , every where administering
the holy baptism, destroying the remains
of idolatry, bailding churches and ordaining
bishops and priests to instruct the people.
In the mean time he erected also convents,
nunneries, hospitals and schools, appointing
teachers for the purpose of preparing those
worthy for the service of the church. Ac-
cording to the writings of national histo-
rians, the number of bishops ordained by St.
Gregory in Armenia, amounted to more than
four hundred; and the number of the priests
was also immense. In this way he diffused
the light of the Gospel throughout the land,
being assisted by king Tiridates who en-
deavoured by every means to assist him.
Now Gregory having put his church in
order, began to retire frequently to solitary
places for the purposes of devotion and fast-
ing. This he renewed so often and for such
periods, that the king could not endure his
absence, and therefore prayed him to re-
main near him. On Gregory's being unwill-
ing to do this, the king requested him to
ordain one of his two sons, who were in
Greece, as Vicar, who should remain per-
manently near the person of the king. On
Gregory's consenting, they sent for the two
sons; Arisdagues, who was a hermit, reluc-
tantly came and was ordained bishop, in
the year 313. Gregory took Arisdagues with
— 41 —
him and set out on a tour through the
country visiting carefully his people.
In the course of a short time news reach-
ed Armenia that the Emperor Constantino
was a convert to Christianity ; .whereupon
Tiridates and St. Gregory undertook a jour-
ney to Rome, A. D. 315, to visit him. On
their arrival at Rome, they were received
with great honours hy the Emperor Cons-
tantino and St. Silvester ; an alliance between
the two nations was solemnly agreed upon,
and Gregory was consecrated by St. Silves-
ter, High Pontiff of all Armenia.
After a stay of one month in Rome, they
set out on their return to Armenia. Gregory
was presented by St. Silvester, with the
left arm of the Apostle Andrew, and also
with that of Luke the Evangelist, as well
as with some relics of the Apostles Peter
and Paul, and of other Saints. On their ar-
rival in Armenia, Gregory built a church
and a Monastery at the foot of Mount Tau-
rus, where he placed the holy relics, and
appointed twelve monks and a bishop nam-
ed Eliazar, for its service; the place was
called Eliazar's, and also, the Apostles' Mo-
nastery.
— 52 —
III
The Council of Nice. — The FirsI Nalional Council, — The
addition made by St. Gregory fo the Nicean Creed.—
Death of Si. Gregory. — His remains. — Arisdagues. —
Vertanes. — SU Jacob of Nisibis. — Si. Gregoris Pontiff of
the Aghi.ans. — ^ Death of king Tiridales. — Queen Asb-
Lhen and KhosrovituUit. — Death of the Pontiff Vertanes*
In the year 325, the famous Council of
Nice was held, to which the Emperor Cons-
tantine invited Tiridates with St. Gregory to
assist. They, however, being prevented from
going, sent St. Arisdagues in their stead,
who was received with great honour by the
bishops of the Council as a holy man and
as son of a Confessor. He, after the conclu-
sion of the Council, took copies of the Creed
of the Fathers and the twenty Canons esta-
blished by the Council, and returned to Ar-
menia. St. Gregory immediately assembled
his bishops in the city of Yagharshabad
and held the first National Council, in
which he read the Nicean Creed and the
Canons. The council accepted the decisions
of the Council of Nice, and St. Gregory
admitting the Creed, added to it the follow-
ing prayer :
« As for us, we glorify 'Him who was be-
— 43 —
fore all ages, adoring the Holy Trinity and
the only Divinity of the Father, Son and
the Holy Ghost, now and througt world
without end ^'»
This prayer is recited up to the present
day in Divine service at the end of the
Nicean Creed. ♦
After this event, in the year 331, St.
Gregory withdrew himself from all enter-
course with men, and retiring into Upper
Armenia, took up his ahode in a cavern in
Mount Sebuh. Here he lived, more like an
heavenly spirit than a creature of Earth,
until his departure from this life to inherit
the reward of the righteous. He superin-
tended the Armenian Church during a pe-
riod of thirty years.
His body was found by some shepherds,
who buried it in the same spot raising there-
on a heap of stones. There it lay unknown
for a few years, when it was discovered by
a hermit named Karnig, who, it is said, was
directed to the spot by divine revelation.
His remains were then placed in Thortan ;
but afterwards they were transported to the
city of Vagharshabad. There they remained
a long time, when they were transfered to
Duin; but afterwards his remains were
spread here and there over the country as
1 Liturgy, p. 43.
— 44 —
relics, some were carried to Constantinople
and theuce to Naples, where they are pre-
served in the Church and Convent which
was built on purpose and is called San Li-
gorio or Gregorio Armeno.
After St. Gregory's death, A. D. 332,
Arisdagues, his younger son, occupied the
pontifical chair. He governed the Armenian
Church with prudence and zeal ; he built a
number of churches and convents, and made
many laudable improvements in the spiri-
tual welfare of the people. He was unremit-
tingly zealous in the discharge of his func-
tions, admonishing without distinction the
prince and the peasant, when their conduct
was blameable. One of the Armenian chiefs,
called Archelaus, styled prince of the Fourth
Armenia, having been admonished by Aris-
dagues on account of his aversion to him,
was so much incensed , that waylaying
the Pontiff while on his way to the province
of Zops, he killed him. His body was con-
veyed to the province of Egueghiatz and
buried in the village of Thil, which had
been given by Tiridates to St. Gregory. A-
risdagues presided over the Church in Ar-
menia seven years,
Vertanes, his brother, succeeded him, A.
D. 339. He was a man of uncommon piety,
wisdom and zeal, and ever on the alert to
improve the state of his church. It is related
— 45 —
of him that being desirous of introducing in
the Armenian churches, the ceremonies of
the church of Jerusalem, Vertanes sent to
Macarius, the patriarch of that city, for in-
formation thereupon. The latter having held
a synod, wrote to Vertanes and furnished
him with eight canons , which although
their authenticity be contested by some,
we think worthy of resuming here :
1. Deacons may not administer the sacrament
of baptism; if however they have^ through igno"
ranee or following local customs done sOj they are
guiltless; but if hence forward they dare do sOj they
shall be punished,
2. The baptismal font shall be erected in the
church where baptisms ought to take place. If^
however^ the minister finds the place unprovided
with a church or baptismal font^ he may baptize
without them by immerging thrice,
3. Church ministers shall every where and eS"
pecially in church, comport theynselves respectfully^
and in an orderly muinner maintaining each his
due rank,
4. The holy oilj i. e. the holy Chrism^ shall be
blessed by the High Pontiff^; but if in consequence
of the distance of a place ^ there be no possibility of
carrying it thither ^ then by order of the Pontiffs a
bishops assisted by two or at least by one other
bishops may bless il. The oil^ however^ for the use
— 46 —
of the Catechumen^ and that for the sictc^ shall he
blessed by the pnest.
5. No one conscious of unrefented sin^ nor any
one of weak failhj shall dare approach the sacra'
went of Eucharist,
6. During the celebration of Mass members of
other communions may not be present,
7. Newly made bread and unmixed wine shall
be brought by the deacons to the Altar^ for the
prie t to bless and make use of in the sacrament,
8. The Altar shall be furnished with a curtain;
a curtain shall likewise hang down before the
sanctuary^ within which only the minislet^s celebro'
ting the Mass may enter: the other ministers
present shall take their stations outside it^ each
according to his rank*
At this period St. Jacob, patriarch of Ni-
sibis, cousin of St. Gregory , and son of
Chosrovitukht sister of Anag, -was much
famed for his -wisdom and sanctity. Many
miracles were wrought by him, and even
the dead were restored to life, it is said,
through his prayers. He was one of the
members of the Council of Nice where he
was much honoured by the Fathers and also
by the Emperor Constantino. St. Vertanes
wrote him a letter asking information upon
prayer, faith and other subjects. St. Jacob
— 47 —
thereupon, composed for him eighteen trear*
tises, which contain most excellent doctrine.
St. Vertanes, after this, agreeably to the
wish of king Tiridates, consecrated his eldest
son Gregoris archbishop, and sent him
amoDgst the Aghuans, where he became an
example to all of sanctity and virtue. But
not long after he was martyred there, the
Aghuans being unwilling to modify their
conduct in accordance with his admonitions.
It is supposed that from this mission the
pontificate among the Aghuans must have
originated.
In the mean time, notwithstanding the
zealous labour of St. Vertanes, many of the
Armenian chiefs became relax in the obser-
vance of their christian duties, by taking
concubines and committing other indecen-
cies. Tiridates and Vertanes endeavoured to
make them desist from their iniquity, and
to lead a life consistent with the purity of
the christian faith : but perceiving the in-
efficacy of their exhortatiois, and that the
chiefs daily departed from the paths of vir-
tue, the king became disgusted and retired
from the government. He secluded himself
in the same cavern, on Mount Sebuh, for-
merly occupied by St. Gregory, he there liv-
ed a life of the greatest mortification and
self-denial, wholly devoting himself to the
worship of his Creator and the Blessed Sav-
— 48 —
iour. The chiefs, however, endeavoured to in-
duce him to return, promising to amend
th6ir lives. On his refusal, they poisoned him
out of revenge. His remains were interred in
the fortress of Ani. They a^t^xnpted also to
kill St. Vertanes, but when they attempted
to execute their bloody design, their hands,
it is said, were withheld by an invisible
power, and the bishop passed through them
unhurt. He retired to his village of Thil,
and there remained.
As for queen Ashkhen, the consort of
king Tiridates and Chosrovitukht his sister,
they retired to the city of Karny, to the re-
sidence built expressly for them by him.
Here they lived a life of peace, devotion and
mortification, and in due time were called
away to God. They were counted among
the Saints, and their memory is yearly
celebrated in the Armenian church.
St. Vertanes, the Great pontiff, having
lived a life of the greatest holiness, and gov-
erned the church of Armenia for a period
of more than fifteen years, died, and accord-
ing to his desire, was buried in the village
of Thortan, in the year 355.
— 49 —
IV
Hussn^* — > Julian tlie AposUf e« — Daniel. — The two
t>f Hussig. — Parnerseli. — MiersDS. — Hie Council of
Ashdifthad and the iroproyements introduced by St. Pf ierses
in the government of the Church. — He is consecrated by
the Armenian bishops High Pontiff of tbe Armenians.
Vertanes "was succeeded in the pontifical
chair by his youngest son Hossig. During
the life of his father Hussig had married
the daughter of Diran *, who at this time
was king of Armenia. He had by his wife
two soBS named Bab and Athanakines. For
a long time previous to the death of the
late Pontiff, Hussig had secluded himself
from the world, leading a life of the sever-
est mortification. He was universally esteem-
ed for his intimate acquaintance with the
holy Scriptures ; and the fame of his sanc-
tity was so great, that at the death of his
father he was unanimously appointed his
successor.
Julian the Apostate being at this time
Emperor at Constantinople, declared war
against Shabuh the Persian king. He was
assisted in his expedition by Diran to whom,
i See hist, of Arm., p. 143.
2 3
— 50 —
as a mark of his favour and esteem, he
gave his portrait, on which were repre-
sented also figures of devils, requesting him
to place it on the eastern side of the church
in the Armenian metropolis. Diran, to comp-
ly with the wish of the Apostate, was in
the act of hanging the picture with his own I
hands, when Hussig the PontiflF arrived on
the spot, and exhorted him to desist from
BO horrible an abomination. But the king
persisting in his design, the holy pontiff
unable any longer to restrain his indigna-
tion, snatched the picture from the hands
of the king, and throwing it on the ground,
trampled it to pieces. Diran, fearing that
Julian would attribute this to disrespect on
his part, and that he would, consequently,
be visited with the Emperor's vengeance,
in a fit of violent rage caused Hussig to be
seized and scourged so severely that he ex-
pired under the punishment. His pontificate
lasted six years. His remains were interred
near those of his father in the village of
Thortan.
The Armenians then appointed to the
pontifical chair an old man named Daniel,
a Syrian, and disciple of St. Gregory, by
whom he had been consecrated priest. His
sway, however, lasted a very short time;
for being brought to the presence of the
king, he thought proper to admonish him
~ 51 —
for the nnjust death of Huftsig. The king
being inceDsed, ordered him immediately to
be strangled. His body was taken, by his
disciples, to the convent to which he had
formerly belonged , called the Garden of
Hatzies (ash - trees), and there buried.
The Armenians then wished to appoint a
descendant of their Illuminator to the oflSce
of Pontifif; none, however, of that family
was found fit for the station. Hnssig had
indeed left two sons, Bab and Athanakines,
but both of them were addicted to vicious
habits. So great, however, was the venera-
tion of the people for the memory of St.
Gregory, that they hoped for a change in
the conduct of his two unworthy descen-
dants, and therefore, in order to be able to
choose one of them, they caused them both
to be ordained deacons. It was soon evident
that their reformation was hopeless, for they
became more and more irregular, until
they were punished for their impiety by a
visitation of the anger of the Almighty,
being, as it is t^aid, consumed by fire from
heaven.
Athanakines left one son named Nierses,
who proved worthy of his descent froiA
tlie good St. Gregory. He was sent into
Cesarea at a very early age, and there care-
fully instructed in the fear of the Lord.
He made a rapid progress in Greek litera-
— 53 —
ture, and having afterwards gone to Con-
stantinople, he continued his studies with
still greater profit. It was at this city that
he married the daughter of a great prince
named Aspiones. On the death of his father
and uncle, the Armenians invited him to
return amongst them ; hut in consequence
of delay in complying with their desires,
they appointed one Parnerseh or Paren to
he Pontiff, in the year 362. This individual
was a priest from the convent of St. Johan-
nes Garahied, in the city of Ashdishad. He
enjoyed the dignity three years when he
died, in the second year of king Arshag the
Second.
Then the king and the chiefs together
elected Nierses, the son of Athanakines to
the pontifical dignity, and as he resided
still at Constantinople, they sent a deputy
to him, renewing the former invitation.
Nierses complying with the wish of the
people, hastened to Armenia and was con-
ducted to Cesarea where he was invested
with the pontifical dignity. It is related
that on his consecration, the Holy Ghost
appeared resting over him in the form of
a dove.
Immediately after he had assumed the
government of the Armenian church, he in-
troduced into it various regulations which
be had seen in use at Constantinople, and
— 5 > —
renewed the ancient and impressive cerenKV
Dies, which, in the preceding pontificates^
iad been permitted to fall into disuse. Many
irregularities having also crept into the
forms of public worship, he convened a large
assembly in the city of Ashdishad, in the
year 365, to which all the bishops of the
country and many of the principal chiefs
were invited. In this assembly every thing
objectionable vvas condemned and expun-
ged, and the whole established on a new
and sound footing. In conformity with the
decisions of the assembly, he erected more
than 2000 convents , and appointed , as
superintendents over them, Shaghida, a
eood and just man, the disciple of St,
Daniel, with Epiphan, Ephraim and Kint
Segbguny, all of them worthy servants of
our Lord.
He also built asylums for widows and
orphans, inns for the accommodation of
strangers, with numerous hospitals and
almshouses, for the support of which the
cities and villages were charged. Over these
^tablishments he placed governors, and
*te whole were put under the immediate
superintendence of his deacon, whose name
Was Khat, a native of the village of Marak,
in the province of Garin.
At that time it was the practice among
the chiefs to marry their near relations in
— 54 —
order to secure the immunity of the privi-
leges in their families. This St. Nierses pro-
hibited under puniiiihment of excommuni-
cation.
Thus St. Nierses was unremittingly em-
ployed in furthering the welfare of his
church, the whole of his time being taken
up in visiting the cities, villages, churches,
convents, and hermitages, throughout the
kingdom.
St. Nierses mediator of peace between king Arsbag and
Theodosius. — He anathematizes king Arshag. — St. Nier-
ses proceeds to Constantinople. — His banishment and
release. — Assistance granted by the Greeks to the Arme-
nians. — The Council of Vagharshabad. — Death of St.
Nierses.
In the year 3! 6, the Emperor Valentiniaa
having been offended by king Arshag in
the person of his ambassadors, sent Theodo-
sius with a large Army to invade Armenia.
King Arshag being afraid of the conse-
quences of the invasion, applied to St.'Nierses
for assistance. The saint thereupon, accom-
panied by several holy and eminent persons,
went to meet Theodosius whom he persuad-
ed to suspend hostilities until he should re-
— 55 —
ceive * further orders from the Emperor.
Nierses then proceeding to Constantinople,
obtained an interview with Valentinian and
succeeded in appeasing him. The Emperor
being pleased with the Saint, granted him
ail his wishes, treated him with great res-
pect, and sent him hack to Armenia.
After this event Arshag's conduct became
worse and worse. He not only gave orders
to strangle his father Diran and to kill
Kuenel *, his own relation, but even married
Parantzem, the wifie of the murdered Euenel,
although his queen Olympias was still in
existence. St. Nierses noting this criminal
conduct and seeing that his admonitions
were of bo use, anathematized the king,
and quitting the city of Vagharshabat, he
retired to a convent where he lived in re-
tirement. He, however, was again obliged to
lend his assistance to Arshag ; for the Ar-
menian king, finding himself again in dan-
ger between his rebellious chiefs and an in-
vasion of the Greeks, earnestly besought
the saint to assist him. St. Kierses on
the reiterated entreaties of Arshag, at
length consented to be the mediator be-
tween him, the Armenian chiefs and the Em-
peror. First he pacified the chiefs, and then
he proceeded to Tlieodosius, General of the
i See liist. of Arm., p. llS.
— 56 —
Greeks, \7h0m he entreated to desist from
his intention of ravaging the country*
Theodosius complied with the Saint's
prayer, and on his return to Constantinople,
earnestly hegged the holy man to accom-
pany him. St. Nierses consenting, Ehat hi&
deacon, whom he had lately consecrated
bishop of Pakrevant and Arsharunians, was
appointed to preside over the Church during
his absence.
Theodosius having thus peaceably settled
the question with king Arshag, set out on
his return to Constantinople \ where, on
arriving, he informed the Emperor Valens
of all he had done, presented him a letter
from the Armenian king, and several hos-
tages he had brought from Armenia.
He also wished to entroduce the Pon-
tiff Nierses to the Imperial presence ; but
the Emperer being extremely angry on ac-
count of the treaty of peace Theodosius had
concluded with the Armenian king, refused
to read the letter. Neither would he see St.
Nierses, but ordered him to be immediately
banished, and the hostages to be put to
death. Theodosius however interceding, the
hostages were spared, but for the Armenian
Pontiff there was no commutation. The
blessed saint was, forthwith, placed on board
ship, in order to be conducted to the spot
appointed for his exile. It was the winter
— 57 —
season and the &liip had not proceeded far,
when a violent storm arose which cast
them away on a desert island. Although
the vessel went to pieces on striking
land, yet the holy Nierses and the crew
succeeded in getting safe ashore. They
found the island extremely barren, affording
no nourishment fit for man. They were obli-
ged at first to eat the roots of the trees
which grew there j but by the providence
of God, in a short time, the sea threw such
abundance of fish upon the dry land, that
during the eight months they resided there
they were never in want. Some time after-
wards St. Nierses obtained his liberty.
In the mean time political afiiairs in Ar-
menia were in the most deplorable state *.
King Arshag was a prisoner in Persia;
queen Parantzem and several of the chiefs^
had been carried away by order of Shabuh,
king of Persia. A great number of the
chiefs, had taken refuge in Greece, and the
country was devastated by the apostate
Merujan.
St. Nierses becoming aware of this sad
condition of his country, solemnly, entreaiJ-
ed the General Theodosius to grant his as-
sistance and to raise Bab, the son of Ar-
^^Ag) who was a hostage in Constantinople^
i Sh hist, of Arm., p. 129.
2 3*
— 58 —
to be king of Armenia. Theodosius, there^
upon referred the question to the Emperor
at Constantinople, who complying with the
prayer of the Armenian Pontiff, invested
Bab with the ensigns of royalty, gave him
Greek troops, and sent him to Armenia.
The Persians were quickly driven out, and
Bab restored to the throne of his father to
the great joy of all the Armenians.
Immediately after this, St. Nierses con-
vened a third assembly atVagharshabad, in
the year 3/3, composed of all the chiefs, and
princes of Armenia, with the bishops and
other dignitaries of the church, at which a
aolemn covenant was made, that every one
should henceforward lead a life of righteous-
ness and peace.
Bab, however, was one of the first who
disregarded its observance; he abandoned
himself to indulgence and debauchery, and
vices of the worst description became his
ruling passion. Nierses much afflicted at
this change in the king's habits, endeavour-
ed to lead him back to the paths of virtue.
The king instead of mending his ways, was
incensed at being continually admonished
by the Saint, and therefore he caused him
to be secretly poisoned in the village of
Khakh, in the province of Egueghiats.
Thus was the most brilliant light of the
cburch extinguished, after illuminating it
— 59 —
for a period of eight years, though some
writers erroneously say twenty, and some
thirty four years.
Just before his death the holy Pontiff fore-
told many important events, according to
a vision which he had while in exile. He
declared that after the lapse of fifty years,
the pontificate would never more be possess-
ed by the posterity of St. Gregory, and that
in future, the kingdom would be troubled
by the incnrsiona of the tribes of Archers.
In like manner he foretold that at the end
of seven hundred years the Armenian chiefs
would be subdued and fall under the author-
ity of the Greeks, etc. It is related, that,
on this mournful event, Shaghida the Sy-
rian, and Epiphan the Greek, disciples of old
St. Daniel, who lived as hermits, the former
on a mountain called Arewdz, the latter on
a hill named the Throne of Anahid or Diana,
formerly sacred to the heathen Gods, both
beheld St. Nierses surrounded by a host of
angels, ascending with glory into heaven.
The sight afforded them infinite joy, and
subsequently meeting, each told the story
of his vision to the other. Finding that the
time at which they beheld it corresponded
with that of the Saint's decease, they re-
ported the circumstance in all parts of the
kingdom.
Nierses left one son, named Isaac, resi-
— 6a —
iiug at the time of his father's death at Con-
stantinople, where he perfected himself in
the knowledge of the Holy Scriptures and
df the dififerent sciences, and eventually, as
we shall see, became Ponti£
VI
Sfiabag. — ZaTen. — Asburagues. — Isaac the Partbexiir-^
The Urn containing the relics of the Ripsimians. — St>
Mesrob.
Shahlig of the &mi!y of Albianus, bishop
ef Hark, born in the city of Manazguerd in
the provijice of Abahunies, succeeded Nier-
ses in the pontificate ; he was a good man,
eminent for every virtue, and well worthy
the high office to which he was elected. He
was raised to the pontifical dignity through
king Bab, whoj observing the general
mourning throughout the nation on the
death of Nierses, procured the nomination
of Shahag, on account of the universal re-
verence and esteem in which he was held.
This Pontiff having presided over the church
for two years, or according to other infor-
mation, four years, died, A. D. 370, and was
iKicceeded by Zaven, also of the family of
-- 61 —
Albianus, who died a year, or according i0
other accounts, four years 'afterwards.
Asburagues, a relation of the last Pontiff,
then assumed that dignity, and died in the
third, or as some state, in the fifth year of
his pontificate.
On the death of Asburagues, Isaac the
Parthean was appointed Pontiff of the Ar-
menians A. D. 3^j9, with the consent of
king Chosroes and of the whole Armenian
nation. He was the son of the Pontiff
Nierses the Great, and consequently a
descendent of St. Gregory. According to
the old chronicles he was a mirror of every
virtue, a great preceptor of the church,
and one whose exemplary character form-
ed an admirable contrast ta the pride
and licentiousness of the other nobles of the
kingdom.
Being educated in Constantinople, he was
versed in the Greek language and literature,
and during his abode there had married
and had one daughter called Anush. But
after the death of his wife , he secluded
himself from the world and gave himself
up to a life of sanctity and devotion, which
example was followed by sixty of his dis-
ciples.
Now, a short time after the elevation of
Isaac to the pontifical dignity, several of
the chiefs^ who were at enmity withChos-
— 62 —
roes, finding that the Saint had been ap-
pointed without *any reference to king
Shabah^ seized the pretext and accased
their king to the Persian monarch of med-
itating rebellion against the Persians, and
therefore had appointed Isaac Pontiff of
the Armenians without asking the con-
sent of the Persian monarch.
Thereupon Shabuh being angry, order-
ed Isaac to be deposed from the ponti-
fical chair; but shortly after Ardashir,
son of the Persian monarch, reinstated him
in the pontifical authority.
Armenia now being a little tranquilli-
zed under the wise government of Vram-
shabuh ^ the successor of king Ghosroes,
A.'D. 395, St Isaac commenced repairing
the churches which had fallen into decay.
He entirely rebuilt the church of St. Rip-
sima, which was destroyed by Shabuh;
while prosecuting this work, he dis-
covered the urn of the Saint sealed with
the cross -engraven signet of St. Gregory.
St. Isaac having affixed his own seal on
the urn, near that of St. Gregory, care-
fully replaced it.
At this time St. Mesrob became famous
for sanctity and wisdom. He was the son
of a pious man named Yartan, of the vil-
1 See hist, of Armen., p. 439.
— 63 -i-
lage of Hatzeg in the province of Baron,
and having become well versed in the
sciences and Greek literature, had attach-
ed himself to St. Nierses the Great and
become his secretary. After the death of
St. Nierses, as he was perfectly acquaint-
ed with the Greek, Syrian and Persian lan-
guages, Aravan, an Armenian chief, soli-
cited him to remain at the Court, where
he became Chancellor. But seven years
after, realizing the transient nature of the
glory of this world, he retired into the
province of Koghten where he entered a
Convent. There he led a solitary and peace-
ful life of penitence and virtue, which
so influenced several people that they
became his attached disciples.
Now St. Mesrob, hearing of the fame of
St. Isaac, and of all the deeds which he
performed in behalf of the Armenians, was
induced to leave his solitude and set out
to visit him. He attached himself to the
Pontiff, and being duly authorized, he
taught and preached in all parts of the
kingdom, instructing every body in the
true faith. Having been informed of the ex-
istance of a heathen and diabolic sect in
the province of Koghten, he besought the
chief of that place to grant him his as-
sistance in expelling the evil. The chief
helping him willingly, he succeeded in his
— 64 —
purpose and entirely and for ever extir-
pated the sect. But although we are told
in the Armenian history of the existence
of this sect, we have no account of its
nature.
— 65 —
FIFTH CBNTUBT.
Inyenlion of tbe Armenian Alphabet. — Transfation of the
Bible. — GonfusioD iu Armenia. — St. Isaac and Mesrob
take refuge in tbe Greek diviMoo of Armenia.
The most important eTent that occurred
in the biginning of this century, was the
invention of the Armenian alphabet, the
conseqaence of ^hich was the translation
of the Bible into Armenian. The Arme-
nians until this period having no national
characters for the purpose of writing, they
used the Greek, Syriac, or Persian alpha-
bet, all of them quite insufficient to give
correctly the Armenian pronounciation. The
Scriptures were, for the same reason, read
in the Armenian churches in the Greek
or Syriac languages, unintelligible to the
majority of the people.
St. Mesrob, who had dedicated himself
entirely to the good of his country, hav-
ing met with no success in his applica-
tions for assistance to the learned, sought
to gain his desire by prayer and by hia
— 66 —
own eflforts. It is related in his biography,
written by one of his disciples, that du-
ring his prayer he received, in a vision,
from the Almighty the object of his inces-
sant supplications. He invented the Ar-
menian characters in exquisite perfection,
and forthwith began to translate the book
of Proverbs and the New Testament from
the Greek; in this labour he was assisted
by two of his pupils, John of Egueghiatz,
and Joseph of Baghin. This event occur-
red in the year of grace '06.
Through the influence of St. Mesrob
many schools were opened, in which the
Armenian characters were introduced.
St. Isaac then commenced translating
the Old Testament from the Syriac, as the
apostate Merujan having burned all the
Greek manuscripts , he did not possess a
good copy in that language.
Thus the light of divine science became
diffused through the country, by means of
the incessant labour of the Saints Isaac
and Mesrob, whose names were immorta-
lized in that age of learning, which was
tightly styled the Golden Age qf Armenian
Literature, Several learned disciples were
sent by the two Saints to Edessa and Con-
stantinople, for the purpose of translating
Greek books into Armenian. These indi-
viduals having found \x^ the imperial libra-
— 67 —
ry an exact copy of the Old Testament,
according to the Septuag-int, and a correct
one of the New Testament in the Greek
language , brought them into Armenia,
where St. Isaac, assisted by St. Mesrob,
commenced translating them anew. And as
some difficulties occurred, they sent their
pupils to Alexandria and Athens to perfect
themselves in the knowledge of Greek.
After their return the translations were fin-
ished by the removal of those difficulties
which had impeded the labours of their
masters.
About the year 418, Hazguerd, king of
Persia commenced a cruel persecution of
the Christians and many were martyred
by him. Of these martyrs several are year-
ly commemorated in the Armenian Church.
St. Isaac being much esteemed by the
Persian monarch, and seeing that the
persecution became daily more violent, took
a journey into Persia, and by mild lan-
guage and good counsels, succeeded in soften-
ing the monarch's heart. The persecution
ceased and the christians were left to enjoy
a little peace.
During this period Armenia was in a
state of great confusion. There was no reign-
ing king, the Persians being unwilling
to allow an Armenian on the throne, as
they cherished a wish to alienate them
— 68 —
from the christian faith. The Armenian
chiefs lived separately in their strongholds,
and the Persian division in Armenia was
in the greatest anarchy for a period of
three years. The Persian king also, who
had succeeded Hazguerd, heing much in-
censed against the Armenians, cruelly ha-
rassed the inhabitants of the country.
St. Isaac observing these calamities, de-
termined to leave that part of the country,
and taking with him St. Mesrob and his
three grandsons, Vartan , Hemayag and
Hamazasbian, went to the Greek division of
Armenia. But the chiefs here would not
acknowledge him their PontiflF, being under
the spiritual government of the bishop of
Cesarea; neither would they allow St.
Mesrob to instruct their children in the
knowledge of the Armenian letters.
St. Isaac, oflTended at this, despatched
letters to the Emperor Theodosius, and At-
ticus the Patriarch of Constantinople, as
also to Anatolius, general of the Greeks in
the East, praying to be permitted to exer-
cise the authority of Pontiff in the division
of Armenia under the government of the
Emperor. He also begged for permission to
institute schools for the instruction of youth
in the Armenian language by means of the
newly invented characters. These letters
were entrusted to St. Mesrob who was ac-
— 69 —
companied by Vartan. The Emperor having
perused the letters addressed to him, and
being pleased with the elegant manners of
St. Mesrob, granted St. Isaac's request and
likewise appointed Vartan Generalissimo of
the Armenian troops belonging to his di-
vision of the country. Atticus, also, the
patriarch, as far as regarded his spiritual
authority, had no objection to St. Isaac as-
suming the government of the Armenian
church. He appointed St. Mesrob an hie-
rarch, who proved himself vigilant and
wise in the performance of his sacred func-
tion.
On the return of St. Mesrob the Arme-
nians received St. Isaac as their spiritual
guide, and also founded schools for the in-
struction of their youth in the knowledge
of the newly invented Armenian letters.
This occurred in the year 421.
II
Return of St. Isaac fo the Persian diVIsion of Armenia. —
Regulation of the Church ceremonies- and of the Ritual. —
The Council of Yagharshabad and its canons.
Vram, king of Persia, having for three
years cruelly harassed the inhabitants
of his part of Armenia, in the year 422
— 70 —
found that it was almost dci||ypi}ated ; he
therefore relaxed his severilyand propos-
ed terms of peace, promising at the same
time to appoint king over Armenia the son
of Vramshahuh the former monarch of the
Armenians.
The Armenian chiefs accepting the terms,
immediately wrote to St. Isaac and hesought
him earnestly to return. He thereupon leav-
ing St. Mesroh in the Greek division of Ar-
menia to superintend the Armenian church
and the instruction of the people, repaired
to the Persian division, where he was
expected in the city of Vagharshabad. With
Mesroh he left two grandsons, taking Var-
tan alone with him.
The chiefs of the Persian division of Ar-
menia having been convened in a meeting
at Vagharshabad , elected Sumpad the
Pakradunian and Vartan the grandson of
St. Isaac, and sent them to Yram the king
of Persia, promising him allegiance. There-
upon Ardashes or Ardashir was appointed
king of Armenia. For about six years the
inhabitants of that country enjoyed a little
peace, during which time, in the year 425,
St. Mesrob also repaired to Vagharshabad
to confer with St. Isaac. Having consulted
each other on literary points, they decided
to send some of their most talented pupils
to Edessa for the purpose of transcribing in
— 71 —
armenian characters those books which
they might find there written in the ar-
mcDian language but with syriac charac-
ters. In the mean time they would also
translate into Armenian the works of the
Syrian Fathers.
This being decided upon some of their
pupils were sent to Edessa, others to Con-
stantinople. These were six in number, who
working hard for about seven years, render-
ed signal service to their country and en-
riched their national church and literature
with precious works.
While these were working in foreign coun-
trieS; St. Isaac and St. Mesrob commenced
regulating the church ceremonies. They
compiled the Breviary, appointing the ser-
vices, for the Dominical Feasts and those for
the saints , for which object they consulted
^he ecclesiastical books of the Greek
church. Thus these two Saints are reputed
the first authors of the five ecclesiastical
hooks of the Armenian Church ; namely,
The Breviary, which was completed after-
wards by their pupils Kewd and John Man-
taguny.
The CaJendar, which afterwards also re-
ceived additions.
The Liturgy, which was enriched by John
Mantaguny.
The booh qf church hymns , which was
— 72 —
afterwards augmented by Moses of Khoren
and others.
The Eittial or book for the Admini-
stration of the Sacraments and other offices.
This last book was completed by St.
Mesrob, who, through the assistance of his
pupils, having collected many prayers of
the old Fathers and lessons of the Scrip-
tures, also added to them of his own, and
thus, with the consent of St. Isaac, formed
the Ritual of the Armenian church, which
was named Mashdotz after the name of St.
Mesrob.
Although all these ecclesiastical ceremo-
nies had existed in Armenia since the time
of St. Gregory, yet they were conducted
according to Greek and Syriac custom.
Isaac and Mesrob, however combined the
two rites, or borrowing from both, and com-
pleting with original additions, thus form-
ed the Armenian Rite which is one of the
glories of the Armenian Church.
Then, St. Isaac, wishing to reform the
discipline of the Church, convened an as-
sembly of bishops in the city of Vagharsha-
bad, in which many canons were proposed
and accepted.
Some of these canons refer to suffragan
bishops, as the following :
— 73 —
CJLKONS OF THE 8TNOD OF TAOHARSHABAD*
1. Men of virtue trnd dUcreUon only shaU be
chosen for suffragans.
2. The suffragans ought to provide that the
altar for the holy Sacrament be kept in order with
its ornaments^ and that the light of a lamp never
fad before it.
3. The baptistery with its font shall be near
the altar or in the sacristy.
4. Jlie prescribed service shall be held in the
dmrch at the appointed time.
6. TTie suffragans should superintend the church
ceremonies^ and every year they mast visit the
dtdcese^ to see how the service is performed in the
churchesj and $o amend and redress where ne-
cessary*
6. Should they find any of the priests negligent
in the service of the churchy they shall punish
him*
7. If they find among the clergy any intempe-
rafe^ or licentious j or idle^ they shall suspend him
from the ministry,
5. They shall take care that no one bom of
unlawful marriage^ or living with two wives, be
admitted to orders.
9« They shall never dare to torment the people,
2 4
— .74 —
10. They shall behave themselves discreellyj
shewing a good example to those entrusted to their
spiritual care.
Other canons regard the Priests, and are
the following :
1. The priests should not be ignorant or de-
bauched persons.
2. They should see to the instruction of their
oum children.^
3. The chief priest * shall remain always in
the churchy but the others shall be changed week
by week.
4. When the priest baptizes^ no woman shall
assist.
5. When there is a priest present at the baptis-
mal service^ deacons are not to officiate.
6. The officiating priest shall remain in the
churchy or in the residence of the chief Priest.
7. Two thirds of the revenues of the church
shall appertain to the chief priest.
8. Every year^ after Easter ^ the priests shall re-
ceive the holy oil of the chrism from the High Pon-
tiff or Catholicos.
9. The priests must never lend the curtain of the
4 Vartabied or Priest -doctor in theology; he is an un-
auurried priest to whose care the church is intrusted.
— Ty —
fihnr for the purpose of omameniing (he nuptial
bed; nor u^e Ihc chalice as a drinking pot; and he
who is 10 irreverent as to do so sholl be deprived
of orders,
10* Priests may not exercise the office of an
agent in the house of a layrnan.
1 1 . Priests shall be inferred near the public ce^
metenj, and notj for honour^ in the church and be^
fore the altar*
12. Pries fs shall never take the holy Sacrament
to the house of laymen j except in case of sickness.
13. They shall teach the people to abstain from
evilj and to punish those who do not amend ihem-^
selves*
14. They shall never permit marriages between
children.
15* In the same way they shall never unit4
adults in matrimony^ without their mutual consent.
16. They should carefidly ascertain that na
fraud be committed^ nor any violence used by pa*
rents to effect marriages between their children.
17. They shall perform the service all together.
18. If they know that a communicant had
already eaten at home and demands to partake
of the Sacrament^ they shall not permit him to
do so.
19. Laymen may not divide among themselves
offerings presented to priests in the church.
■ — • 76 —
20. The funds y which according to andeni custom
ihe priests derive from laymen^ shall not he spent
uselessly*
21. Priests shall never allow intemperate drink-
inffj nor clamorous mournings and lamentations at
the interment of the dead.
22. Priests shall never expell those of their
people who have done any wrong without having
first made due investigation ; likewise they shall not
punish those who belong to another congregation.
23. Moiiks and conventuals shall never inter'
meddle with things belonging to laymen^ but live a
life of complete self- denial.
Ill
Deposition of St. Isaac from his authority. — Surmag, Piir-
Jii&how^ Shemuel. — The Council of Ephesus. -^ The letter
of the Fathers of the Council. — The Syribo heretics. —
The assembly of Ashdishad.
"While in consequence of these opportune
regulations the Armenian Church was in
the enjoyment of a little peace, the discon-
tent among the nohles which had already
for some time existed against Ardashir on
account of the vicious habits to which he
abandoned himselfy broke out in open hostil-
— 77 — .
ity. Relinquishing all hopes of his reform^
they besought St. Isaac to join them in so*
liciting from Vram the deposition of Ar-
dashir, and the appointment of a Persian
governor in his room.
St. Isaac rejected their proposal with in-
dignation : « I cannot consent, said be, to
betray the smaller criminal into the hands
of the greater, or to exchange my infirm
sheep for a healthy wolf. »
The chiefs then proceeded to Vram and
complained both of Ardashir and St. Isaac.
The Persian king immediately sent for the
accused, saying to the complainants : « It is
not customary with us to condemn the ac-
cused upon the bare assertion of the accu-
sers. Let us hear their defence. »
Ardashir and St. Isaac having arrived in
Persia were judged , and although they
were found innocent, yet the Persian king
desirous of possessing the whole of Arme-
nia, deposed Ardashir and removed St. I-
Baac from the pontifical chair, confining
bim in prison and confiscating all his pro-
perty. This event occurred in the year 428.
The Persian monarch then appointed
one named Surmag to succeed St. Isaac in
the government of the Armenian Church.
He was a priest from the city of Ardzgu6>
in the province of Puznunies, who had join-
ed the chiefs in the plot and had falsely
— 78 —
complained against St. Isaac, the chiefs
having promised him on that condition the
pontifical chair. His conduct, however, be-
coming insupportable in his new dignity,
he was expelled by the chiefs from the gov-
ernment of the Armenian Church, after
possessing it for the brief period of one
year. On his expulsion he retired to his
province, where he bitterly repented of the
injury he had done St. Isaac.
Purkishow, an Assyrian, then became
pontiff, in the year 42 *, but proved worse
than his predecessor, by forcibly extorting
the private property of the bishops.. The
chiefs soon became disgusted with him, and
wished for his removal. Some were desirous
of reappointing St. Isaac, others of seeing
another in the pontifical dignity, ^oth par-
ties signified their wishes to Vram, who
seeking to please all, restored St. Isaac to
his dignity, but permitted him to act only
in a strictly spiritual capacity, nominating
another, named Shemuel, a fc^yrian, as his
colleague, whose oflfice was to supervise
the temporal matters of the Armenian
clergy.
Shemuel, the Syrian, was a disgrace to
the pontificate. He was more intolerable,
and of a more avaricious nature than Pur-
kishow ; for the latter used to confiscate the
property of the bishops after their death,
— 79 —
*
but Shemuel that of those who were still
alive. If any bishop happened to die, he
would not allow St. Isaac to consecrate
another in his stead; in order that he
might be free to dispose of the property
and the revenues of his diocese.
About this period, A. D. 431, the great
Council of Ephesus, in which Nestorius,
the patriarch of Constantinople, was ana-
thematized and deposed from his dignity,
took place. St. Isaac was invited to the
Council by the Emperor, but he being still
in Persia, had not the apportunity of being
present. On the conclusion of the Council,
however, several of the principal bishops,
among whom Cyril of Alexandria, wrote a
letter to the Armenians, notifying what
the Council had deliberated, and how Nes-
torius and his doctrines were condemned.
This letter was trusted to those pupils of
St. Mesrob, who were still iii Constanti-
nople, occupied in the translation of Greek
works.
These translators hastened back to Ar-
menia and meeting St. Isaac and St. Mes-
rob in the city of Ashdishad, in the prov-
ince of Daron, delivered the letter of the
Fathers of the Council. Thereupon an as-
sembly was held of Armenian bishops,
priests and abbots, in which the letter of
the Acts of the Ephesian Council being*
— 8C —
read, the doctrine of the Fathers was ac-
cepted by them, and Nestorius and his fol-
lowers were anathematized.
The doctrines of Nestorius , however,
were introduced into Syria by his follow-
ers, where the books of Theodore of Mop-
sueste, his master, were also translated in-
to Armenian, with the intention of spread-
ing false doctrines in Alrmenia. This
being brought to the knowledge of St.
Isaac and St. Mesrob, they watched care-
fully oyer the Armenian chmrch^ and so
much the piore, because Shemuel, occupy-
ing the pontifical chair and being a wick-
ed man and a Syrian, favoured the in-
troduction of the Nestorian heretics, his
countrymen , into Armenia , where they
endeavoured to spread their heresy. A na-
tional assembly was held again in the city
of Ashdishad, where the books of Theodore
of Mopsueste being examined, were con-
demned by all the Armenian clergy. The
Acts of this assembly were notified by St,
Isaac to Proclos, patriarch of Constanti-
nople, who overjoyed at the news, wrote
a most congratulatory reply.
t '
— 81 —
IV
Death of Shemuel, of Si. Isaac and St. Mesrob. — Joseph of
Hoghotzim. — The assembly of ShahabiVan. — Conse>
quence of the Vartanian religious war. — Melide is elected
Pontiff. — Marly rdom of the St. Levontians. -^ Suffer-
ings of the chiefs and their return to Armenia.
Shemuel the Syrian after holding the
pontifical dignity seven years died, A. D*
439, to the great relief of the Armenians.
On this event the chiefs came to 8t«
Isaac, and soliciting his forgiveness for the
injuries they had done him, besought him
to be their sole Pontiflf. He refused ta
comply informing them that he had had
a vision, wherein he was forwafned of the
removal of the pontificate from the house
of St. Gregory the Illuminator, and of the
kingdom from the race of the Arshagunies.
He then rethed to a village called Plur,
in the province of Pakrevant, and there
died on the 1^^ of September U39, the an-
niversary of his birth. His body was buried
in the village of Ashdishad. A magnificent
church was erected over his remains, and
an annual commemoration held^ on each
2 4^*
— 82 —
return of which, we are told, many mi-
racles were wrought.
Mesrob or Mashdotz, surnamed the Bles-
sed, succeeded St. Isaac, and died after a
short pontificate of six months. This event
took place in the city of Yagharshabad ;
his remains were interred in the village of
Oshagan. An annual feast was also insti-
tuted in remembrance of him.
Joseph, from the village of Hoghotzim,
in the Valley of Vayotz, a disciple of St.
Isaac and St. Mesrob, by the direction of
the latter just before his death, took pos-
session of the pontifical chair. Not being a
bishop, he was not qualified to confer ordi-
nation, this office being performed by Sur-
mag, the expelled pontiff, of whom we
made some mention before. Shortly after
he held an assembly in Shahabivan, A.
D. 447, when be established twenty canons,
with suitable penalties attached to the
breach of them, for the better administra-
tion of the spiritual affairs of the people.
During this period Armenia was in a
dreadful state in consequence of the perse-
cution of the Armenians, Georgians and
Aghuans, by the Persian monarch Haz-
guerd , who would pervert those nations to
idolatry.
Armenia could scarcely resist, being
quite demuralized by the dethronement of
— 83 —
Ardashir her last king and by the over-
whelming preponderance of the Persian pow-
er; nevertheless Vartan the Grandson of St.
Isaac, took the supreme command of the
national forces, and supported by several of
the chiefs, fought against the invaderg,
with what result we have already related
in the History of Armenia ^
At the death of Vartan the general,
Adrormizd the Prefect , bound in fetters
and sent the following individuals to Per-
sia; viz. St. Joseph the Pontiff, Isaac, bishop
of the Reshdunians , the priests Mush4 ,
Samuel , Abraham , Levond and Arshen ;
some of their scholars, among whom was
Khopen and Abraham, with the deacon Ca-
djadj. On the arrival of these victims in
Persia, they were tortured on the rack by
order of Mihernerseh, and confined in the
common gaol.
After this the Prefect wrote to the bish-
ops and chiefs throughout Armenia, invit-
ing them to an open profession of their
religion , in compliance wath the will
of Hazguerd. He then urged the more
distinguished chiefs to renounce all fear and
to visit the king. They consented to the
Prefect's proposal on receiving Hazguerd's
oath, guaranteeing their safety. Previous to
i Hist, of Arm,, p. 148.
— 84 —
iheir Betting out in their journey, having
BO hopes of the return of St. Joseph, they
directed an assembly of bishops to be held
in the city of Duin, for the election of a
Pontiff. The assembly taking place, the
choice of the clergy fell upon Melid^, bishop
of Manazguerd, who forthwith assumed
the pontifical dignity in the year ^52, and
established his chair in Duin.
The chiefs then set out for the Court of
Persia, where on their arrival they were
arrested and thrown into gaol with th«
priests. Here they were tormented in va-
rious ways, to force them to embrace the
Persian religion.
Some time after, Hazguerd engaged in
a war with the Huns; on his setting out
with his army against that people, he di-
rected the imprisoned Armenian chiefs and
priests to be conveyed in irons to the
castle of the city of Newshabuh, and there
made over to the charge of the chief of
the Magi, in order that they might be
allowed no repose. The chief Magus while
using every torture in order to force them
to abandon their faith, became convinced
that the hand of the Almighty was stretch-
ed forth for their protection, and became
a proselyte to Christianity. It is related
that he beheld in a vision the blessed
•aints, the Vartanians, surrounded by the
— 85 —
glory of God, and rejoicings at hi» con-
version.
Hazguerd was unsacceesfal in his ex-
pedition against the Huns, and enraged
at his disgrace, he consulted bis Magi who
assured him that his defeat was owing to
his not having exterminated the imprison-
ed priests, who had overturned the altars
of the Persian Gods. Hazguerd on hearing
this, immediately caused the priests Sa-
muel and Abraham, whom he had taken
with him on his expedition, to be brought
out and tortured to death. He then sent
Tenshabuh to the Castle of Newshabuh, to
despatch those confined there. On his ar-
rival he took the captives, to a distant place,
and there martyred them on the 31*^ of
July, 454.
An individual, a native of Chusistan ^
who was secretly a christian^ buried their
bodies. Levont the priest being the most
distinguished among these martyrs, they
were henceforward called Levontians. Ten-
shabuh also tortured two of their pupils,
Khoren and Abraham, and caused them to
be driven into Syria.
These glorious martyrs, i. e. the Varta-
nians and the Levontians, who gave their
life in defence of the faith, are counted
among the most illustrious martyrs of the
Armenian Churchy Their commemoration
— Be-
takes place in tbe last . week of the car-
nival, and there is no Armenian whose
heart does not beat with a sentiment of
national glory at the remembrance of their
generous conduct.
After the death of the Levontians, the
Armenian chiefs remained in fetters and in
prison exposed to all the vicissitudes of
heat and cold, without bedding of any
description, scantily fed, and at times en-
during the extremes of hunger and thirst.
They bore all without murmuring ; and
though Hazguerd still added to their mi-
series, by torturing them on account of
their religion, offering to restore them to
their country and families, with power and
honour, if they would deny their faith, all
was ineffectual; they remained steadfast
in their attachment to those doctrines in
defence of which their ancestors had been
martyred.
After a confinement of four years, they
were released, A. D. 456, but were not
permitted to leave the capital. On the year
after their release, A. D. 457, Melid6 the
Pontiff, wh© had succeeded St. Joseph when
he was taken into Persia, died after gov-
erning the Church of Armenia for five
years. Seven years after his death and du-
ring the reign of king Phiroz, the succes-
sor of Hazguerd, the Armenian chiefs were
- 87 —
permitted to return to Armenia, to the
great joy of their faraHies as well as of
all the Armenians. On their return home
they united in the practice of every christ-
ian virtue, and became eminent for the
piety their conduct evinced.
Mo-^es the First. — Kewd. — Cbrisfopher the Ardzcruninn.
— Johii the Mantugunian. — Papguen of Olhnius. — The
relics of St. Gregoris and St. Elishe.
At the death of Melid6 Moses the First
succeeded to the pontifical chair, A. D. 457.
He enjoyed the dignity eight years, and
then dying, was succeeded by a disciple
of St. Isaac and St. Mesrob, Kewd, from
the village of Arahetz, in the province of
the Daik. He was a pious man and em-
inent for wisdom and science. He was a
great proficient in Greek literature, and upon
the whole, a great ornament to the pon-
tificate. Although at his election he was
nearly seventy years old, he set about cor-
recting the disorders which had crept a-
monghis people, with admirable zeal and
ardour. He was also not sparing of admo-
nition and reproof to the profligate, where
— 88 —
he had an opportunity of noting their
vices. This created him enemies and one of
them, Kati3h6 the Khorkhorunian, complain-
ed against him to the king of Persia.
Phiroz hereupon sent for Kewd, and hav-
ing examined the deeds which had distin-
guished his pontificate, found nothing wor-
thy of reprehension. He, however, tempted
the Pontiff to embrace the Persian relig-
ion , who expressing indignation at the
proposal, was by the king's orders, re-
moved from the pontificate, A. D. 474, and
one named Christopher was to be elected
in his stead. Kewd afterwards returned
to Armenia where he died, after living iu
retirement two years. He was buried in the
village of Othmus after he had governed
the Armenian Church ten years, during
which time he had regulated the ceremo-
nies anew and made many improvements.
Christopher the Ardzerunian was ap-
pointed Pontiff by Phiroz the king of Per-
sia, in the room of Kewd, and died five
years after. During his pontificate Bardza-
ma, A. D. 480, bishop of Nisibis, who had
associated himself with the Nestorian he-
retics, began to spread abroad in Persia
the Nestorian heresy. Christopher, on com-
ing to the knowledge of this evil, wrote
to all the provinces to beware of admit-
ting it. Bardzuma attempting to dissemi-
— 89 —
nate these doctrines in Armenia, was expel-*
led from the country by the chief Nersha-
boh the Ardzerunian.
John the Mantagunian from the Tillage
of Zakhnod in the province of the Arsha-
runians, a fellow disciple with Kewd, was
appointed to succeed Christopher at the age
of seventy five. He was an estimable cha-
racter, and materially improved some of
the church ordinances, particularly those
respecting ordination. He also modified the
book of instructions for the celebration of
the Eucharist. He also composed many ser-
mons and collects, and his prayers are the
most excellent in use among the Arme-
nians.
During the sway of these pontiffs sev-
eral of their fellow disciples, among whom
were Eghish6 and Moses of Ehoren, seeing
the dreadful disorders that pervaded the
country, retired to convents and deserts,
where they employed themselves in relig-
ious studies.
During the pontificate of John Manta-
guni, Armenia was again engaged in a
religious war against the Persians. Yahan
the Mamigonian was then the champion
and the protector of the Christian faith ^
After several years of contest with the Per-
i See Hist, of ArmcH., p. 159.
— 90 —
sians, peace was made and Vahan appoin-
ted Prefect of the Armenians. John the
Mantagunian after witnessing the peaceful
state of Armenia, died A. D. i 87, after a
pontificate of six years and a half.
Papguen, from the village of Othmus ia
the province of Vanant, a disciple of John
Mantaguni , succeeded to the pontifical
chair. Two years after, the relics of St.
Gregoris, the pontiff of the Aghuaus, were
discovered by Vatchagan , king of that
people, and the relics of St. Elish6, a di-
sciple of St. Thaddeus the Apostle, were
also found among the Aghuans.
VI
The Council of Ghalcedonia. — Zeno*s letter. — The svnod
of Vagharshabad where the Council of Ghalcedon is reject-
ed. — The doctrine of ihe Armenian Church on this point.
We have now reached the year of Grace
491. This was a memorable, though dole-
ful year in the history of the Armenian
Church. A complete acquaintance with the
facts that then occurred being necessary,
we will devote a few pages to their nar-
ration.
While Armenia was the victim of that
— 91 -^
religious perijecution , raised against her
by Hazguerd, the Persian king, A. D. 450 *,
Constantinople was also the theatre of
dreadful religious disorder. Eutyches, the
Abbot of a renowned, convent in the im-
perial city, while combatting the heretical
doctrines of Nestorius, fell into another he-
resy and denied the doctrine of the Tico
Natures in Christ. This caused almost a
revolution in the capital of Greece, and
Flavian us, the Greek Patriarch, in endeav-
ouring to oppose Eutyches and his follow-
ers, was cruelly scourged by them and
died in consequence three days alter.
The confusion, occasioned by Eutyches'
heresy, continuing to increase, two years
after the death of Flavianus, A. D. 451,
the Emperor Marcianus ordered a Council
to be held in Chalcedonia, near Constan-
tinople, in which Eutyches and all hig
followers were anathematized by the six
hundred and thirty bishops who were pre-
sent in the Council. The doctrine of the
Two Katures in Christ was firmly estab-
lished, the adversaries were exiled and the
Emperor imagined he had thus procured re-
pose. All efforts were, however, vain, for
the fanatic followers of the heresy spread
themselves all over Asia, and by speech
4 lii&t. of Arm., p. 148.
— 92 —
and pen endeavoured to prove that the
Chalcedonian Council had accepted the he-
resy of Nestorius.
It was in the same year of the Council
that the Armenians were most seriously
engaged in their strife with the Persians.
It was therefore impossible to send deputies
to the Council, of whose decisions they had
been left in ignorance. And now that under
the civil government of Vahan the Pre-
fect *, and the pontificate of Papguen, they
began to enjoy a little peace, the follow-
ers of Eutyches endeavoured to entrodnce
themselves* into Armenia, sustaining the
doctrines of their teacher and condemning
those of the Oecuminical Council. On the
other side the ^estorians also finding their
opportunity, endeavoured to render Nesto-
rius orthodox by declaring that the Chal-
cedonian Council had positively admitted
his opinions, and that therefore it was un-
just to condemn him.
While the Armenians were perplexed
how to decide with regard to these new
doctrines, a copy of a letter written by the
Emperor Zeno, for the purpose of allaying
the religious troubles excited by the here-
sies of Nestorius and Eutyches, was intro-
duced in the country. In that letter Zeno
i S«e hist, of Arm., p. 459.
— 93 —
mentioned only the three former Conncils,
viz. those of Nice, Constantinople and Ephe-
sus ; that of Chalcedon he did not mention,
or rather, nnder a certain condition he had
condemned it. Zeno's intention, however,
was not to condemn the Council of Chalce-
don; nevertheless he, through the equivo-
cal style of his letter was the. cause of
many doubts as to the soundness of this
last Council. And so much the more as
the same letter bore the signatures of many
bishops.
Papguen, the Armenian Pontiff, having
read this letter and seen the signatures of
the bishops, adopted its contents as sound
doctrine. And indeed it was perfectly or-
thodox, as it agreed with the creed of the
three holy Councils, and in some measure
with that of Chalcedon. Different opinions,
however, arising, Papguen, A. D. 491, con-
vened a large assembly of bishops in the
Armenian cathedral in the city of Vaghar-
shabad, which was also attended by the
Pontiffs of the Aghuans and the Georgians,
with their bishops. Here, after anathema-
tizing Nestorius and Eutyches, and their
followers, they read Zeno's letter; and as-
senting to all it contained, they rejected
the Council of Chalcedon ; it appearing to
them that the Greeks did not acknowledge it.
In the same year in which the assembly
— 94 —
of Vagharshabad was held, Anastasius suc-
ceeded to the imperial throne, and perceiv-
ing that much confusion prevailed in the
East about the Council of Chalcedon, issued
a decree prohibiting all from speaking any
more concerning it , either good or bad.
The Armenians coming to the knowledge
of this, said to each other : « If the Greeks
do not acknowledge the Council holden by
themselves, what occasion have we to con-
cern ourselves about it ? »
Thus the Armenians being deprived of
true information about the holy Council of
Chalcedon, and supposing that its decisions
were not all to be relied on , rejected it,
though they admitted and always gave
proof of belief in the doctrine it had es-
tablished. The cause of this (teplorable
event which has since then been continually
the source of accusations against the Arme-
nian Church, was, as above stated, lack of
information, and there can be no doubt
that the Syrian dissidents and the enemies
of the Council generally availed them-
selves of this circumstance, created by the
desolating and all absorbing warfare with
the Persians, to influence the Armenians;
otherwise they would never have rejected
it, as Mekhithar, a pontiff of the Arme-
nians in the fourteenth century said : « The
Council of Chalcedon was rejected by the
— 95 —
Armenians, in consequence of that wicked
and lying people (the Syrians), from whom
the Holy Ghost is far off, and who wish-
ing to sow discord in, the Church, basely
propagated in Armenia that the Council
had accepted the heresy of Nestorius. Some
of the Armenians being deceived, g^ve
credence to this imposture, and rejected
the holy Council, believing it to have fallen
into error. »
Having once rejected the Council of
Chalcedon, the Armenians, in the succeed-
^°& years, took no care to make investi-
gations about the true meaning of its de-
finitions. They without doubt believed that
their ancestors, during the time of the pon-
tiff Papguen, in rejecting the Council had
Daade the necessary inquiries on the sub-
ject. The enmity also that broke out be-
tween them and the Greeks, and the many
calumnies they endured from the latter,
^ere sufficient cause to embitter their minds
^^d to render the Armenians obstinate in
their prejudices against the Council of
Chalcedon.
The expression it had used , the Tuo
^dtures in Christ, also puzzled their minds,
rhe Syrian heretics, who were the most
^iiveterate enemies of the Council, and on
^hom, in their isolation, the Armenians
*^^d depended for intelligence from Greece,
— 98 —
had wilfully deceived them stating that it
had adopted the error of Nestorius, and by
the expression of the T7vo Natures it in-
tended a division or two different persons
in one Christ. They therefore, in order to
avoid falling into the same error, adopted
the expression of St. Cyril of Alexandria
against Nestorius : « One Nature of the
Word made flesh, » and continued to hold:
« One nature in Christ ; » meaning hy this
expression One personality, by reason of the
indivisible union of the two natures.
This expression, however, in later times
was the cause of many contests between
the Armenians and the Greeks, and the for-
mer were obliged to write many articles in
defence of its right interpretation. In these
they clearly stated that the formula , « Tn>o
Natures in Christ, » declared and signified
naught but that, « Christ is One, true God
and true man, possessing perfectly the divine
as rcell as the human nature, united in Him
without confusion and without division ; hav-
ing suffered passion and death in his hum^m"
ity, but immortal and not liable to suffering
in his divinity, »
In concluding this chapter we cannot
refrain from quoting the words of St. Nier-
ses Shnorhaly, one of the most renowned
patriarchs of Armenia. He governed the Ar-
menian Church in the XII **» century, and
— 97 —
having received a letter from the Greek
Emperor Manael on this snbject, he wrote
to him ia reply and explained the orthodox
meaning of the Armenian expression. He
says in this letter : o As for our saying One
nature f let nobody understand it otherwise
than as referring to the indivisible union of
the two natures, as taught by the orthodox
fathers of the Church, and principally by
St. Cyril of Alexandria against Nestorius....
Therefore taking these for our guides in
the way of truth which leads to God, we
are naturally and freely induced to a two-
fold consideration of these words ; One the
Nature of the Word made flesh, according
to St. Cyril , by reason of the ineffable
union ; and Twqfoli, according to St. Gre-
gory the Theologian, in asmuch as the two
natures. Divine and Human, remain uncon-
founded and unchanged. »
VII
Samuel of Ardzgue. — Religious persecution.
The year following the assembly of Va*
gharshabad, Papguen died, having enjoyed
the pontificate five years. He was succeeded
by Samuel, from the village of Ardzgu6, in
2 ' 5
— 98 —
the province of the Peznunies. Some time
after, when the disputes that had arisen
ahout the Council of Chalcedon had a little
suhsided, the fire of religious persecution
was again kindled hy the Persians in Ar-
menia. Cavad, the successor of Yagharsh on
the throne of Persia , instigated hy the
Magi, sent a Persian goTernor to Armenia,
accompanied hy a large force and a number
of priests , for the purpose of peryerting
the Armenians to creed of Zoroaster. These
began to erect and dedicate temples to fire-
"worship, and were assisted by many of
their countrymen resident in Armenia. The
more timid of the inhabitants were also
allured to embrace fire-worship. In most
parts, however, the greatest disgust was
exhibited and many publicly resisted their
proceedings. Tumult and uneasiness pervad-
ed the whole nation. Vahan the mamigo-
nian afflicted at the renewal of those per-
secutions, being joined by other chiefs,
collected a force, attacked the persian gov-
ernor and his army and put them all t«
the sword; thus once more saving his
country from the horrors of idolatry.
— 99 —
SIXTH CENTUBT.
I
The Synod of Duin. — Succession of the Pontiffs. -> The
sacred Likeness of our Lord. — Persecution against the
Christians. — - Moses the Second and the reform of the
Armenian Calendar. — Heresies of Julian of Halicamassus.
— Hizdipuzd. — The Georgian pontiff and the Council off
Chalcedon.
In the second year of the sixth centuTy,
Samuel the Pontiff died after a pontificate
of ten years. His successor -was Mush^,
from the village of Aghperitz or Aylape-
ritz, who died eight years after. Isaac the
Second, from the village of Ughg, in the
province of Hark, next became pontiff, A.
D. SIO; he died five years after. Christo-
pher the Second, from the village of Dira-
ridj, in the province of Pakrevant, suc-
ceeded him and enjoyed the dignity for
six years; he died, A. D. 521, and was
succeeded by Levont , from the village of
Little Erasd, in the province of Arperany.
He died three years after, and Nierses the
Second, from the village of Ashdarag, in
— 100 —
the province of Pakrevant, was next elected,
A. D. 524. Shortly after his induction Nier-
ses having ohserved certain irregularities
in the conduct of some of the priests, par-
ticularly of those who resided in rural dis-
tricts, convened a synod of bishops in the
city of Duin, and with their assistance
drew up and promulgated a code of thirty
eight articles to he observed by the Arme-
nian ecclesiastics. He continued in the pon-
tificate nine years, when dying he was
succeeded by John the Second, A. D. 533,
from the village of Suntzeghin, in the
province of the Kapeghenies. During his
pontificate and in the year 539, Chosroes
king of Persia being at war with the
Greeks, besieged the city of Edessa. The
citizens, perplexed at their danger, offered
up prayers to God for their safety. Then,
as is recorded, Eulalius, the bishop, had
a divine vision, in which he was ordered to
go to the chief gate of the city and take
out from the niche, which had been walled
up by bishop Add6, the Sacred Effigies
granted to Atgar by our Lord. The bishop,
accordingly, went to the spot and found
the sacred image, forgotten there since the
time of Add^ the first bishop of Edessa.
Through this sacred 4relic Eulalius, it is
said, wrought many miracles and infused
courage among the inhabitants. All the ef-
— 101 —
forts of the Persians to take the city were
vain, and finally they were obliged to raise
the siege. Thus was the city of Edessa
saved.
After this event Chosroes sent one Ten-
shabuh, a Persian, as Prefect to Armenia.
This individual renewed the old persecution,
compelling the people to adopt the religion
of the Magi and harassing them merci-
lessly on finding they resisted his wishes ;
so that many were martyred on account of
their adherence to their religion. While
these vexations troubled the nation, John
the pontiflF died, having governed the
Church with credit and advantage seven-
teen years He was succeeded, A. D. 551, by
Moses the Second , a man of profound
knowledge, from the village of Eghivart, in
the province of Arakadzoden. The chief
event during this pontificate was the re-
form of the Armenian Calendar. For, the
year 552, completing the paschal period or
cycle of 00 years, there ensued a disloca-
tion in the Calendar of the day of the Eas-
ter feast, as well as of all the festival days
depending upon it. Moses, in order to recti-
fy this deviation, immediately after his ele-
vation to the pontificate, assembled an as-
sembly of bishops and laymen in the city of
Duin, in which after much discussion, the
Calendar was remodelled and corrected. The
- 102 —
Armenians afterwards counted the years
from this period ; so that the date of the
Era of the new Calendar is reckoned from
the 552"** year of our Lord, the first of the
Armenian Calendar.
Some individuals endeavoured to disse-
minate in Armenia the heresies of Julian of
Halicarnassus, who said that our Lord was
not liable to bodily suffering, and that in
Him all human passion and torments were
apparent, not real. Moses the Pontiff there-
upon caused them to be immediately ban-
ished from the country. A number of Magi
having come with Tenshabuh the Prefect
into Armenia, and having aided him in
persecuting the Armenians in his attempt
to pervert them to fire-worship, the pon-
tiff applied to the Persian king for redress,
imploring him to give his countrymen a
little rest, and calling to his recollection
the guarantee of no future molestation,
which one of his predecessors, Vagharsh,
had given the Armenians in the time of
Vahan the Mamigonian ; forbidditfg, at the
same time, the revocation of that act by
any of his successors on the throne of Per-
sia. Chosroes, acknowledging the justice of
the pontiff's remonstrance, recalled Tensha-
buh the Prefect and replaced him by one
who immediately prohibited the Magi from
further molesting the people. A son of the
— W3 —
cbief Magi, however, named Makbqj, hav-
ing become a convert to christiamty, tak-
ing the name of Hizdipuzd, speedily suffer-
ed martyrdom. This was the only act of
severity in religious matters ordered by the
new Prefect, and Armenia eajpyed several
years of repose. Nevertheless when Suren
Jiher Yeshnasbuhen, a relation of Chosroes,
was appointed Prefect, the old persecution
was revived , and the nation was again
plunged in mourning and desolation.
Id the year 580, on the death of the pon-
tiff of the Georgians, a dispute arose among
that •people respecting a successor. Not
being able to cctoe to an agreement, they
wrote to Moses the Armenian pontiff, autho-
rizing him to select and con^crate a fit-
iiing person, head of their church. Moses
thereupon appointed Gurion a most learned
and pious man, who though a Georgiaa bj
origin, bad been appointed some time be-
fore, bishop in Armenia. Immediately after
his elevation he proceeded to Georgia, and
caused a correct account of the proceedings
of the Council of Chalcedon, with its ca-
nons, to be brought from Constantinople
and a precise translation of the code of St,
Leo to be made. These being all examined,
the Georgians, the Egerians, and some
adjacent nations consented to acknowledge
and abide by the Council and its decisions
— 104 —
The year after this event, A. D. 581, Mo-
see the Pontiff, after governing the Arme-
nian Church thirty years, became so old
and feeble that he was unequal to the du-
ties of his office, and was obliged to appoint
a vicar, in the person of a Vartabied nam-
ed Vertanes. This arrangement lasted for
thirteen years when Moses died.
II
Hie pontiff Abraham and GurivB.
The successor to Moses was Abraham, bi-
shop of the Reshdunians, from the village
of Aghpathans, A. D. 59 . This pontiff be-
came extremely dissatisfied with Gurion,
the Pontiff of the Georgians, for accepting
the Council of Chalcedon. He had previously
written thrice to him to avoid receiving it.
Gurion replied : « I am astonished that
you are at variance with all other churches
of Christ, which declare that the creed of
the Council of Chalcedon is precisely the
same with that of the three other councils. »
Abraham not believing the council in ques-
tion to be orthodox, and being unable to
persuade Gurion against it , convoked a
synod of bishops in Duin, where they ana-
— 105 —
thematized him and all those who accepted
it. Thus he isolated the Armenians from all
those who approved of the Council in ques-
tion.
Gurion on heing informed of this action
of the Armenian Pontiff, was much grieved
and complained to the Emperor Maurice
who immediately ordered an assembly to be
held at Constantinople, to which he invited
both Greek and Armenian bishops. Abraham
sent the Vartabieds Vertanes and Gregory
as his proxies , with nineteen Armenian
bishops, all from the division of the Greeks.
After a careful investigation and much
deliberation, the Council of Chalcedon was
declared orthodox, and the before mention-
ed bishops accepted it. But Vertanes and
Gregory refused to recognise this decisioa
and returned to Armenia.
— 108 —
remarked with severity on some irregulari-
ties in the conduct of Varazdirotz the Pre-
fect, and of other nohles, he became an ob-
ject of dislike to them, and they sought to
depose hira from the pontificate. Christopher
having observed this, resigned his oflSee,
after exercising it only for three yeare.
He then retired to the vicinity of the village
of tJghis, and built a large convent at the
foot of Mount Massis (Ararat), where, hav-
ing collected a number of monks, he lived
in the practice of the most severe monastic
discipline till the end of his life.
His successor in the pontificate was Ye-
zer, from the village of Parajnaguerd, in
the province of Nig. In the first year of his
pontificate, the Emperor Heraclius, on his
return from the Persian war visited the city
of Garin. Many of the Armenians in the
Greek dominion in Armenia had acknow-
ledged the Council of Chalcedon, which not
being generally approved of, was a cause of
much dissension; the Emperor therefore du-
ring his stay at Garin directed an assembly
of bishops, Greek as well as Armenian, to be
held in that city, for the purpose of restoring
unanimity amongst the followers of the
Gospel. He also invited Yezer to be present
at it, who having accepted the invitation,
repaired to Garin, with the most distin-
guished bishops under his jurisdiction.
— 107 —
years, when John died, A. D. 616, and all
separation between the spiritual govern ment
of the two divisions ceased. In the same
year also Abraham, Pontiff of the Persian
division of Armenia died and was succeeded
by Gomidas, bishop of Daron and Abbot of
the convent of Clag, a native of the village
of Aghtz, in the province of Arakadzoden,
and a prudent and pious character. This
pontiff having undertaken to rebuilt the
chapel of St. Ripsima, discovered her Urn,
which, as we have before remarked, had the
seals of St. Gregory and St. Isaac upon it.
Gomidas, without opening the Urn placed
his own seal in addition thereupon, and
built on the site a splendid church in which
he deposited the Urn. It was on this occa-
sion that he wrote also the hymn, begin-
ning : « The souls devoted to the love qf
Christ , » and caused it to be chanted du-
ring the ceremony. He also rebuilt the cu-
pola of the cathedral of Etchmiadzin, cons-
tructing it with hewn stones, and adding
many improvements to the church.
Gomidas the pontiff died A. D. 625, after
holding that office eight years. His succes-
sor was Christopher the third, of a noble
family, from the province of the Abahu-
nians. He was a man of the most stern and
unbending morality, equally impartial in
his admonitions to poor and rich. Having
— 108 —
remarked with severity on some irregulari-
ties in the conduct of Varazdirotz the Pre-
fect, and of other nobles, he became an ob-
ject of dislike to them, and they sought to
depose him from the pontificate. Christopher
having observed this, resigned his oflSce,
after exercising it only for three yeare.
He then retired to the vicinity of the village
of tJghis, and built a large convent at the
foot of Mount Massis (Ararat), where, hav-
ing collected a number of monks, he lived
in the practice of the most severe monastic
discipline till the end of his life.
His successor in the pontificate vras Ye-
zer, from the village of Parajnaguerd, in
the province of Nig. In the first year of his
pontificate, the Emperor Heraclius, on his
return from the Persian v^ar visited the city
of Garin. Many of the Armenians in the
Greek dominion in Armenia had acknow-
ledged the Council of Chalcedon, Mrhich not
being generally approved of, v^ras a cause of
much dissension; the Emperor therefore du-
ring his stay at Garin directed an assembly
of bishops, Greek as well as Armenian, to be
held in that city, for the purpose of restoring
unanimity amongst the followers of the
Gospel. He also invited Yezer to be present
at it, who having accepted the invitation,
repaired to Garin, with the most distin-
guished bishops under his jurisdiction.
— 109 —
After much debate and the most minute
investigation, the Armenians accepted the
holy council of Chalcedon and its creed.
This occurred A. D. 629.
Yezer then returned to Duin, where he
was met by a procession of all the clergy,
by whom he was conducted to the principal
church. Here he made them acquainted
with the proceedings of the council at Ga-
rin, with which all appeared to be content,
except a Vartabied, named John, who, Tentur-
iug resistance, was deprived of his clerical
habit and driven from the city. He then re-
tired to the convent of Mayr in the province
of Nig, where, having made proselytes to
his opinions, he caused much disturbance in
the nation. Yezer thereupon ordered him to
be banished from that convent, which, on
hia account was thenceforward designated
Mayrakom , while he himself was called
Mayrakometzi. This Vartabied then took re-
fuge in the country of the Aghuans, in the
laost remote part of the province of Kartman
accompanied by one disciple named Sarkis.
These two having embraced the heresy of
Julian of Halicarnassus, published a number
of heretical propositions, which were an-
swered and refuted at first by a Vartabied
earned Gregoradur a man of profound know-
ledge, and afterwards by Theodore Kurthen-
avor and John the Philosopher. •
— 110 — '
Tezer, after his return from Garin, splen-
didly rebuilt with hewn stones the tomb of
St. Kayan6, and surrounded it by dwelling-
houses for the oflBLciating priests.
It is worthy of remark, that after the
conclusion of the Council of Garin, many of
the Armenians of the Greek dominion who
had hitherto conformed to the religious ob-
servance of their own people, suddenly in-
troduced changes in their ecclesiastical ce-
remonies, particularly in three instances:
First they leavened the bread used at the
sacred offerings, and mixed water with the
wine. Secondly, they celebrated the feast of
our Saviour's birth on the 25*** December.
Thirdly, in singing the anthem Holy God^
Holy and powerful, Holy and immortal^ [wh
wert cruc^d), they omitted the last words.
These innovations they wished to intro-
duce into the Persian part of Armenia, ^
which created considerable disturbance,
and finally caused the Armenians to se-
parate again from the Greeks , and re-
nounce the Council of Chalcedon.
— Ill —
II
Nierses the ^uflder and the relies of St. Gregory. — The
Synod of Dum* — Disputes between the Greeks and the
Armenians. — John Digorensis. — The Cross of Varak*
About the year 636 the Saracens invaded
Armenia carrying away the inhabitants
and desolating the country. Yezer the Pon-
tiff was so much affected by these calam-
ities, that he died of grief, after ruling the
Churcli ten years and eight months.
He was succeeded by Nierses the Third,
bishop of the Daik, surnamed the Builder,
as he erected many churches and chapels
of martyrs. He built the large church of St.
Gregory in Vagharshabad, and placed the
relics of the Saint under the four pillars,
persuaded that in so doing he would for
ever secure it from the devastations of con-
querors. The head of St. Gregory was, how-
ever, put in a rich urn, and deposited near
the altar, for comfort to the devout and
cure of the diseased. It was afterwards re-
moved by certain nuns to Naples, where it
is still preserved, in the church of St. Gre-
gory or S. Ligorio Armeno.
About the year 645 , several heretical
— 112 —
books having found their way into Arme-
nia, the pontiff held a Synod at Duin,
where all heretical and schismatical books
were anathematized; and presuming that
the council of Chalcedon had accepted the
heresies of Theodore of Mopsue^ta, he re-
jected it. He then instituted twelve canons
for the better regulation of the Church, and
having observed that the hymns they used
in the service of the church had become ex-
ceedingly numerous, directed the vartabied
Parsegh or Basil, sumamed John, to make a
selection which was afterwards known by
the title of Johnendir, or John's selection of
Hymns.
During this Pontiff's sway, Greek ani-
mosity rose to such a point that Constan-
tino the Emperor assembled a numerous
army and set out with a determination to
coerce the Armenians by the sword. Nierses
the Pontiff, accompanied by a number of
bishops, priests and laymen, went to meet
the Emperor and after much entreaty
succeeded in calming his anger. Then
at Duin, and in the presence of the Emperor,
the minutes of the council of Chalcedon
were read before all present, and the Arme-
nians again consented to accept its deci-
sions ; thus a reconciliation was again eff c-
ted between the Arnrenians and the Greeks.
The Emperor then quitted Armenia leaving
— 113 ^
there a quantity of troops with Greek gene-
rals and priests and returned to Constanti-
Dople. After his departure , the Greeks
differing from the Armenians with regard to
fasts and other religious observances, en-
deavoured to make them conform to their
customs. Some of the Armenians complied
and were much honoured on account of it
by the Greeks, but most of the people
looked upon these latter with contempt,
and would not allow them to partake of
the Communion in their churches. The
Greeks hereupon complained to the Em-
peror, who wrote a threatening letter to
the Armenians, directing them immedia-
tely to refrain from the odious distinction
they made between the Christians of the
two churches. Thereupon the Armenians
held an assembly in the city of Duin and
wrote a reply to the Emperor, entreating
bim to allow them to continue in the
doctrines which they had received from St.
Gregory and not compel them to adopt
others. The Emperor willingly complied
with their moderate desire ; still the Greeks
whom he had left in Armenia, being less
tolerant, continued to harass them, and the
Greek priests principally were incessant
in endeavouring to force them to accept
the Council of Chalcedon. During these
disagreements Nierses the Pontiff seemed
— 114 —
^ iucline towards tbe Goancil in qnestion,
and administered the communion indiscri-
minatdy to Armenians and to Greeks. This
being remarked, some persons stirred up
against him the anger of Theodore the
Beshdunian, General of the Armenians,
which terrified the Pontiff so much , that
he hastily took refuge in his native prov-
ince of the Daik, where he remained six
years.
On his flight Theodore appointed, A
D. 649 , one John Digorensis , otherwise
called Manazguerdensis, a disciple of Gre-
goradur of Antzakhatzor ; who being a bit-
ter enemy of the Ghalcedonians, immedia-
tely took with him a few vartabieds and
repaired to Manazguerd, where he held a
meeting and rejected the Council of Chal-
cedon. Then, as we have before mention-
ed, several Armenians having began to
practise the Greek rite, John enacted
five canons against them. First, he com-
manded that no water should be mixed
with the wine used in the Eucharist. Se-
condly, that no leaven should be put in
tbe bread designed for sacred offerings.
Thirdly, that the birth of Christ should
not be celebrated separately. Fourthly, that
in the fasts, neither fish, oil, wine, eggs,
nor butter was to be made use of, except
on the Saturdays and Sundays, of Lent.
— H5 —
Fifthly, that the Lord's supper was never
to be partaken of on Maundy Thursday.
This deed of the officiating Pontiff gained
him such renown, that many of the people
began to look upon him as a great man.
After a lapse of time the proceedings of this
council were published and erroneously
imputed to John, the Philosopher.
After the death of Theodore the Resh-
dunian, which happened A. D. 653, Nierses
the Builder returned to Duin and resum-
ed his pontificate. Shortly after the Cross
of Varak was discovered, and an annual
feast appointed for the same. This Cross,
according to the tradition, was brought to
Armenia by St. Ripsima, and was hidden,
until it was miraculously discovered, through
the devotion of a holy hermit of the name
of Thotig.
Ill
Succession of the Pontifls. — The Saracens in Duin. —
David Duinensis.
Nierses the Pontiff surnamed the Builder
died in the year 661, having enjoyed
his dignity twenty years and nine months.
— 116 —
He was succeeded by Anastas from the
village of Argury, which lay at the foot of
Mount Ararat. He built a convent and
church in his native place, and near it
erected several inns and hospitals for the
benefit of the poor. His pontificate lasted
six years when he died and was succeeded
by Israel from the village of Othmus, in
the province of Vanant. He died ten years
after, when in the year 677 Isaac the
Third, bishop of Rodagk, from the village
of Arkunashen in the province of Zorapor,
became his successor. He was eminently
distinguished in the sciences and in all
human knowledge, and was brought up in
the strictest observance of the duties of mo-
rality and piety, by the celebrated and
learned Theodore. He governed the Ar-
menian Church for twenty six years.
During his pontificate, the Greeks, always
at enmity with the Armenians, incited the
Saracens against them. Abdullah, their
leader, entered Duin, where he seized upon
several of the chiefs and put them in
chains. He likewise caught Isaac the Pon-
tiff and sent him in chains to Damascus.
He then stripped all the great churches of
Ararat of their treasure, with every valu-
able ornament that decorated them, and
seizing David Duinensis, a Persian by ori-
giu but converted to Christianity, caused
— 117 —
him to be crucified. He \(^as interred in the
church of St. Gregory, and numbered among
the Saints commemorated by the Arme-
niun Church.
Thus ended the seventh century, leav-
ing the nation with its spiritual head
captive in a foreign country.
The Armenians , notwithstanding , en-
joyed peace for a few years under the sway
of Sumpad the Pakradunian, who was ap-
pointed governor of Armenia by the Em-
peror Leontius ^.
1 See His!, of Armen., p. 495.
— 118 ^
EIGHTH OENTUBY.
Death of Isaac the Pontiff. — Eliah his successor. ~ The
martyrs Vahan of Koghlhen pnd Susan.
In the beginning of the eighth century
we find Armenia threatened by a formi-
dable invasion of the Saracens. Mohmad
Ogba, the Saracen general, being defeated,
collected an overwhelming army and set
out again for Armenia, determined to spare
no one in his vengeance.
Isaac the Pontiff, who was still a prisoner
in Damascus, hearing of the calamities that
awaited his countrymen, sent to Mohmad
entreating his permission to accompany
him in his expedition. On his request being
complied with, he set out to join the Array,
but on reaching Charran he was suddenly
taken ill and died. Before he expired, how-
ever, he wrote with his own hand a sup-
plicatory letter to the Saracen general,
praying him to spare the Armenians. He
directed his deacon, that when he heard
— 119 —
his last sigh he should put this letter in
his right hand. 'When Mohmad heard of
the PontiflPs death, he ordered that his re-
mains should not he interred until he had
seen them. « For, said he, if Isaac were alive
he would come to me; and since he is dead
I will go to him. n He then repaired to the
place where the dead Pontiff lay. On his
arrival he approached the hody and salu-
ted it with words and gestures as if it were
alive. The body of the Pontiff then, it is
said, returned the salutation, and stretch-
ing forth its right hand, offered the letter
which it held. Mohmad, exceedingly ter-
rified, took the letter, and after reading
its contents exclaimed: « Tes, thou man
of God, thy desires shall be fulfilled. » He
then wrote a letter of peace and reconci-
liation to the Armenian chiefs, and caused
the remains of the Pontiff to be taken to
that country by a body of Saracen troops.
Isaac the Pontiff held the pontificate, in-
cluding the time of his imprisonement at
Damascus , twenty six years and a few
months.
He was succeeded, A. D. 702, by Eliah,
hishop of the Puznunies, from the city of
Ajjesh. This Pontiff, by his influence with
the Saracens, caused the queen of the
I Aghuans and Nierses their Pontiff, to be
hanished for having accepted the Council
— 120 —
of Cbalcedou. He also persecuted all the
Chalcedonians that lay within his power.
During the pontificate of Eliah, Gasbm
the Saracen governor of Armenia, decoyed
a number of the principal Armenian no-
bility into the Church of Nakhjuan , to
which he set fire and burnt them alive.
He then plundered their property and seiz-
ed all their families. Among the captives
was a boy of four years of age named Va-
han, the son of Chosroes chief of Kogh-
then. He was circumcised and educated in
the Court of the Caliph. But in the course
of time haying succeeded to his father^s
estate, he returned to Armenia and reem-
braced Christianity, whereupon he was
martyred by the Saracens. His martyrdom
is yearly celebrated in the Armenian Church.
In like manner also a girl of the name of
Susan^ daughter of Yahan the Gamsaragan,
fell into the hands of the Saracens aud
being tortured by them in consequence of
her religion, perished in Charran.
— 121 —
II
Mn ihe Fouriliv — A Synod ui Duim — David lb*
First. — Tiridates the Ftnt and the Seconds — Sion and
the Synod he)d in Bardav. — Gnnons*
Eliah the Pontiff, after ruling the Ar-^
menian Church fourteen years and a half,
died and was succeeded, A. D. "718, -by
John the Fourth , surnamed the Philo*
Bopher , from the village of Otzun, in the
province of Dashirs , whence he is also
called Otznensis. John had been from his
infancy under the care of the celebrated
and learned vartabied Theodore, surnam*
ed Kurthenavor, who instructed him in all
the sciences. On his attaining manhood he
became so celebrated in consequence of the
variety of his talents and his high culti*
vation, that he was universally denomina-
ted the Philosopher or Sage. He was a man
of unequalled qualities, generous, candid
and peaceful. In person he was tall and
wellshaped, with an extremely command-*
ing air and remarkably beautiful features*
He always wore under his robes and
next his skin a dress of extremely coarse
sackcloth. On festivals he would carry bo*
2 6
— 122 —
dily discipline to 0ucb nn excess , thst
people who beheld him were amazed.
His fame having reached the ears oC
Omar the Caliph, he was invited by that
monarch to visit him and met with a
iDOst respectful and honourable reception.
On his elevation to the pontificate he
devoted himself assiduously to restore tran-
quillity to the Armenian Church in which
much confusion and perplexity had arisen,
occasioned by three different reasons : iBrst,
the people were agitated and alarmed by
two abominable sects which had recently
sprung into existence and were denomina-
ted Paulites and Fantastics ; secondly, much
confusion arose from the irregular lives
many of the clergy and laity led ; thirdly,
the nation was undecided as to the ritual,
some desiring to conform to that of the I
Greeks, who administered the Lord's sup-
per with leavened bread and wine mixed
with water ; who also omitted the word
crucified in the anthem : « ffolp God, Holy
and porcerfid. Holy and immortal ( icko w^rt
cruc^ed), have mercy tipvn vs, •* and asserted
that the birth of Christ should be cele-
brated by a distinct feast, with many
other irregularities.
John the Philosopher wishing to ap-
ply a wholesome remedy to these evils, con-
voked a general assembly in the city of
— 125 —
Dain, A. D. 719, at which almost all thd
bishops of Armenia Major and Minor were
present. After they had anathematized the
Panlites and the Fantastics they enacted
thirty two canons for the future government
of the Church. The Pontiff shortly after
in conjunction with the Syrians convened
a synod, at which the Julianites were con-
demned.
After remaining eleven years in the pen*
tificate he died. His successor was David
the First, from the village of Aramons in*
the province of Godaik, A. D. 729. During
his pontificate as the Saracen governor
greatly harassed the Armenians he wrote
to the Caliph and procured that function-
ary's removal. David the Pontiff, having
held the reins of the Church twelve years
and a half, died and was succeeded hy
Tiridates the First, A. D. 741, from the
village of Othmus in the province of Vanant.
He was a zealous . and good man, passing
most of his time in prayer, in fasting, and
in the exercise of acts of charity. After a
pontificate of twenty three years he died.
His successor was Tiridates the Second,
from the province of Tasnavoritz in Duru-
peran. He held his office only three years,
when he died.
His successor was Sion, A. D. 767, from
the village of Pavonk in the province of
-^. 124 —
Arakadzoden, a man eminently distinguisli'
ed for wisdom and piety. In the year of
his elevation to the pontificate he held a
synod in the city of Bardav, and enacted
twwaty four canons for the regulation of
the clergy and the Church.
CANONd OP THfe SYKOD OF BAUDOT :
1. // any bishop, suffragan, or priest^ negkct
the faithful entrusted to his care^ by seeking ho*
nours and amusements^ he shall be destituted*
2. Bishops 7nay not presume to make ordinations
in a diocese not their own,
3. Bishops may not force a delinquent to give
pifts to the churchy but shall direct them to give to
the poor with their oum hands*
4. Bishops shall never allow suffragans of
priests to erect altars, or to consecrate churches*
5. Bishops shall not presume to bless the oil^ of
to add any thing to that which has been already
consecrated but they shall take it from tie residence
of the Patriarch every year,
6. Bishops shall nominate priests - doctors in
thenlogy^ whose duty shall be continually to instruct
the people*
7. Monasfenes or Convents must be built in vil-
^ ages J where superiors ought permanently to reside*
— 12-5 —
Irms and almshouses ought aUo io be buUt iher^
and be endowed by the same villages. ^
8. The baptismal font shall be respected and be
kept clean; and the water used in baptism shall not
be poured in unclean places.
9. T:' e priest J whose tu7'n it is to officiate in the
churchj shaU perform the service in a becoming
manner J and shall recite the prayers without amis*
sum or intenniption.
10. No priest who marries^ nor any person who
having been married twiee^ is afterwards consecra"
ted priest^ shall dare to fulfil the duties of the office^
but shall remain in penance.
1 1 . Priests should be attentive not to permit- in--
termarriages of the faithful with the infidels.
12. The wafers for the holy sacrifice should be
prepared by priests and not by laymen.
13. If any priest unite for the third time in ma*
trimony persons who have been already twice wid-
owed and who may have cohabited illegally^ he
stiall be anathematized and the marriage shall be
null.
14. The church property and fiayiiture shal
never be sold,
15. Monks shall not change from one monastet*y
to another; they shall remain in the same religious
house in which they took their vows ^ unless they
are called to the direction of some diocese.
— 134 -
Ankadzodeo, a man emiQently diBtiDgniBli'
ed for viadom and piety. In the year of
his eleTBtJon to the pontificate he held a
synod in the city of Bardav, and enacted
twMity four canons for the regolatioo of
the clergy and the Church.
1. If any bishop, suffragan, or priest, MgM
the faithful enlrunted to his care, by seeking ho- i
tiourt and atmtsements, he shall be destituted.
2. Bishops tnay nut pretwiie la make ordinations I
in a diocete not their wm.
3. Bishops may nnl force a delinqiienl to givi '
pifts lo the church, but shaU direct ikeia to give lo
the poor with their own hands.
4. Bishops shall never aHow svffragans or
priests to erect altars, or to conrecrate churches.
6. Bishops shall not prestane to bless the oil, of
to add any thing to that which has been ntreoilj
eomeeraled but ihey s/iutl tai.e it fi cm tie icii'det"^
of the Pu/riurch tvenj ijeiir.
6. Bi'ihnpi shall nominale prie<ti-\
Ihenlogy, wh>^i' lUify ^huU hi- nm/iiuialls ti
the people-
enrfoMed 6y M« ja„,e villagei.
''Pi'redm^nclmphc,. mum,
9- re priVj(, «,Ao« /w-n ii w to oijicte/e .n rtp
IT w"^ '*"" "■*' "' ""■'"•' -*>»^^
Jwn or mlerttiption.
««L f ''""' """ ''°""' ""^ "'» r-r-on M,
tor* ,; ' ""' '° '■"'" '*' '""" °^'*' »*«.
."•liiMreniumlnptnaim.
1,11' '"'"" ''"^'""■"•'ImM (o p,„,; ,•„.
irlU'"' "'"' """' ^"'"" "''"' "•" '■" "«-
,^^A^''"T' "''"* '"""^ '^^ "(ready twice wid-
*,' °"°"'~"^'"' "-x '*• »."«,:. tat.
— 128 —
of considerable ability and had from his
infancy always resided with the reigning
Pontiff. During his pontificate Armenia
was reduced to so low a state by Saracen
tyranny, that he fell a victim to grief; he
died in the thirteenth year of his pontifi-
cate.
Stephen of Duin, a chaplain, succeeded
him, A. D. 788, and died two years after.
Then Joab or Job held the pontificate;
he was from the city of Ostan, and only
enjoyed his dignity six months.
His successor was the aged Solomon, A.
D. 791, fr :m the province of Kegharkunis.
He died in less than a year afterwards.
George surnamed Hoylorpug, from the
village of Oshagan in the province of Ara-
kadzoden, succeeded Solomon in the ponti-
ficate, A. D. 71>2, and ruled the Church
three years, when he died.
He was succeeded, A. D. 795, by Joseph
the Second surnamed Garidj , from the
village of St. George in the province of
Arakadzoden.
— 129 —
MNTH CBNTUBT.
Joseph ihe Pontiff and Khuxima the Governor. — David the
Second. — Martyrs. — John the Fifth. — Bugba tb«
Tyrant.
While Joseph the Second governed the
Armenian Church, Khuzima the Saracen ^
was sent to Armenia by the Caliph of
Bagdad, as governor of the country. He
governed the nation peacefully at first ; but
some time after, changing his manner, he
proposed to Joseph the Pontiff, to purchase
from him three villages v^rhich belonged
to the pontificate. Joseph refusing to part
with the property of the Church, the gover-
nor seized upon the village of Ardashad, one
of the three in question, and on Joseph's bro-
ther threatening to appeal to the Caliph, he
caused him to be strangled. This event so
much affected the Pontiff that he fell sick
and died, in the eleventh year of his ponti-
ficate.
1 See Hisl. of Armen., p. S02.
2 6»
— 130 —
He was succeeded, A. D. 806, by David
the Second, from the village of Gagaz, in
the province of Maghagh. Daring the time
of his pontificate, two brothers, Isaac and
Joseph, whose mother was an Armenian
(And father a Persian, were taken by Khu-
eima the Governor and ordered to abjure
the christian faith. On their remaining
firm, they were martyred in Garin. Their
commemoration is yearly held in the Ar-
menian Church.
David the Second died after having pre-
sided over the Church twenty seven years.
He was succeeded by John the Fifth,
A. D. 835, from the village of Vegayk in
the province of Godaik, a good and humble
character, delighting in the service of God,
and living according to the most rigid
rules of monastic discipline.
It was during his pontificate that the
Caliph of Bagdad sent Bugha to ravage
Armenia, in order to avenge the death of
the late governor Abuseth, who was killed
by the inhabitants of Mount Shem or Sa-
euns ^ Bugha marched into Armenia at the
head of a large body of troops, and spread
death. and desolation around him. Many of
the inhabitants were forced to forsake
Christianity , or were martyred. Among
i See HhU of Arm., p. 204.
— 131 —
these were seven men from the province
of Aghpag tlie chief of whom was named
Adom. Bugha having tried every method
to induce them to renounce their faith, and
seeing all his efforts ineffectual, at last
ordered them to be crucified.
The execution of these and of many
others , took place in the years 852 and
853. John the Pontiff subsequently appoint-
ed a day to celebrate the feast of these
martyrs.
While Bttgha was devastating Armenia,
John the Pontiff, afraid to remain in Duin,
wandered about various parts of the coun-
try. He at length found an asylum in
the convent of Makenotz in the province
of Kegharkunies, where he died of a bro-
ken heart, A. D. 854, after a pontificate
of twenty two years.
II
Zaehariah the Pontiff. — Photius and the Council of Chaloe-
don. — The Synod of Sbiragavan. — George the Se-
cond. — Ashod the Pakradanitin is crowned fctng of the
Armenians. •— Mashdots the Second. — • John the Sixth.
His successor was Zaehariah, from the
village of Zag in the province of Godaik,
and as a mark of the turbulence and cala-
— 132 —
mity of the times in which he lived, it is
sufficient to say, that, as he was not in
orders, he was ordained deacon and priest,
and consecrated bishop and pontiff all in
one day. He presided over the Church
twenty one years and made many im-
provements in the spiritual condition of
the Armenians.
It was during this pontificate and in the
year of Grace 859 , that the Caliph ap-
pointed Ashod the First, from the Pakra*
dunian tribe, Governor of Armenia *.
About the year 862, Photius being Greek
Patriarch at Constantinople, began to mo-
lest the Armenians on account of the Coun-
cil of Chalcedon. Zachariah the Po&tiff
then wrote him a friendly letter, in which
he explained the reasons which induced
the Armenians to reject the Council of
Chalcedon. To this Photius made a long
reply, wherein he set forth the sound doc-
trine of that holy Council, and declared that
whatever the Armenians had heard preju-
dicial to it was false. He also urged Ashod
the Governor to accept this Council, and
forwarded him a piece of the wood of the
true Cross.
This letter and relic was brought by
Vahan, or John, Archbishop of Nice, who
i SeeHibl. of Ara).,p.2i7.
— 133 —
had also received directions from the Pa-
triarch, to convene an assembly of Bishops
to discuss the matter in question.
On the arrival of Vahau in Armenia, the
Pontiff and the Governor consenting,-a Sy-
nod was held in Shiragavan, A. D.. 862.
After many subjects had been treated of,
Vahan delivered a long discourse concern-
ing the Trinity and the Incarnation, and
laid before the assembly fifteen canons,
containing an orthodox creed, the last of
which decreed the acceptance of the Coun-
cil of Chalcedon. These canons are the
following :
CAN0K8 OP THE 8YK0D OF SHIRAGAVAN.
1. There are one Nature and three Persons in
the lifegiver Tnnify; the Father without origin, the
Son from the Father^ the Holy Ghost front Their
essence,
2. The Son of God^ one of the Trinity ^ dweU in
the Virgiyfs womb, and took our flesh upon Bimj
remaining inseparable from the Father and from
the Uohj Spirit,
3. The same Son of God^ God the Word^ united
himself to human fleshy without confusion and with"
out division; and is Himself eternal God and true
man*
— 134 —
4. The holy Virgin Mary is truly and perfectly
Mother of God.
5. Christ did not assume the human person^ but
the nature; nor^ as Nestorius falsely asserted^ was
he divided into two,
6. The two Natures^ contrary to the heresy of
EuiycheSy are not confounded in Christ; neither was
his body brought from heaven,
7. God the Word became man, being perfect in
his divinity and perfect in his humanity; uniting
two natures in one person ; consubstantial with the
Father according to his divinity^ and consubstantial
with us regarding his humanity; in all without
sin.
8. The Holy Trinity and Divinity is impassible.
9. Christ suffered in his Body not in his Divinity,
10. God the Word^ Jesus Christy is Holy j Power-
fiUj and Immortal; He was crucified for our sal-
vation in his body; He is merciful to every one and
takes away the sins^ etc.
11. The Son of God became Son of the Virgin^
in order to make the sons of man sons of God.
12. The soul of Christ in the Virgin's womb was
glorious y and had a passible body; but incorruptible
as to the tombj as to sin^ and as to the passions ;
f . e. not dissoluble to earthy impeccable and umnh
passionable ; for aU that he suffered^ he did vcfunr
tartly and truly.
— 135 —
13. The IradUioM of the CounciU of Nice^ Con-
9tantinople and Ephems^ are in conformity with the
traditions of the Apostles and Prophets*
14. If any one knowing that the Council of ChaU
cedon and its consecutives — that is the three pos'
ierior Councils — are contrary or averse to the
opostolical and prophetical traditions or to those of
the three holy councils^ and for human adulation or
for his own profit does not anathematize them^ be
he anathema.
With this canon the council intended
still more to constrain the enemies of the
holy Council of Chalcedon, in as much as it
^8 not in opposition to the . doctrines of
the Apostles and Prophets; all those who
opposed it were subject to anathema, as is
plainly stated in the last canon.
15. If any person^ knowing the holy Council of
(Chalcedon and its consecutives; the Fifths Sixth
o«d Seventh councils; to be in conformity with and
^^^entaneous to the apostolical and prophetical
^trines and to those of the three holy Councils (of
"ice^ Constantinople and Ephesus) yet persist in
^^hematizing them or in calumniating them as
^^^entaneous to the impious Nestoriusj he by so
^fig anathematizes himself; for it is written: Me
^^ anathematizes another without reason anathe-
matizes himself J and may the anathema be on his
/^ead; wherefore be he anathetna.
— 136 —
After the synod Vahan returned to Con-
stantinople, and Zachariah the Pontiff, by
his prudent measures and praiseworthy
example, succeeded in keeping the Arme-
nians united in sentiments of religion and
peace, through which he gained the res-
pect and esteem of all. After a pontificate
of twenty one years, he died.
He was succeeded by George the Second
from the village of Karny, A. D. 876. He
was a prudent and cheerful man, and ma-
naged the spiritual affairs of the people in
a praiseworthy manner. It was during his
days that Ashod the Pakradunian was
crowned king of the Armenians, for which
ceremony the Caliph of Bagdad sent a
crown and other ornaments of royalty ; the
same did also Basilius the Emperor of the
Greeks.
When Ashod the king died, Sumpad his
eldest son was crowned king, by consent
of the Pontiff and chiefs. But he was an un-
fortunate king , and was betrayed by
some of his own nobles. Armenia was invad-
ed by Afshin the Persian governor of Ader-
badagan, and much misery ensued. George
the Pontiff, deeply grieved at these events,
retired to the country of Vasburagan, where
he died after a pontificate of twenty one
years.
Mashdotz the Second, from the village of
— 137 —
Egbivart in the province of Godaik or Ara-
kadzoden, then succeeded to the pontifi-
cal chair, A. D. 8,7. He was originally
from the convent of Makenotz, where he
had read deeply in theology, and was noted
for extraordinary devotion. From this place
be afterwards removed to the island of
Sevan , where he huilt a convent and
church; the latter he named the church
of the Apostles. Here he assembled a num-
ber of piously disposed persons whom he
instructed in theology. While he was here,
disputes broke out amongst the people in
consequence of the Synod of Shiragavan
having accepted the council of Chalcedon.
On this occasion Mashdotz wrote in defence
of the^ Synod , severely animadverting
against and anathematizing the favourers of
the disputes. In the course of a few years
after this circumstance he became Pontiff,
but enjoyed that high honour only seven
months, when he died.
John the Sixth, surnamed the Histo-
rian, was his successor, A» D. 897. He was
from the village of Trashonaguerd, and was
a pupil and relation of Masbd&tz.
— 138
TENTH CBNTUBT.
I
Emnif y t>f Yussiif. — John the PonfiflT a prisoner. — SiRft-
pad is tortured on account of his religion. — The feast
of the third of June. — Stephen the Second. — The^
dore the First.
In the begmning of this century we find
Armenia in ti dreadful state. Afshin and
Yussuf, the Governors of Aderbadagan
being at enmity with Sumpad the Arme-
nian king, devastated the country with tbe
most pitiless rage. John the Pontiff was
sent by Sumpad the king to Yussuf to en-
treat for peace; but he was seized by
the latter and confined in a dark dungeon.
The Pontiff, in order to get free from his
confinement, was obliged to pay a heavy
ransom. Then seizing . his opportunity, lie
escaped to the Aghuans.
At last Sumpad the king was seized by
Yussuf, loaded with chains and tortured in
the most horrible manner, with a view to
make him deny Christ. The king, however,
remained firm, and at the end death reliev-
— 139 —
ing him from his torments, he expired in
the odour of sanctity.
Ashod the son of the deceased king, was
proclaimed king by the Armenians. Bat
anarchy again prevailed and Yassuf once
more devastated the country, destroying all
those who remained firm in the Christian
religion.
In consequence of the courage with
which all these resisted the attempts to
shake their faith , and the fortitude with
which they encountered death, a feast was
appointed to be held in their commemo-
ration on the third of June. Three martyrs
of this period are particularly mentioned
in the old records; one named Michael, a
youth of seventeen years of age, and the
two others David and Gurguen, brothers, all
remarkable for mental and personal endow-
ments.
John the Pontiff during these troubles,
being unable to help his countrymen, was
^Wiged to seek refuge in the territory of
' asburagan ; he here completed his history
of Armenia and shortly after died, having
presided over the Church twenty seven
years and eight months.
Stephen the Second succeeded him, A. D.
^^5, in the pontifical chair, and settled him-
^If on the island of Aghthamar ; he died in
course of a year after his election.
— 140 —
Theodore the First then became pontiff,
A. D. . 26, in the same Island. It was in the
first year of his pontificate that Gagig, king
of Vasburagan, wrote, but without obtain-
ing any reply, to Tryphon patriarch of the
Greeks and to the Emperor Bomanus, beg-
ging that steps might be taken to bring
about religious unanimity between the
Greeks and Armenians.
During Theodore's pontificate Armenia
was blessed with peace. Many of the
clergy who had taken refuge in foreign
countries returned to their native places.
Several convents were built, and many of
the clergy resided in them, living a holy
and studious life. The regulations to which
the monks inhabiting these convents were
obliged to conform were these : to continue
in prayer the greater part of the twenty
four hours; to eat only once a day; to
possess no private property.
Theodore, after a pontificate of ten years,
the whole of which he passed in the Island
oi Aghthamar, died, A. D. « 35.
~ 141 —
11
£glilshe. — Ananius Mogatti) and Jacob bishop of Scwnies.-*
£ninit}r of the Greeks and persecution caused by lbein.~>
Vahan and the troubles on account of the Council df
Chalcedon*
He was succeeded in the pontificate by
his brother Eghish^, who also made Agh-
thamar the seat of his spiritual government.
Five years after, owing to the calumnies
which his enemies spread abroad concern-
ing him, he was deposed; but the Arme-
nian bishops opposed the appointment of a
successor during his lifetime, and he thus
exercised the pontifical authority for two
years more when he died, A. D. 943.
His successor was Ananias Mogatzy ,
head of the fraternity of Varak. During
his pontificate one Jacob bishop of Sew-
nies, began to disseminate doctrines and
to introduce rites subversive of all church
discipline , asserting also that bishops
Were not bound to obey the Pontiff. Ana-
nias , to punish his contumacy , anathe-
matized both him and his adherents, among
whom were the princes and chiefs of the
Sewnies. Jacob shortly after died, when
the pontiff visited his diocese, and having
— 142 —
broQglit it again to obedience, be revoked
the anathema. He Hbea consecrated YaliaD^
from the proYince of Baghk , Archbishop
of the Sewnies, and permitted him to have
a cracifix borne b^re him wherever he
virent. Ananiaa then returned to Aghtha-
mar.
In the year 944, the Greeks were incit-
ed to compel the Armenians who resided
nnder the Greek government, to conform
to the osages and rites of the Greek church.
Those who submitted were confirmed again,
and some were even rebaptized ; but others
who preferred the old ceremonies, quitted
their habitations and took refuge in Ar-
menia Major, on the frontiers of Shirag
and Little Vanant. Those who escaped thi-
ther in consequence of this persecution, if
accompanied by babes who had been prev-
iously baptized according to the Greek
form, caused that ceremony to be again
performed ; imagining that the Greeks
baptized only in the napie of man. The
hostile feeling increased, and at length
became so deeply rooted as to produce aa
etimtty between the two churches, so last-
ing ai even in our day to shew no signs
of abatement. At that epoch, if any mo-
d^ate Armenian proposed to bring the two
fifttioni to a community of religious senti-
ment^ bo was treated as a public enemy.
— 143 -r-
After a pontificate of twenty two yearSi
Ananias the Pontiff died , haying resided
five years in Aghthamar and seyenteen
in Yarak and Ani.
He was succeeded in the pontificate, A.
D. 965 , by Vaban , of the province of
Baghk, Archbishop of the Sewnies, who
took up his residence in the city of Arkina,
on the banks of the river Akhurian near Ani,
the seat of the spiritual government not
having yet being established in the latter
city. This pontiff having formerly acknow*
ledged that the creed of the Council of
Chalcedon was orthodox, now proceeded to
decree its public acceptance, thus again
hringing the Armenian Church into una-
nimity with the Greeks and Georgians,
to whom he respectively made formal com-
munication of the fact. Many, however,
refused to accept the decision of the pontiff,
and much trouble was the consequence. At
an assembly held in the city of Ani, it
was proposed to depose Yahan from the
pontificate. Ue perceiving the object at
which they aimed, retired secretly to the
country of Yasburagan , where he was
kindly received by Abusahl the king, who
subsequently shared his views as to the
Council of Chalcedon.
— 144 —
III
8le|)h4*n the Third* — He is miprisoned. — Kba(eli^> -*\
Death of Y ahan the exiled Pontiff. -< Gregor of Nareg. -^
A Svnoii in Ani. — Enmily of ihe Greeks. — Sarkis lb«
First. 'o The Seat of the spiritual government is fixed in
Ani.
The assembly then elected Pontiff of tli6
Armenians, Stephen the Third, Abbot o(|
Sevan, who immediately after fulminat
anathemas against Vaban and Abusahl
Vahan thereupon anathematized Stephei
and his adherents, and thus the country
was filled with scandal. Stephen then, in
a transport of religious fury, gathered a
number of his clergy, and advanced at
their head to take Vahan prisoner. Abu-
sahl the king on the approach of this
body, seised the whole and confined them
in the island of Aghthamar. Some of
them however repenting , were released,
with the exception of Stephen who was
imprisoned in the castle of Godork, where
he died a few months after, in the second
year of his pontificate.
On the death of Stephen, many of the
Armenian clergy were willing to reinstate
Vahan in the pontificate; but considering
- 145 —
the commotions their decision would cause^
they held an assembly in the royal city of
Ani, at which they elected Pontiff, Kha<-
tchig the First, bishop of the Arsharunies,
A. D. 972.
Ehatchig haying established himself in
the pontificate, built a palace in the city
of Arkina and settled there in the year
990. He erected also four splendid churches
on a new plan, after the designs of a cele-
brated Armenian architect named Tirida-
tes. He also formed a large library there,
in which the principal works of all the
authors then known were deposited.
During the time of Khatchig, Vahan the
Pontiff, although an exile in Vasburagan,
»gain endeavoured to effect an union
between the Greeks and the Armenians ;
and for this purpose communicatied with
the Emperors of Constantinople, but with-
out effect. He subsequently died, A. D. 977,
after a pontificate of fifteen years, reckon-
ing the time of his retirement in Vasbu-
ragan.
One of the greatest glories of the Ar-
menian Church in this century was Gregor
of Nareg , renowned for his wisdom and
sanctity.
He, together with his brother, had been
brought up from his infancy in the con-
Tent of Nareg, and at the age of twenty
2 7
Sle|>lirMi lh« Third. — He is imprisoned. — Kbi^t- -
Ueiilh of Vahin Ihe eiil«| PoDliff. — Grfgor ofNirtj--
A 8jnD.l in Aiii. — Enn.irj •>! ihe Greets. - C '- '■
Fits). '^ The Seal of the spiriioal govcrnmenl
The assembly then elected Pontiff ot tto
Armenians, Stephen tbe Third, Abbot ol
Sevan, who immediately after fulrainateil
anathemas against Vahan and AbusaM
Vahan thereupon anathematized Stephei
aud his adherents, and thus the country
■was filled with scandal. Stephen then, in
a transport of religious fury, gathered »
number of his clergy, and advanced »*
their head to take Vahan prisoner. Abo-
safal the king on the approach of this
body, seised the whole and confined them
in the island of Aghthamar. Some ol
them however repenting , were released,
with tbe exception of Stephen who was
imprisoned in the castle of Godork. where
he died a
yeer of hi
On the de'iith of f^tcpl
Vahan':
- 145 —
«hevTir"°°° ""'' '^"''" ""U ■»»».
An? .r J" •?""«? in tte roj.l city of
1 if ra °'- ''"''°'' "'""' A'staranle^
Khatchig haYing eBtablished MmaeU ia
tke pontiflcate, built a palace in th« city
irkma and settled there in the year
»»». He erected also tour eplendid churehe.
iLmT ^''"'- ''*" "■• ''="e°» of • »=le-
•'•tM Armenian architect named Tirida-
M. He also formed a large library there,
..iSi'^v"", I"""?'' ™"» »' «" th.
«»ttior« then known were deposited.
P. .°»°'5,','"' ''™ °' Kli'tehig. Vaban Iho
™M, althongh an exilo in Vasburegun
•eim endeavoured to etfecl an nfion
Wween the Greeks and the Armenians:
"0 lor this purpose commiinicBUed with
» fcmpetora o! Conslantinople, but with-
•« effect. He subsequently died, A. D. 9»7
«»■ a pontiScate of Uleen years, rockon-
»S the time of his retirement in Vasbn-
tagan.
^e of the greatest glories of the Ar.
■Q Church in this century was Grecor
renowned for his wisdom aud
1 brother, ha;! u^
ifancy iu the
the ag^ '
hen ^ietied Pontiif of df
en die Third, ibfco;;
zter fuliiiita:^!
■.:fr3.it inninr* Viiiiia and AliQ=atl,
iL^l T-iLi icamu-. -■■.:r:heii then, i:
lasri^r: i{ -i-i..niiiis I'aiT, gathered »
vr f i-d ^ij^rj^. iTil sdranced si
ijrA^: z.i -akii T.ifiai! prisoner. AIie-
"l"j* i-i^ .:(i Tie approach of ihi;
Tf-3^: t:k^ wk.jie aiti wttfined them
Agbcoa^iiar. Some of
tKpemtmg . were released,
"•D of Si(?:ben who was
f?r"the castle of' Godork, where
fter, io the secoDil
■Titificate.
tb of iStephtii, mtjij of the
"Jng to reinstate
hut coDsideriu^
- 145 —
tlie commotions their decision would cause,
they held an assembly in the royal city of
Ani, at which they elected Pontiff, Eha**
tchig the First, bishop of the Arsharunies,
A. D. 972.
Khatchig haying established himself in
the pontificate, built a palace in the city
of Arkina and settled there in the year
990. He erected also four splendid churches
on a new plan, after the designs of a cele-
brated Armenian architect named Tirida-
tes. He also formed a large library there,
in which the principal works of all the
authors then known were deposited.
During the time of Khatchig, Vahan the
Pontiff, although an exile in Vasburagan,
again endeavoured to effect an union
between the Greeks and the Armenians ;
and for this purpose communicatied with
the Emperors of Constantinople, but with-
out effect. He subsequently died, A. D. 977,
after a pontificate of fifteen years, reckon-
ing the time of his retirement in Vasbu-
ragan.
One of the greatest glories of the Ar-
menian Church in this century was Gregor
of Nareg, renowned for his wisdom and
sanctity.
He, together with his brother, had been
brought up from his infancy iu the con-
Tent of Nareg, and at the age of twenty
2 7
— 146 —
SIX years was ordained priest. The fame
of his wisdom being spread all over the
kingdom, he was much honoured by the
king, pontiff, and grandees of the country;
so that in process of time he became Abbot
of the convent of Nareg, from which cir-
cumstance he was surnamed Naregatzi or
Nareguensis.
Considering the division and enmity that
existed between Armenians and Greeks ,
he attempted to unite the two churches,
by persuading his countrymen to accept
the holy Council of Chalcedon. In conse-
quence of this several intolerant men stir-
red up the nation against him, and disputes
ran so high that it was found necessary
to convene an assembly of the chiefs and
clergy in the city of Ani. Messengers were
despatched to Gregory of Nareg to sum-
mon him to appear before the assembly,
which proposed to examine his religious
opinions.
On the arrival of the messengers at the
convent of Nareg, it is related that Gre-
► gory received them with kindness, and
ordered a repast to be prepared of roasted
pigeons. The day being Friday, the messen-
gers were offended when the pigeons were
set before them, and addressing the Abbot
they said : « Doctor, this day is a fast, for
it is Friday. » Upon which Gregory repli-
— 147 —
ed : « Excuse me brethren, for 1 had for-
gotten. » Then addressing the roasted birds,
he said : •• Arise ye and depart, for this day
is a fast. » The pigeons then, wonderful to
relate , expanded their wings and flew
away. The messengers observing this mi-
racle were struck with shame and falling
at the Saint's feet implored his forgiveness.
They then returned to Ani and relating to
the assembly the wonder they had beheld,
astonished and confounded all. Many
writers recorded this miracle , and the
monks of Narcg also deposited an account
of it, as is related, in their archives. "We,
however, report this merely as an anecdote,
as it shews the public esteem towards the
holy man.
In the mean time St. Gregory devoted
himself, as is related in his biography, to-
tally to prayer and religious meditation and
increased in sanctity until he was per-
mitted to behold, with his bodily senses,
the holy Virgin with the Son of God in
her arms. Inspired by the Holy Ghost, he
composed a wonderful book of prayers
called Nareg, a glory of the religious lite-
rature of the Armenians. He was the author
also of several elegies and hymns At the
early age of twenty six he wrote com-
mentaries on the Songs of Solomon, and
on the thirty eighth chapter of the book
— 148 —
of Job. On his attaining his fiftieth year
he died *.
About the year TOO the Greeks renewed
their enmity againsi their Armenian fellow
citizens^ and persecoted them on account
of the difference of their church ceremonies ;
much dispute arising, many letters were
addressed to Khatchig the Pontiff by the
Greeks. As these letters were full of insnlt
and invective, Khatchig disdained replying
to them. Some of the friends of the Pontiif,
however, to his great displeasure, returned
replies in his name, couched in the same
uobecoming style as those of the Greeks.
Khatchig after being in the pontificate
nineteen years, died and was buried in Ar-
kina, A. D. 99:2.
At his death an assembly was held by
Gagig the king, in the city of Ani, and
Sarkis the First was appointed Pontiff of
the Armenians. A splendid cathedral hav-
i In the time of Gregory of Nareg, several saintly men
also flourished, such as St. IMacar, son of the great Armenian
prince Michael. He succeeded St. Macarius in the bishopric of
Antioch, and did much good 'while residing in that diocese.
He visited Germany and Flanders.
St. Simeon an Armenian and son of a general, was no less
celebrated. He was educated in a convent, where the favour
of the Almighty was shown him whilst extremely young.
He travelled through Italy, France, Spain and the Island of
Britain, and at length died in the convent of Benedietinet
near the city of Mantua.
— 149 —
ing just been finished in the city of An!,
he made that his residence and fixed the
Armenian metropolis there.
Sarkis was a man of the mildest man-
ners and lowliest humility, and in the dig-
nified situation of Pontiff exhibited the
simplicity of a hermit; for, being a friar
from the convent of Sevan, he continued
to observe the same rule during the whole
time of his pontificate. Having discovered
some relics of the Bipsimian nuns, he built
a church near the principal church of Ani,
and dedicated it to them.
-* 150 —
ELEVENTH CENTUKY.
I
The Sect of the Tbontraguians. — Sumpad ihe Tbontraguian.
— Petur the Kedataitz. — Deoskorob. — A S^nod id Aoi.
— Khatchig ihe Second. — The Greeks endeavour !o force
the Armenians to conform lo the rites of the Greek charcb.
— Gregory Vegayasser. — George Lorensis. — Commuoi-
cations between the Armenian Pontiff and Pope Gregory
the Seventh. — Parscgb is elected Pontiff in Aui. — Four
Pontiffs at once.
While Sarkis the Pontiff was peacefullj
governing the Church, the pernicious doc-
trine of the Thontraguians was revived in
Armenia. This sect had its origin about 160
years before ; its author was one Sumpad, a
man of licentious morals, who resided some-
time in the village of Thontrag in the prov-
ince of the Abahunians, whence he derived
his surname Tbontraguian.
Sumpad was a layman, but assumed the
habit of a bishop on commencing to disse-
minate his opinions. He taught that religion
was a farce and the priesthood vain', to
confirm which he did not perform any or-
— 151 —
dination. He denied every thing belonging
to the true faith. He taught that all au-
thority was unjust, and that absolute li-
berty should be the rightful guide of hu-
manity. That there was no sin, and there-
fore there should be no law. He was a
voluptuary and taught that sensual pleas-
ure was the only positive good.
Many people of both sexes embraced his
doctrine, and took him for their master.
His disciples were divided into three clas-
ses. The first residing with him at Thou-
trag were called Thontraguians; the se-
cond living in the village of Thulayl, were
designated Thulaylians; the third, people
of the village of Khenus who took the
name of Khenunians. This sect neither
baptized, prayed, nor performed any of the
sacred ceremonies of Christianity , despis-
ing all forms, but retaining the name of
Christians.
On the first appearance of this sect the
Armenian Pontiffs fulminated their ana-
themas against its members. It, however,
continued to exist till the time of Gregory
Makistros, who succeeded in completely
rooting it out.
Sarkis the Pontiff died shortly after
issuing an anathema against this sect, A.
D. 1019, having held the pontifical author-
ity twenty seven years.
— 152 —
His successor was Peter the First, sor-
Damed Eedatartz brother of the Pontiff
Ehatchig the First. He was a man of
great wisdom and holiness , and enjoyed
a high reputation in all the surrounding
nations. He received the surname of Ee-
datartz from the fact, as the legends in-
form us, of having miraculously turned the
current of a river toward its source. For,
in the year 1022 , having been, sent , by
John the Armenian king, on a mission to
the Emperor Basil ^ the Emperor received
him with great honour. When Christmas
arrived, at which time it was customary
to perform the ceremony of blessing the
waters, the Emperor, who had been made
to believe that the Armenian form of bless-
ing was vain and ridiculous, directed Peter
to perform the customary ceremony on a
river that was contiguous. The holy Pon-
tiff then proceeded in presence of all to pro-
nounce the benediction, in the act of which,
whUe he was pouring out the holy chrism
and making the sign of the Cross , the
current of the river stopped, and the wa-
ters rolled back toward their source, to the
astonishment of all the beholders. Tlie Em-
peror, on observing this miracle, was amai-
ed, and treating the Pontiff with all honour
i S«e Hist, of Arn.^ p. 262.
— 153 —
and respect, permitted him to return to hid
country. Some time after, Peter retired to
Sebastia, to which city Sennacherib, the
king of Yasburagan had a few years before
transferred his seat of government.
Thence he returned to Ani ; but the year
following hearing that Sennacherib was
sick to death, he repaired again to Sebastia.
From this place he removed to Gars, whence
be returned again to Ani.
The inhabitants of this city , however,
as well as the king John regarded him
unfavourably on his arrival in conse-
quence of the long period that he had
been absent from them , which the Pontiff
observing, left Ani and repaired to Vasbu-
ragan. Here he remained shut up in the
convent of Zor four years, at the expiration
of which, the Armenians, indignant at his
continual absence from his duties, decoyed
him into their power and imprisoned him
in the fortress of Petchni, where he re-
mained one year and five months.
The king then , A. D. 1035 , sent for
Deoskoros, Abbot of Sanahin, and appointed
him Pontiff of the Armenians; but the
bishops would not recognise his authority ;
neither would they permit his name to be
Daentioned before the Altar, as it was custo-
mary to do with the reigning Pontiff; nor
to hold any ordination of bishops.
2 r
-- 15'i -
Deoskoros, however, seeing both clergy
and people disgusted at his nomination,
made himself still more unpopular by or-
daining and consecrating many of the low-
est and most ignorant people, bishops, and
by restoring several bishops to their sees
who had been formerly expelled for their
vices.
The clergy observing these irregularities
in the Church, convened an assembly, from
whence they issued an anathema against
the king and chiefs who had raised Deos-
koros to the pontificate. The king together
with the chiefs, alarmed at the curse thus
openly pronounced against them, wished to
restore Peter to his pontifical chair, promis-
ing him obedience in all things ; but he
would not listen to them.
The king then , having consulted his
chiefs, ordered an assembly to be held in Ani,
and invited Joseph, the Pontiff of the Ag-
huans, to preside over it. In this assembly,
4,000 of the most respectable of the clergy
and laity being present, the conduct of
Deoskoros was examined and found blame-
worthy; he was therefore degraded and
sent in confinement to his convent of Sa-
nahin, after having enjoyed the pontifical
dignity one year and a few months. All
those were likewise punished who had been
conseci-ated by Deoskoros , and canonical
— 155 —
penances appointed them. Then the assem-
bly again confirmed Peter in the pontifical
chair.
After this event Armenia suffered much
from the Greeks and the infidels, until the
reigning power of the Pakradunian dynasty-
was suppressed by the Greek Emperor. In
the midst of the calamities that ensued,
Peter the Pontiff, after much suffering, died,
A. D. 1058 , having arrived at a very-
advanced age, and having held the pontifi-
cate for a period of 40 years, reckoning
from the time of his election to his death.
Khatchig the Second , Peter's nephew,
was, on the death of the latter elected pon-
tiff in the city of Ani.
Constantino the Greek Emperor, on his
accession to the imperial throne, sent for
Khatchig, and demanded an account of the
property of Peter the late Pontiff, conceiv-
ing that the latter had come into possession
of the treasures of the Armenian kings.
Khatchig replying that he possessed no-
thing, the Emperor directed him to pay a
yearly sum to the Greek government for
the office he held , which he refused
to do. Hereupon two individuals came for-
ward and offered to pay annually an enor-
mous sum to Constantino, if he would ap-
point them respectively Governor and Pon-
tiff of the Armenians. They, however, wer«
— 156 —
fifiabk to perform this; for on the same
day one fell dangerously ill and the other
died. Khatchig afterwards remained three
years in Constantinople, at the expiration
of which he went to Thavplur, where he
remained seven months.
The KmperoF then proceeded to compel
the Armenians to conform to the rites of
the Greek church. He sent to Sebastia for
the sons of king Sennacherib Adorn and
Abusahl, and on their arrival at Constanti-
nople disclosed to* them his intention. He
then assembled an assembly of the Greek
clergy to concert with him the means for
bringing the Armenians to conformity. In
this assembly, after some discussion, an Ar-
menian vartabied, named Jacobus Sanahin-
ensis ^ or Karapnensis , who accompanied
Adorn and Abusahl from Sebastia, rose and
presented to the Emperor a letter containing
an avowal of union between the two creeds
and rites. The assembly was thereupon dis^
solved, and the Emperor sending for Gagig,
the exiled king of the Armenians, joyfully
communicated to him the contents of the
letter he had received.
Gagig on hearing this replied, that the
letter was nothing, as it did not contain
the sentiment of the nation bat was the
mere production of a single individual. Then
with the Emperor's consent^ he convened
— 157 —
another assembly, composed entirely of Ar-
menian clergy, and by their assistance
drew up a statement of the religious creed
of the Armenians; in which be declared,
that it was impossible to force the Arme-
nians to change their national rite for that
of the Greeks. Thus was all hope of union
destroyed and the Greeks irritated, treated
the Armenians worse then ever, regarding
them with even greater hatred than they
did the mussulman unbelievers.
Khatchig the Pontiff, who resided in the
city of Thavplur, much affected on account
of the sufferings of the nation, died after a
pontificate of six years, A. D. 1064.
On the death of this Pontiff the Greeks
manifested a desire to leave the Armenians
without a Pontiff, hoping that, left to them-
selves, they would soon become converts to
the Greek rite. However this did not occur ;
for, by the influence of some favourite of the
Empress Eudoxia , the Armenians were
empowered to appoint a Pontiff. In conse-
quence of which an assembly of the clergy
was held in the city of Zamentav, where
Gregory Vegayasser, son of Gregorius Ma-
gistrus, was elevated to the dignity of
Pontiff, A. D. i065. Gregory was admirably
fitted for this high office, having from hi«
infancy been engaged in literary pursuits.
When young he married and was much
— 158 —
honoured by the Emperor, who conferred
upon him the title of Duke, and on the
death of his father he succeeded him in his
government of Mesopotamia. Some time
after this appointment hie became disgusted
with the world , and relinquishing his gov-
ernment, and separating himself from his
wife, he embraced a monastic life. His ori-
ginal name was Vahram, but on his being
elected Pontiff he assumed the name of
Gregory, to indicate that the chair of his
ancestor St. Gregory the Illuminator was
reestablished. He was surnamed Vegayas-
ser ( lover of martyrs ) from his having
compiled the memoirs of the Christian
martyrs.
Gregory the Pontiff, six years after his
appointment to the spiritual dignity, seeing
the suffering of his countrymen, both from
the invasions of Persians as well as from
the tyranny of the Greeks, and being unable
to apply effectual remedies, abdicated and
appointed one George Lorensis, a vartabied
from Kukars, his successor. He then retired
to the Black Mountain in the regions .of
Taurus, where with a few friars he took up
his residence.
The Armenians, however, still regarded
him as their Pontiff, and in all cases of
emergency applied to him for advice. George
Lorensis feeling offended at this, took such
— K9 —
imprudent measures as rendered him odious
to the "whole nation.
This being observed by Gregory, he con-
vened an assembly of the clergy in the
Black mountain, and deposed George from
the pontificttte, after his enjoying it two
years. Gregory was then inducedtoreassume
his office, and fixing himself at Mudara-
sun there exercised the pontifical dignity^.
Gregory, shortly after his resumption of
the pontifical chair, visited the city of Ani,
"where after residing a few months, he ap-
pointed Parsegh his nephew to be his Vicar
and retired to the Black Mountain. From
thence he wrote to Pope Gregory the
Seventh, and having received a friendly
answer he proceeded to visit him at Rome.
Here he met with a very kind reception ;
he had several conversations with the Pope,
&nd acquainted him with the religious ce-
remonies of the Armenians.
After residing at Rome a few months
Gregory went to Jerusalem-, and thence to
Memphis, where he stayed a whole year and
1 About this time there resided in the city of Ilonia Varla-
bied named Sarkis, who exercised the control of the Church in
(bat place with the title of Pontiff. After remaining in that
capacity three years he died and was succeeded by one
Theodore surnamed Alukbosig, on account of the sweetness
of his voice. Neither these two, nor George Loreusis, are
reckoned among the regular Armenian Pontiffs.
_ 160 —
■
appointed another of his nephews, Grego-
rius, prelate; he then returned to the Black
Mountain and abode in the convent of Arek.
At this period of our history, A. D. 1080,
the Rubenian dynasty was founded in Cyli-
cia by Ruben, a relation of the last king of
the Armenians *.
Gregory the Pontiff being at this time in
Mount Taurus in Cylicia, the eastern Ar-
menians considered themselves totally with-
out a head to their Church ; and they there-
fore wrote to him and obtained his sanction
to the election of his nephew Parsegh, then
his vicar in Ani, to the pontificate.
Two years after this event, a prince of
the name of Philartus having settled in Ma-
rash, caused Paul, Abbot of the convent of
Varak, to be consecrated Pontiff of the
Church in that district.
The number of Pontiffs now amounted to
four ; viz. Gregory Vegayasser in the region
about Mount Taurus ; Parsegh his nephew
in Ani, Theodore in Honi, and Paul in Ma-
rash. These were iat continual enmity with
each other , causing much confusion a-
mongst the Armenians. Paul, however,
being of a lowly disposition, when he per-
ceived the hatred which his elevated situa-
tion drew upon him from the others, relin-
1 S«e Hist, of Arm., p. 287.
— 161 —
qnished it and retired to his convent. The
nation at large acknowledged Gregory
alone as Pontiff. They regarded Parsegh
as his deputy or vicar.
At this time many of the Armenian
clergy, not being able to endure the tyran-
ny of the infidels who ruled over their
country, took refuge in Cylicia and entered
the convents that were erected there, in the
regions of the Black Mountain. In the mean
time Jerusalem was captured by the Latins.
Gregory Vegayasser was at that time in
Jerusalem, where, although much annoyed
by the confusion that took place, he escap-
ed unhurt and retired to the convent of
Arek in the Black Mountain, where he col-
lected around him a number of learned Ar-
menians, Greeks and Syrians, with whom
he remained long' engaged in the transla-
tion of various foreign works*
_N/ V7;^^-A \C:\
162 —
TWELFTH CENTURY.
I
The Zeraztulig or wrong Easter. — Parsegh succeeds to Gre-
gory Vegay>«ser. — Gregory the Third. — The origin o(
the ponlificale of Aghthamar. ~ Gregory and (he assembly
at Jerusalem. — The ponlificate at Hromgla. — Kierses
the Graceful. — The union of the Armenian and Greek
Churches is proposed. — Gregory the Fourth, — Assembly.
— Dudeorly a reliel. — Correspondance between the
pontiff Gregory and Pope Lucius. — The Latin Mitre is
adopted by the Armenian bi>hops. — The convent of Si-
James at Jerusalem. — Gregory the Fifth. — Gregory the
Sixth. — Nierses Lamproncnsis, — Conrad Archbishop of
Afagunzia and his three cooditioos.
In the beginning of this century the do-
minion of the Armenians in Cylicia was
strengthened by the warlike disspositions of
ThoTos the First, who continually repulsed
the Greeks his enemies , endeavoured to
keep the Armenians in peace.
In the year 1102, however, dissension
arose between the Armenians and the Sy-
rians on one side, and the Greeks and La-
tins on the other in consequence of the
wrong Easter — vulgarly called Zerazai^
— 163 —
— the latter celebrating the Easter feast a
week before the former. According to the
Armenian calendar, this difference in ob-*
serving Easter happens once in every nine-
ty five years and on this occasion furnished
an opportunity to the Greeks for harassing
the Armenians by forcing them to celebrate
the Easter festival with themselves; for
their envy and hostile feeling had been
greatly excited by the flourishing state of
the kingdom under Thoros. The Pontiff Gre-
gory Vegayasser having been consulted by
the Armenians with regard to the propriety
of celebrating Easter with the Greeks ,
answered that it was becoming to adhere
to those customs which had been estab-
lished by their ancestors. Thereupon some
kept Easter according to their calendar;
others joined the Greeks and proved after-
wards more virulent antagonists than the
ti reeks themselves.
Gregory Vegayasser shortly after took up
his residence in the Red convent at Raban,
near the city of Kesun. Here he fell sick
and sending for Parsegh the Pontiff and
Prince Basilius the Crafty , gave them
charge of his nephew's Abirad's two sons,
Gregory and Nierses, whom he had hitherto
brought up with the greatest care, and who
had early shown signs of piety and superior
intelligence. He expressed the desire that at
— 164 —
Parsegh's death, Gregory the elder of these
two youths should succeed to the pontifi-
cate. Becoming worse he received the sa-
crament and died, A. D. 1105, having en-
joyed the dignity of Pontiff forty years.
Parsegh, by the death of his uncle Gre-
gory, was put in possession of the full
power of Pontiff, and he exercised the func-
tions of that office henceforward, sometimes
in the desert of Shughr, and sometimes iu
the city of Edessa. He kept the youths Gre-
gory and Nierses with him, and carefully
educated them. Gregory was in due time
ordained priest.
Parsegh died in the convent of the desert
of Shughr after having enjoyed the pontifi-
cal dignity thirty^ one years, during eight
of which he exercised the oflSce of sole ruler
of the Armenian Church.
He was succeeded, A. D. 1113, by Gre-
gory, the son of Abirad, agreeably to the
wishes of the late Pontiff Gregory Ve-
gayasser.
Gregory the Third, although but twenty
years of age at the time of his elevation to
the pontifical dignity, was already celebra-
ted for his learning, and for the wisdom
and piety which all his actions displayed.
When his election and consecration were
announced to the churches, David, the son
of one Thornig, then archbishop of Aghtha-
— 165 —
mar, refused to acknowledge him, but with
the aid of five bishops, he caused himself to
be consecrated Pontiff in the convent of Zor.
This coming to the knowledge of Gregory,
he convened a large assembly of the clergy,
amounting to more than 5500 persons, who
by common consent rejected the pseudo-
poDtiff, and anathematized both him and
his adherents. In the same assembly it was
also enacted, that henceforw ard an element
indispensable to the validity of the election
of a new pontiff should be the consent of
the four sees ; viz. Haghpad , Thaddeus,
Petchny and Dathev. David, however, con-
tinued to retain his assumed dignity in
Aghthamar, and after his death others ille-
gally succeeded him and succeed until this
day with the same title of Pontiffs..
A few years afterwards, Gregory removed
from the Red coil vent in the desert of
Shughr, and established himself in the
castle of Zovk his paternal inheritance.
Having much improved this castle, and
newly fortified it, he established the seat of
his spiritual government there, A. D. 1125,
and raised his brother Nierses the Grace-
ful, to the Episcopal dignity.
About the year 1141, a Nuncio from the
Pope of Rome arrived at Antioch where the
Latins held an assembly to which Gregory
was invited. The Nuncio immediately after-
— 166 —
wards went to Jerusalem ; and as tbe pon-
tiff G regory was under a vow to visit that
city, he accompanied him. Another assembly
was held there, when a discussion takiiig
place respecting the Armenian religious ce-
remonies, Gregory distinguished himself by
an able speech which conciliated and pleas-
ed all parties. On the Pontiff's return to
Zovk, the Latins wrote many commenda-
tory letters to the Pope concerning him;
and the Pope thereupon sent him a
pontifical sceptre and veil, accompanied
by a letter expressive of high conside-
ration.
In the year 1146 ^ the Scythians begin-
ning to make inroads in the territory of the
Armenians, Gregory quitted the Castle of
Zovk, and accompanied by his brother Nier-
ses and all the clergy bielonging to the
pontificate, went to the city of HromgK
then in the possession of the Latins. There
he established himself and built a pontifical
residence and a splendid church in the
form of a Cupola.
Having arrived at an extreme old age
Gregory convened an assembly of the
clergy at Hromgla, and consecrated his
brother Nierses, Pontiff of the Armenians.
Three months after he died, A. D. 1166,
1 St'e Hist, of Armen.^ p. 302.
— 167 —
flfCer a pontificate ef 53 years ; his remains
were interred at Hromgla.
Nierses the Graceful on his elevation to
the pontifical chair, with much zeal and
activity set atout improving the condition
of the people. He sent out missionaries to
the dispersed Armenians, settled in various
and distant parts of the world. He wrote an
epistle to all the nation, both clergy and
laity, full of inspirjltion and wisdom where-
in he exhorted all to rectitude of conduct.
He made excellent regulations in order to re-
Boedy the irregularities which had crept in-
to the Church, in consequence of the destruc-
tion of the kingdom of Armenia. He wrote
sUo many books, regulated the divine service
find composed many hymns. And in conse-
quence of the mild and gentle manner
^ith which he exercised his* functions, and
the peculiar elegance and sweet tone of
liis literary productions, he was surnamed
Shnorhaly or the Graceful. He was also cal-
^^d Qlayensis, as he resided in the fortress
^11 the year 1168, Nierses, through the
Jj^edium of Duke Alexius, son - in - law of the
^^tnpepor Comnenus, endeavoured to effect an
Dillon between the Greek and the Armenian
^Wches. To that end he wrote many let-
1^5^ to the Emperor and to the Greek Pa-
"iarch at Constantinople, who eventually
f—
— 168 —
sent a Gommission to concert measuret
with him.
The proposals brought back by the com-
mission being found acceptable, letters from
both Emperor and Patriarch containing
their consent to the union contemplated,
were despatched to Hromgla. The Pontiff
then summoned an assembly inviting all
the Armenian bishops for the occasion. But
while he was thus busil^ngaged in, he was
suddenly taken ill, and died in the 72 ^ year
of his age and eighth of his pontificate,
A. D. 1173. He was numbered among the
saints of the Armenian Church and his
annual commemoration was appointed to
be held on the 1 j **" of August.
On the death of Nierses, Gregory the
Fourth surnamed Degha ( the Boy ) his
nephew, by unanimous consent succeeded
to the pontificate. He was a very wise and
virtuous man, beloved and honoured by all
people. The Emperor on hearing of the
death of Nierses and of the election of Gre-
gory, wrote to the latter condoling with
him on the loss he had suffered, and exhort-
ing him to carry into execution the union
proposed by his predecessor. After some
correspondence on this subject Gregory
convened an assembly at Tarsus , where
Nierses Lampronensis, a relation of the
deceased Nierses, made a splendid oration.
The Greek Metropolitan also conyiftDed aa
assembly at GoDstantinople, which estab-
lished the conditions upon which tha
union contemplated could alone be effected.
These were , that the Armenian Church
should accept the council of Chalcedon, and
confess two distinct natures in Christ.
On the receipt of the letter containing^
these conditions another assembly, con-
sisting of the Pontiff of the Aghuans, thirty
three bishops and a great number of
priests , was convened in the city of
Hromgla, A. D. 1179, These, supported by
several archbishops, who though absent, had
sent in their adhesion in writing, unani-
mously agreed to accept the Council of
Chalcedon and to admit distinctly two
tiatures in Christ. They then wrote to the
Emperor and Greek council the affirma*
tive result of their deliberations j but
their messenger was impeded by the dis-^
turbed state of the districts through which
the road to Constantinople lay, and was
obliged to return to Hromgla. Shortly aftef
liews arrived of the Emperor Manuel's
death, which untimely event unfortunately
but effectually put an end to all further
steps in favour of the wished -for union.
In spite of so much unanimity and good
feeliiig, when the news of the proceedings
of the assembly reached the Zorakied
2 8
^
— 170 —
and Sanfthin, a great tamult ensned a-
mongst the inhabitants. A friar of the
convent of Sanahin, named Gregory Du-
deorty, wrote a rebellions letter to the
Pontiff, who returned him a very mild
but wise reply. This failed to produce a
proper effect on Dud^orty and he caused
a number of people to renounce all obe-
dience to Gregory and to elect Parsegh
bishop of Ani, as their spiritual chief. The
majority of the Armenians , however, as
well as the people of Ani, unanimously
approved of Gregory measures , and con-
tinued to obey him as their Pontiff.
In the year 1184, the Greeks again
grown hostile to the Armenians , in order
to create disturbances represented the lat-
ter to the Latins as followers of the he-
resies of Eutyches. On this being made
known to the Pontiff Gr.'gory, he wrote a
letter to Pope Lucius , stating what hatred
the Greeks bore his countrymen , and
begging that the Latins would pay no
attention to their aspersions. He liso re-
quested the Pope to send him the regu-
lations of the Romish Church. Lucius re-
plied by observing that the Armenians
should conform to the practice in use a-
mongst all true Christians, whether in the
East or the West, of mixing a litle water
with the wine of the Eucharist, and of
— 171 —
celebrating the birth of our Lord on the
25 ^^ December. He also sent the Pontiff
a copy of the regalations of the Romish
Church, with a mitre, a splendid pallium,
and a small sash considered to be the
chief distinction among ecclesiastical or-
naments. From this circumstance the
substitution of the Latin for the Greek
mitre took place , the bishops having pre-
viously worn the latter.
In the year 1187 Yussuf Salahadin hav-
ing taken the city of Jerusalem from the
Latins, he wished to appropriate the con-
vent and church of St. James, which be-
longed to the Armenians. The latter, how-
ever, at the expense of immense bribes sav-
ed their property.
Gregory the Pontiff after making many
regulations and improvements in the. Ar-
menian Church, and building a splendid
church in Hromgla, which he dedicated to
St. Gregory the Illuminator, died , A. D.
1193, at the 8ge of sixty, having held the
pontificate twenty years. He was buried in
Hromgla.
Gregory the Fifth, nephew, of the late
Pontiff, although very young, was elevated
to the pontifical dignity by order of prince
Leo. Some opposition to his appointment
'was made, but unavailingly , by Nierses
Lampronensis, not only on account of his
— 172 —
youth but also of his incapacity. Timm
proved, however, that he was not without
reason; the young Pontiff after going on
very well for a year, began to show his evil
propensities, which causing general disgust,
complaints were made against him to prince
Leo. The prince thereupon caused him to
be arrested and placed in confinement in
the castle of Gobidar. After four months
imprisonment he attempted to escape. But
in letting himself down from the battle-
ments he slipped and being precipitated to
the ground was killed on the spot; from
this circumstance he was surnamed « The
Precipitated. »
He was succeeded in the pontificate, A..
D. 11 5, by Gregory the Sixth, surnamed
Abirad, nephew of Nierses the Graceful, a
man of mature age, and of wise and vir-
tuous principles. The inhabitants of Hagh-
pad and Sanahin, desiring to place their
own favourite Parsegh Aniensis in the pon-
tifical chair opposed the elevation of Gre-
gory. Leo the Prince, however, would not
listen to them ; whereupon the partisans of
Parsegh vented their anger on Nierses
Lampronensis, conceiving that he had some
hand in the election of Gregory the Sixth,
and wrote complaints but uselessly, against
him to the Prince Leo.
In the year 1197, the « Zerazadifi » or
— 173 —
wrong easier, again occurred, and again
furnished occasion to the Greeks to perse-
cute the Armenians situated under their
control. Gregory, upon learning this, sent
Lampronensis to Constantinople with a let-
ter to the Emperor Alexis Angelus, suppli-
cating him to put a stop to the persecution.
Lampronensis on arriving at Constanti-
nople was received with much honour, yet
could obtain nothing satisfactory from the
Emperor and therefore he returned to Cyli-
cia. He died shortly afterwards at the age
of forty six years. He was numbered among
the Saints of the Armenian Church and a
yearly commemoration was ordered by
Gregory the Pontiff. The persecution con-
tinuing, many Armenians were forced to
embrace the Greek rite, and others were ex-
pelled from the territory as unbaptized in-
fidels.
In the year 1199, the coronation of
Prince Leo king of the Armenians took
place ^ On this occasion Pope Celestinus
the Third sent Conrad, Archbishop of Mo-
guntia , to Cylicia with a magnificent
crown. On the arrival of Conrad he was
met by Leo and Gregory the Pontiff, to
whom he proposed for their acceptance
three conditions, to which the Pope cou^
i Stt Hist, of Arm., p. 308.
— 1^4 —
oBTTseL iJiL irns: ChcsaHK UH^Iit to sgvce.
'^htt irsc T^s "ii sgjgqnBf dkt pExadpil Se&-
'^L-nls HL liie ixx ^iu^ ^^z^cb. to ML, as
is iime runn^lKiiiic irrLris&eiii^»i. Secondlj,
^hac ii-r-jni serru?e a£i«iclti be perfmned
pLiiiiii J ZL lae ^:ErT:i. *2ii ^taU the people
iciiiiaf ntfvsr ^e ke^c oGiaJe daring the
oeitica.'njLiiL i£ ILiSB^ TiirTilT- not to break
zl& ^xs^ :c. EAacerevs^ in onier to aroid
aigT'T.tX LcQ rriziised to agree, bat God-
rsd refY^iTfd zh^z &t Least tvelTe bishops
shccli pri-ciise oa OAtk to do sol This was
dcoe, ftui thx^^Kipja Leo was paUiclj
CTQvacd kir.g- in the presence of all the
cI&gT and chief posonages of the land.
— 175 —
THIBTfiENTH CENTUBT.
I
iobn the Seventh. — Illegal elections of Pontiffs. — David
the Third. — Zacbaria^s request to have divine service
performed in his camp, — John restored. — The Latin
clergy driven from Cylicia by king Leo. — Constantino iho
First. — The Assembly ef Sis and the canon lor Extremo
Unction*
In the beginning of this century the
Armenian rule in Cylicia being still prospe-
rous, Gregory the Pontiff died in the
convent of Arka-Gaghin, A. D. 1202, hav-
ing ruled over the Armenian Chuj^ch seven
years.
He vtas succeeded by John the Seventh,
Archbishop of Sis, who took up his resi-
dence in Hromgla. He vt^as called the Majes-
tic on account of the stateliness of his de-
portment.
The bishops of Armenia Minor dissatisfied
with his election, appointed Ananias, bishop
of Sebastia, to be their Pontiff. The people
of Shirag also were not pleased with John
and therefore made Parsegh of Ani their
— 176 —
spiritual leader. As king Leo took no steps
to prevent these illegal elections, John be-
gan to look apon him with snspicion, and at
length totally disregarded his orders. Irri-
tated thereat, the king convened an as-
sembly o£ bishops in the city of Sis, and de-
posed hem from the pontificate, one year
only having elapsed since his election.
He was succeeded by David the Third, A.
D. 1203, from Arka-Gaghin, who took up
his residence at Sis. Thus there were now
four Pontiff in Armyenia, but they did not
at all interfere with each other.
In the same year Zachariah Spasalar^ an
Armenian, General of the Georgians, being
continually engaged in warfare, wished to
have a portable altar in order to have
mass regularly celebrated in his camp. He
in consequence wrote to king Leo, and, not
being aware of David's succession, to John
the Pontiff requesting their sanction there-
to. The king having consulted David, they
convened an assembly of the clergy in Sis
which sanctioned Zachariah^s request and
drew up eight articles for the guidance of
the Armenians residing in Georgia.
These articles were the following :
1. TKe Mass shall be celebrated with the assis-
ittvae ofdaacons and clerks j and with pHestly mt-
— 177 —
menUy as was formerly the cusfom in our naiion
and as is ustud among all chrigtians.
2. In campj the celebration of Mass is permitted
vnder a tent and on a moveable altar*
3. Mags may be celebrated not only for the deud^
but also for the living.
4. In the dominion of the Greeks and Georgians
Ihe festival of the Assumption of the Blessed Virgin
may be celebrated in the \h^ of August^ on which
day of the week it muy happen to fall; likewise the
festival of the holy Cross may be held onihel^^ of
Stplember.
5. On the eves of Epiphany and Easter^ fasting
shall last until evening^ when it may be broken by
the use of fish and oil only*
6. Pictures representing our Lord and the Saints
shall be honoured.
7. No person shall be admitted to deacon's or^^
ders who has not previously been ordained clerk,
8. Monks shall never possess any property in
particular; they shall live in community in the mo*
naileries and never eat meat*
I
In the meantime John, who had receiv-
ed Zachariah's letter, promptly despatch-
ed a tent in the form of a cupola and re-
presenting a church la miniature, as well
as an altar of marble and every thing
requisite to adorn it; these he accom-
2 8^
— 178 —
panied by a bishop named Minas, three
priests, four deacons and several choristers,
at the same time authorizing Zachariah by
letter to carry out all his wish.
On the receipt of these Zachariah conyeu-
ed an assembly of bishops and monks in
the city of Lory, to whom he communicated
the success of his application ; many made
objections , others approved. Some days
after, Zachariah caused the sacrifice of the
Altar to be performed in the open air in
camp, as if actually in a church. Some dis-
turbances were created by the innovation,
but he succeeded in tranquilizing and ap-
peasing all.
On intelligence reaching Cylicia of the
opposition made to the open air service and
of the concomitant misunderstandings, Leo
and John were much vexed and referred to
each other for information. This was hap-
pily the means of effecting their reconcilia-
tion. David the Pontiff dying shortly after-
wards, having held the pontificate three
years, and being immediately followed to
the tomb by Ananias Pontiff of Sebastia,
John was reinstated in the pontifical chair.
About the year 1207, disputes broke out
between Leo and the Latins residing in his
dominions ; which ended in his driving the
whole of them, clergy as well as laity, out
of Cylicia. A correspondence then passed
I
I
I
I
I
I
I
I
— 179 —
between him, the Pope, and the Emperor of
Germany, on the subject; but Leo was in-
flexible, and he would not even listen to
John the Pontiff, to whom the Pope had also
written, who endeavoured earnestly to per-
suade him to revoke his decision, or at least
to mitigate its severity.
Twelve years afterwards John the Pon-
tiff, surnamed the Majestic, died, A. D. 1219,
having held the pontificate eighteen years.
He was succeeded by Constantino the
First, a native of Partzerpert, a wise and
virtuous man, who devoted himself entirely
to the good of his people.
During this and the preceding age public
morality in all parts of Christendom was
exceedingly lax, nor were the clergy by
any means exempt from the universal de-
pravity. In the west many assemblies were
at different times held for the purpose of
promoting a general reform, and in Arme-
nia, also about the year 1243, Constantino
the Pontiff convened one in the city of Sis,
at which not only ecclesiastics but also
Hethum the king with the chiefs of the na-
tion attended.
By this assembly twenty, five canons
werfe enacted, with a view not only to curb-
ing the general licentiousness of the laity,
but also for the better government of the
Church.
— 180 —
In compIiaDce with the request of tht
Pope of Borne and in conformity with a
former regulation of John the Philosopher,
the last of these canons contained the pre-
scriptions concerning the administration of
Extreme Unction.
A copy of these canons with a letter of
benediction from the Pontiff was sent to the
clergy of Armenia Major, who approved of
and adopted them, although the customary
opposition was not Wanting. The canons
were the following:
CAirONS OF THE ASSEMBLY OF SiS.
1 . Holy orders shall be conferred without money*
2. (hly those who hear highest recommendatiom
$h(M be promoted to the rank of bishop.
3. Bishops shali be consecrated not under Iht
cge of thirty; lay priests at twenty five^ and deacons
at twenty,
4. Only the worthy shaU be ordained priests awl
deacons.
5. Priests shall perform the SaerametUs of iht
Church fasting^ except in case of danger oflife^
6. The Sacraments of the Church shall be admi'
nistered with respect,
7. The font for baptism shall be fixed in the chmoh*
— 181 —
8. Consanguineous marriages ahaU not be per"
mtied until the seventh remove*
9. Bishops or priests shall not presume to per'
form their officCj without permission^ in a diocese
not their oum,
10. Instructors shall be appointed in all places,
11. The holy Scriptures shall be transcribed only
by learned and orthodox persons,
12. Bishops shall hold a visitation twice every
year,
13. Aged and learned priests shall be appointed
confessors ^ their duty shall also be to exhort the
people every Sunday to confession.
14. The holy Sacrament shall never be carried
to the sick without a censer and wax candles,
15. Prostitutes and diviners shall be punished,
16. Blasphemers shall be punished by civil judge-
went.
17. Fasts shaU be kept without making use of
fish and oil^ except in case of sickness^
18. Should priests addict themselves to trade or
hunting^ they shaU be deprived of the care of souls,
19. The people shaB not elect their oum curate j
except with the permission of the bishop,
20. Once a year the priests shallj with peeuJiar
attention examine the conduct of their people^ to
know how they progress, or in what they lack,.
•■i
— 182 —
21. The priests' incomes shall be supplied by the
people.
22. Priests shall provide for the bishops.
23. Likewise the bishops shall provide for the
wants of the pontifical chair.
24. The two prayers of the morning and afler-
noon services J i. e. ^ We offer thanks to Thee o Lord
our God^ It and « Hear our prayers^ » — at the end
of which we sing the a Holy God^ » shall be finished
in the person of the Son by adding at the end ike
words a Christ our God; » so that it may be seen
evidently J that the words a Who hast been cruel'
fied » are said of the Son.
25. The Sacrament of Extreme Unction shall be
performed only with oil blessed by the priest; as
was prescribed by the great Pontiff' John the Phil(h
sopherj successor to the Pontiff Eliah.
II
A Roman Nuncio sent to Cylicia. — Doctrine of the Holy
Ghost. — Jacob the First. — Belies of St.Nierses. — Cods-
lantine the Second. — Stephen the Fourth. — Zerazadig.
— The Egyptians and St. Gregory's hand. — Gregory the
Serenlh. — Pontifical residence in Sis. — Anathema
against theSeeof Aghlhamar annulled. — Armenian liturgy.
Pope Innocent after this assembly sent,
A. D. 1248, a Nuncio to Cylicia, with let-
ters to king Hethum and to the Pontiff Cons-
— 183 —
tantine. The object of bis mission was to
enquire into the religious ceremonies and
traditions of the Armenians, as some asper-
sions had been cast on them. In the discus-
sion that took place, the Armenian clergy
declared that with regard to the essential
points of the Christian belief, they were
perfectly in unison with all the Christians,
but in regard to the ceremonies in use they
declared it was impossible to make any
change, the nation being accustomed to
them for several centuries, and so much the
more as they contained nothing contrary to
right doctrine or morality.
Two years after this , Pope Innocent
wrote an encyclical to all the eastern na-
tions, wherein he proposed the acceptance
of the doctrine of the Holy Ghost proceed-
ing from the Father and the Son as admit-
ted by the Latins. A copy of this letter
having been forwarded to king Hethum a
Synod was convened by the Pontiff Cons-
tantine in the city of Sis, where the pro-
posal being laid before the bishops and
clergy, was, after a little discussion, ac-
cepted.
The clergy of Armenia Major on receiv-
ing notification of the decision of the sy-
nod all acquiesced declaring in reply that
it was perfectly consistent with the holy
writings and with the sentiments of the
— 184 —
Fathers of the Church. The Pontiff Cons-
tantine then wrote to the Pope to intimate
the acceptance by the Armenians of the
doctrine of the emanation of the Holy
Ghost from the Father and the Son.
Constantine the Pontiff died at a yerj
advanced age, A. D. 1267, after governing
the Armenian Church forty seven years.
The pontifical chair after remaining for a
few months vacant was, A. D. 1268, filled
by Jacob the First, of Tarsus, who took up his
residence in Hromgia, where also being born
he was sumamed Glayensis. He was a wise,
virtuous and very learned man. He caused
numerous copies of the General Epistle of
St. iNierses the Graceful to be transcribed
and sent them to all the churches within
his spiritual jurisdiction , directing the
priests to read it often and observe the
rules it prescribed.
During the pontificate of Jacob, A. D.
1272, the relics of St. Nierses the Great
were discovered in the village of Thil.
Thereupon Leo the king raised a magnifi-
cent church on the spot and dedicated it
to his memory. Jacob the Pontiff died in
the year 1287, after a pontificate of nine-
teen years.
Constantine the Second, Archbishop of
Cesarea succeeded him. He was from the
village of Gaduk, but educated in
— 18j —
charch of Sis, on account of which he wm
called Sisensis. Three years after, how-
ever, a difiference took place between him
and Hethum the king^ and succeeding dis-
putes were carried to such an extremity
that the king thought proper to convene
a synod, by which Constantino was des-
tituted and banished.
He was succeeded by Stephen the
Fourth, from the village of Khakh, in the
province of Egueghiatz. He was called
Hromglaensis, for having been educated in
the pontifical residence at Hromgla. He was
the last pontiff who resided in Hromgla.
Two years after, A. D. 1292, discord*
again broke out in Armenia concerning
the wrong Easter or Zerazadig which
then occurred. Some wished to celebrate
it with the Greeks on the sixth of April,
others on the thirteenth of the same month.
Hethum the king and Stephen the Pon-
tiff, seeing that each party obstinately
persisted in its opposition to the other,
convened a synod iif bishops and Yartabieds
in the city of Sis, where having estab-
lished the epoch by accurate calculation,
they decreed that Easter should commence
on the sixth of April of that year. The
inhabitants of Armenia Major , however,
according to their usual custom comme-
morfited it on the thirteenth of the mouth*
— 186 —
In the year 1292, the Egyptians having
invaded Armenia, laid siege to the strong
city of Hromgla , which at length they
captured and sacked. Hundreds of the inhab-
itants were butchered and more carried
into captivity. Among the latter was Ste-
phen the Pontiff. The churches, together
with the pontifical residence, were plunder-
ed and the Egyptians carried off the hand
of St. Gregory the Illuminator. It is re-
lated however that dreadful diseases hav-
ing broken out among the Egyptians,
their chief was. convTnced that the ven-
geance of the Almighty was upon them,
and therefore restored the sacred relic
together with the church furniture they
had seized, besides releasing all the Christ-
ian captives. Stephen the Pontiff, however,
died through grief in Egypt before the
captives were released , having held the
pontificate four years.
Gregory the Seventh, from the city of
Anarzaba, then became Pontiff, A. D. 12^4.
Hromgla, the usual residence of the pon-
tiffs, being destroyed, he took up his re-
sidence in the city of Sis, which was
thenceforward constituted the seat of the
spiritual government of the Armenians.
Gregory was on that account surnamed
Sisensis.
It was during his pontificate, or perhaps
•— 187 —
lome time before, that king Hethum caus-
ed the anathema hitherto in force against
the pontificate of Aghthamar to be an-
nulled, and peace was made between the
two pontificates. He also decreed that the
Pontiff of Aghthamar should thencefor-
ward be independent of spiritual control
in his own diocese. Gregory the Pontiff
being a man of meek and admirable cha-
racter, far from taking umbrage thereat,
lived on the most friendly terms with the
Pontiff of Aghthamar.
His endeavours to modify the Armenian
Ritual and to render it more similar to
those of the Latins and Greeks, produced
much discontent and provoked an assembly
of Eastern Vartabieds , who wrote to the
Pontiff recommending him to desist.
— 188
70URTEBNTH CSNTUBT.
The Synod held in Sis. — Constantine restored. — Atfempli
to reform the Ritual. — Origin of the patriarchate of Jrru-
•alem. — Constantine the Third.
In the beginning of this century the
Armenians enjoyed perfect peace under the
government of Leo the Fourth. Gregory
the Pontiff, always planning the amelio-
ration of bis charge, thought it fitting time
to take some measures for the better re-
gulation of ecclesiastical customs and ce-
remonies. For this purpose he wrote, A. D.
1305, to John Orbel Archbishop of the Sew-
nies and temporal prince of that country,
who possessed much influence with tbe
inhabitants of Armenia Major , making
known his views. He made also a similar
communication to Zachariah Zorzorensis,
Archbishop of Ardaz and abbot of the mo-
nastery of the Apostle Thaddeus; also to
the Yartabied John of Ezeng^ , surnamed
Zorzorensis from his belonging to the con-
— 189 —
rent of Zorzor, and to several other em-
inent persona.
Disputes arose however, and principally
between John Orbel and Zachariah Zor-
wrensis; whereupon the Pontiff, fearing
opposition to his projects and knowing
that much deference was paid by the na-
tion to Hethum, surnamed Father of the
king, he wrote to him requesting that an
assembly of the clergy should be sum-
moned to decide on certain points he would
lay before it. In the mean time the Pon-
tiff compiled a creed and gave a copy to
king Leo ; but before he had time to carry
his intentions into execution he was sud-
denly taken ill and died, A. D. 1306.
The assembly , however , was notwith-
standing held in Sis by order of king Leo.
Forty one bishops, seven abbots, ten em-
inent Vartabieds, with a great number of the
^^^''gy, were present, as were also king
^eo with Hethum , and a considerable
Dumber of the chiefs. Here the creed drawn
^P by Gregory the late Pontiff was read,
^nd nine canons enactbd thereupon, one of
^hich related to the acknowledgement of
^^0 distinct natures in Christ, the re-
iQainder to the church ritual. At the same
assembly bishop Const an tine, a native of
Cesarea, who had formerly sat in the pon-
tifical chair, was elected Pontiff.
— 190 —
As soon as Constantine took possession
of his office, he endeavoured to pat into
execution the enactments passed by the
late assembly; he found it however, im-
possible, the people resolutely opposing
them, and murder and strife were the only
results ; matters were then left in abeyance
till nine years after another synod was
held in the city of Adana, where the same
canons were again approved and confirm-
ed. The nation however again acted pre-
cisely as before, determined to retain the
venerated customs of their forefathers.
So potent was the spirit of fanaticism
and so violent were the dissensions creat-
ed by well meant and even necessary
attempts of reform, that they culminated,
A. D. 1308, in the murder of the good king
Leo, of the venerated Hethum his uncle
and of many of the principal chiefs.
In the same year king Oshin succeeded
to the crown. He insisted upon the canons
of the synod of Sis being observed, and
discord and dissension again overspread
the land. Sarkis bishop of Jerusalem, en*
tirely rejected the synod in question and
disregarded the orders of Oshin and of the
Pontiff Constantine. Then having gained
over some of the bishops and Vartabieds,
lie procured a diploma from the sultan of
Egypt authorizing him to exert indepen-
— 191 — I
dent spiritual authority within his diocese ; |
upon which he assumed the title of Pa-
triarch of Jerusalem, A. D. 1311. From this
prelate sprung the patriarchate of the Ar- i
menians in Jerusalem.
During this period the neighbouring
infidel princes began to invade Cylicia,
destroying every thing by sword and fire*.
Their intention was to exterminate the
Armenians. Leo the king and Constantine
the Pontiff wrote to Pope John imploring
aid. The Pope could only exhort them to
patience and send them money to enable
them to repair their towns and villages,
and to raise troops to oppose the invaders.
Constantine the Pontiff sunk under the
contemplation of the distress of his coun-
try and died in the sixteenth year of his
pontificate.
Constantine the Third, from Lampron,
succeeded him in the pontifical dignity, A.
D. 1323, and took up his residence in Sis.
This Pontiff succeeded in persuading the
Sultan of Egypt to sign a treaty of peace
with the Armenian king, to the great joy
of all the Armenians. Having given peace
to Cylicia, he shortly after died , having
held the pontificate only four years.
i Se« Hltt. of Armen., p. 344.
— 192 —
II
J«rohtbe Seeenfl. — Origin of the Unionisls.^ Mekhifhartht
Pontiff. — Two impostor bishops. — The U7 heresies of
the ArmeniaDS.' — A deputy sent by the ArmeniAns to
l*ope Benedict. — Jacob Sisensis restored. — His suc-
cessor. — The question of addin|i; wat* r to the wine. —
Other Pontiffs and miserable condition of Armenia.
Jacob the Second, from Pis, then became
Pontiff, in the year 1327. During his pon-
tificate , an Armenian Yartabied named
John, — who had gone to Aderbadagan
and had become a disciple of a Latin bi-
shop named Bartholomew, — having learn-
ed the latin language came back to Ar-
menia. There he began to make disciples
with whom he undertook to change the
religious customs and church ceremonies
of the Armenians. This was the cause of
many dissensions aoiong the Armenians,
until the bishops together with the king,
were obliged to drive away the instiga-
tors of the troubles. But by this measure it
was impossible to pacify the factions; so that
at length dissension also broke out between
the king and the Pontiff, whereupon the
former caused the latter' to be destituted,
alter a, pontifirate of fourteen years.
— 193 —
Mekbithar from the village of Kurna *m
the province of Erentchag, succeeded him>
A. D. 1341. The change of the Pontiff, how-
ever, did nothing but increase the virulence
of the factions. For the Yertabied John,
whom we have beforementioned, had already
formed a fraternity on the model of the Latin
order of Dominicans, under the appellation
of Unionists, their object being to unite the
Armenian Church to the Latin, by alter*
iog the national rites. Having increased in
number, they spread confusion every where,
as they did not allow to be orthodox the
forms of baptism, confirmation, and receiv-
iDg holy orders as practised by the Arme-
nians, and all their proselytes were obliged
to be re-baptized and confirmed by them
according to the Latin rites. Priests on
embracing their tenets were also obliged to
renew their ecclcbiastical vows before
they could recommence their duties. They
sought to substitute for the whole of the
ceremonies of the Armenian Church thosQ
in use with the Latins, and in consequent
contention arose throughout the kingdom
and continued for a considerable time. Oi|r-
ing to the determined resistence they en-
countered from the mass of the people,, these
innovators speedily began to decrease and
finally became extinct.
Borne time previous to the elevation of
2 9
— 19'i —
Mckhithar to the pontificate, Nierses Ba-
lientz, entitled bishop of Orrni, and Simeon
Beg called bishop of Garin, having joined
the Unionists began with more, than ordi-
nary zeal to spread their doctrines, and
much mischief was done by them in the
Church. The irritated Armenians at length
expelled them from the country. Simeon
took refuge in Cyprus and Nierses fled else-
where.
When the latter heard of Mekhitbar's
accession to the pontifical chair, he came to
him, hoping to be able to make a proselyte
of him. But Mekhithar on examining the
deeds and the doctrines of Nierses, excom-
municated him as subverter of wholesome
institutions and laws. Irritated at this
Nierses forthwith proceeded to Avignon
where Pope Benedict then resided, and ac-
cused the Armenians as abounding in here-
sies, a scurrility similar to that which had
already been committed to writing by Si-
meon Beg. There were at this time in Av-
ignon several of the followers of the Union-
ists, who together with certain ignorant
Latin vartabieds who boasted of being per-
fectly acquainted with the rites of the eastern
churches, headed by Nierses invented a
number of falsehoods, and compiling them
in a small book, presented it to the Pope,
as containing 117 heresies in vogue among
— 195 —
the Armenians. This book was forwarded
by the Pope with a letter to the Pontiff
Mekhithar and king Leo.
Thereupon, A. D. 1342, a large assembly
of bishops and priests was convened in
the city of Sis, where all the accusations
contained in the book were investigated and
confuted as being most unfounded calum-
nies. The report of the proceedings of tbe
assembly was then forwarded to the Pope,
who rejoiced thereat and was convinced
that the charges brought against the Ar-
menians were mere calumnies.
After some correspondence between the
Armenian king and the Pope on religious
affairs, the ex-pontiff Jacob Sisensis was
sent on a mission to his Holiness. On his
arrival at Avignon he was presented to the
Pope and succeeded in unmasking the true
nature of the charges which their calum-
i^iators had laid against the Armenians,
thus putting them to confusion and shame.
On the envoy's return to Cylicia the Pontiff
Mekhithar died, A. D. 1355, after having
held that office fourteen years.
Jacob Sisensis was then again appointed
to the pontificate, but he enjoyed this dig-
i^ity only four years, at the expiration of
which he died.
Then Mesrob from the province of Ardaz,
Abbot of the convent of St. Thaddeus, was
— KG —
elected to the pontificate, A. D. 1359. Du-
ring bis days much contention arose
amongst the Armenians on account of
some of the clergy adding water to the
wine of the Holy Eucharist, while the na-
tional custom was to use wine only. Being
unable to calm the excitement, Mesrob held
an assembly in the royal city of Sis, com-
posed of bishops and priests, where after
many disputes, seeing that it was impos-
sible to unite the parties, he ordered all the
clergy thenceforward to conform themselves
to the old custom, consecrating the Sacra-
ment with pure wine. Thus the custom o(
adding water, which was admitted by some
of the clergy after the councils of Sis and
Adana, A. D. 1307, was abolished among
the Armenians. He died in the year 1372,
after holding the pontifical dignity thirteen
years.
Constantino the Fourth succeeded him for
two years , when he died and was suc-
ceeded by
Paul the First, A. D. 1374. During the
days of all these Pontiffs, Cylicia was in a
dreadful condition; the Egyptians made
continually incursions with the purpose of
destroying not only the Armenian power
but even Christianity itself in that country.
At length they succeeded in their intention,
and by the captivity of king Leo the last,
— 197 —
royalty among the Armenians became ex-
tinct *.
Paul the Pontiff, having witnessed this
sad event, died, A. D. 1378, after a pontifi-
cate of four years.
Theodore the Second succeeded him. He
fixed his chair in the ruined city of Sis ;
yet seldom went there except for the pur-
pose of ordaining priests and blessing the
chrism. Neither he nor his successor had
any certain place of residence, being oblig-
ed by the distracted condition of the coun-
try to wander from place to place to obtain
sustenance and security.
During the pontificate of Theodore, Ta-
merlane the Tyrant, invaded Armenia, and
spread destruction and desolation every
where. Many of the Christians were tor-
tured in order to make them deny their
religion; whereupon great numbers were
martyred. Theodore also the Pontiff was
seized by one Melick Omar, a chief of the
Kurds, who put him to death in the eigh-
teenth year of his pontificate, A. D. 1395.
Garabied the First succeeded Theodore
as Pontiff, and died two years after.
David the Fourth was then elected pon-
tiff, and died after a pontificate of four
years.
i Seo Hisf . of Arm., p. 358.
1
— 198 —
During the time of all these last pon-
tiffd, ArmeDia being continually ravaged
by the invasion of the infidels and con-
sequently in the most deplorable civil
state, no religious event happened worthy
to be mentioned, except persecutions by
the infidels and other vexations.
199 —
FlFTEEiNTH CENTCJRT.
I
Troubles caused by tlie L'nionfsts. — Cregory Dtduvemis. —
Intrigues for the ponlificui dignity. — Successran of Poik-
liffs. — Armenian Varlabieds in the Council of Flo-
rence, — The pontifical see removed lo Elcbmiatlsin.
With the destruction of the civil author-
ity in Armenia, the ecclesiastical organisa-
tion naturally suffered. We find that many
Buccessiv^ Pontiffs died shortly after their
accession either by ill treatment received
from the infidels, or in consequence of the
life of anxiety and care which the national
troubles caused them.
David the Fourth, whe died in the second
year of this century, was succeeded by Ga-
rabied the Second, during whose time many
of the unhappy people were martyred in
Armenia. About that epoch a violent strife
also arose between the Armenian clergy
and the sect of the Unionists , already
mentioned. One Sarkis, an Armenian Var-^
tabled, eudeavoured to make peace between
— 200 —
{be two parties; but fisdiug bis efforf?
unavailing he retired to the convent of
Sukhara in the province of Eatchperunies.
Another Vartabied, John of Oroden, at first
defended the Unionists, but having found
that the latter had re-baptized and reor-
dained some of his own diseiples, and also
of those of Sarkis, he renounced all far-
ther connection with them , as did also
several other Yartabieds and some of the
chiefs and people. The violent procedure of
the Unionists caused many of their follow-
ers to abandon them , and it at length
excited active opposition from the nobles,
who caused them much annoyance and per-
secution. Among those whom their pre-
tensions and arrc^ance disgusted into se-
cession was Gregorius Dathevensis , *
disciple of John of Oreden , who at first
their champion, soon greatly distinguished
himself against them both by preaching
and writing. Blinded by pride and fana-
ticism and incapable of moderation they
were at length regarded as a public nui-
sance and were every where given into the
hands of the infidel governors.
Garabied the Second died after a pontifi-
cate of seven years, A. I>. 1400.
Jacob the Third a Vartabied, through the
influence of the infidel chief of Cylicia, then
ascended the pontifical chair ^ which he
— 201 —
occupied for two years, when he was poison-
ed by some of the inhabitants of Sis on
account of which dreadful tumults broke
out in that city.
A Vartabied named Gregory, seeing the
inhabitants embarrassed as to the selection
of a new Pontiff, succeeded in gaining a
few partisans by whom he was elevated to
the pontifical dignity. A conspiracy was
soon formed against him, which was, how-
ever , discovered and frustrated and the
conspirators were punished by the chiefs of
Cylicia. Gregory meanwhile could not
please the citizens of Sis , and after tole-
rating his pontificate for seven years they
all rose in a body , seized and confined
him in a fortress, where he shortly after
died.
Paul the Second, from Ararat, bishop of
Jerusalem, having come to Sis for the pur-
pose of restoring harmony, succeeded Gre-
gory and in a great measure tranquillized
the people. He diligently undertook to re-
organise the Church, but so much did he
Buffer from the desperate condition of the
country, that he lived but a short life and
died , after holding the pontifical office
twelve years. He was succeeded, A. D. 1430,
by Constantino the Fifth, from the city af
Vahga. During his days the Council of
Florence was held and his attendance was
— 202 —
invited by Pope Eugene the Fourth. But
seeing the inapossibility of leaving his post
vacant, he deputed to the Council lour
Vartabieds, who accepted and subscribed to
the unity between the Armenian and Latin
Churches.
Constantine died after a pontificate of
nine years, and with his decease may be
dated the decline of the purity and splen-
dour of the pontifical chair of Sis.
Joseph the Third, a Vartabied, succeeded
him and died about a year afterwards. But
as he was a man of the worst moral cha-
racter , he is not reputed a legitimate
Pontiff, although he is counted among
them.
Gregory the Ninth, surnamed Musapeg,
then became Pontiff, A. D. 1440, and on the
day of his election consecrated four bishops
without the customary ceremony , there
being at that time too few prelates in ^ is
to admit of its being performed. On this ir-
regularity becoming known, four bishops of
Cylicia wrote a complaint against the Pon-
tiff to all the Armenian clergy, at the same
time making widely known the miserable
state to which the pontifical chair of Sis
was reduced. Upon this a correspondence
took place among the clergy, resulting in
the determjnation to elect either a new
Pontiff, or to re - elect the same Gregory,
— 203 —
and to remove the seat of the spiritual gov-
ernment of the Armeuians to Ktchraiadziu ;
especially as it was said that the hand of
the Blessed Iliuoiinator had recently beea
brought to that place. They then respect-
fully requested to Gregory to remove hia
chair to Etchmiadzin ; on his refusal an as-
sembly of the clergy was held in the church
of Etchmiadzin, comprising more than 700
bishops, vartahieds, abbots, hermits, and
priests, among whom was bishop Azaria,
Pontiff of the Aghuans. Zachariah, bishop
of Havutx-Thar was appointed to preside.
As the disturbed state of the country pre-
vented the attendance of maoy of the Ar-
menian clergy , they wrote to say they
would acknowledge the Pontiff who might
be chosen by the assembly. The clei^y of
the pontificate of Aghthamar also wrote to
the same effect, and moreover promised to
unite with the rest in due obedience to the
future Font'iff of Etchmiadzin.
The assembly having proceeded to the
election, the Vartabied (JairRgos from the
village of Kharapast in the provmce of
Katcbperunies, was by unanimous consent,
elected Pontiff.
284 —
II
Crun-agos Virabensis. — Treubtes. — Gm'ragos is deposed*—
The Pontiff of Sis continue lo succeed. — Origin of Ibe
patriarchate of Constantinople. — Appointment of Vicars
te the pontificate. — Troubles.^
Guiragos, on account of bis baving re-
sided thirty two years in the convent of
Khor-Virab was sarnamed Virabensis. He
was an humble character, prudent in coud-
sel, sober in words, rigid in the practice of
self- mortification^ and deeply read in the
Holy Scriptures. He was elected to the
pontifical chair of Etchmiadzin, A. D. 1441,
with authority over the whole of the Ar-
menian Church. AU this was done with the
permission and under the protection oi'
Yaghup, chief of Erevan.
Guiragos, on assuming his oflSce, wrote
a letter of benediction in which he annulled
all excommunications previously pronouu-
ced by the Pontiffs of Sis, particularly that
against the seat of Aghthamar, and substi-
tated benedictions for anathema. He then
began to repair the pontifical palace, res-
toring all the ornaments as they for-
merly existed. He built several conventiJ
— 205 —
and churches, and repaired the cathedral of
Etchmiadziu, as well as the eburches af
Ripsima and Eayan^.
Two years after these events, a bishop
named Mark, from Georgia, formed a faction
against Guiragos, arraigning the legality
of his election. « This pontificate , said
Mark, is nail, for its possessor was a parti-
san of the see of Aghthamar, which long
lay under anathema. Besides , Guiragos
ought first to have received episcopal con-
secration from a Pontiff, before he was
elevated to the pontificate. » The enemies of
Guiragos increased in number and in ac-
tivity until at length about thirty of the
clergy , consisting of bishops and varta-
bieds, set out for Etchmiadzin, with Zacha-
riah bishop of Havutz-Thar at their head,
to depose the Pontiff from his chair.
Guiragos having heard of their ap-
proach was struck with dread and retired
secretly into a friend's house. But his en-
emies soon found him, seized and carried
him to Yaghup, Bey of Erevan, before whom
they accused him with a ludicrous result :
« We have discovered, said they, that he
is not a christian, nor has he ever been
baptized. If you wish that he should remain
our Pontiff, it is necessary that he be bap-
tized and elected anew. » The chief replied,
addressing himself to Zachariah : « Did not
- 206 —
you yourself elect him Pontiflf of your na-
tion? What is the matter now, that after
once ordaining him you wish to ordain him
again ? » — Zachariah then said : « Far be
it from me. It was not I that ordained him,
but his party. »
At this moment a Vartabied named Ga-
rabied, and a young boy who accompanied
Guiragos , exclaimed with a loud voice :
« They speak falsely and unjustly. » Upon
this one of Ihe Vartabieds of the opposite
party gave the boy a violent blow on the
mouth. The chief incensed at this, drove,
both accused and accusers, from his pre-
sence.
Zachariah the bishop then sending all
the clergy back to Etchmiadzin returned
to the chief, and by promises and entrea-
ties obtained his permission to elect an-
other Pontiff in the room of Guiragos. He
then hastened to Etchmiadzin, where hav-
ing produced an order from the Bey, they
forthwith elected Gregory, bishop of Mago,
Pontiff, and then retired to their respective
domiciles.
The Pontiff Guiragos after having re-
mained some time in concealment, retired
to a convent where he died. His pontificate
is reckoned to have lasted two years. A
couBequence of this last discord was, that
the Vartabieds of Aghthamar, who had hi-
— 207 —
therto obeyed the Pontiff of Ktchmiadzin,
renounced all subjection to him.
It was expected that when Guiragos was
elected Pontiff the pontificate of Sis would
be quickly incorporated with that of Etch-
miadzin ; but the late disorders dissipated
all hope of any such union. On the death
of the Pontiff of Sis, a Vartabied named
Garabied, presented himself as a candidate
to the chief of Cylicia, and promising to
pay annually the sum of 300 deniers, was
by his order placed in the pontifical chair
of that city. Other individuals continue to
succeed him in that dignity to this day.
The 300 deniers have been always paid
constituting, as the records state, that tri-
bute which is called « Keshish Aghtchecy, »
or Priest-Money.
Gregory the Tenth on assuming his
authority, A. D. 1443, proceeded with the
repairs and improvements commenced by
his predecessor. In the eleventh year of his
pontificate Sultan Mahomet took Constan-^
tinople from the Greeks. A few years after,
the Sultan brought several Armenian fa-
milies from different parts of their country,
and established them in and around Con-
stantinople. The Sultan then gave bishop
Joachim, who was brought from Brussah,
letters patent, authorizing him to assume
the spiritual jurisdiction of all the Arme-
— 'iOS —
nians situated in Greece and Asia Minor,
and styling him « Patrik » or Patriarch.
The authority thus created was not only
spiritual but civil also. The Patriarch was
to be regarded by the Armenians of Con-
stantinople and all the provinces around, as
the Sultan's civil Lieu*.enant in all that re-
garded social tranquillity, obedience to the
laws and submission to the Sovereign. He
had ample authority over all the national
bishops and prelates within his jurisdiction,
having power to destitute, change or con-
firm them, as he might judge necessary.
Wherefore the Sultan by a special decree
ordered the Armenians to regard and res-
pect him as his own representative in all
their affairs, without any exception or dis-
tinction. He, however, did not forbid them
to regard the Pontiff of Etchmiadzin as the
supreme spiritual head of the full body of
the nation. Such was the origin of the
Patriarchate of Constantinople, which con-
tinues to this day.
While things were in this state at Con-
stantinople, the reigning Pontiff Gregory
being extremely molested by the infidel
chiefs on account of tributes which they
demanded from Etchmiadzin , and being
unequal to the duties of the pontificate, ap-
pointed a Vartabied named Aristagues as
his colleague of the holy chair and bishop
— 209 —
of Etchmiadzin, giving into his charge the
temporal affairs of his church and ordain-
iDg him his soccessar.
The appointment of Vicars grew into a
custom and was the cause of a confusion
of names and dates of events, as till thift
time the Pontiff only was known by the
appellation of Vicar. The vicars were after-
wards, on their appointment, allowed pon-
tifical honours ; like the Pontiff they signed
briefs and issued orders, nor did they un fre-
quently seek the patronage of the infidels,
rise against the Pontiffs, and even expel
them from their chairs which they would
usurp themselves, as will hereafter appear.
In the eighteenth year of the pontificate
of the Pontiff Gregory, his vicar Arisdagues
caballed against him and attempted to
usurp the pontifical chair. In the mean time
a certain Vartabied named Sarkis, attached
to the church of Etchmiadzin, having pur-
loined the hand of the Blessed Illuminator,
carried it to Tabriez, in the hope of indu-
cing the infidel chief Jihanshah to create
him the Pontiff of Armenia.
Zachariah the Pontiff of Aghthamar in-
formed of these facts of Arisdagues, hasten-
ed to Tabriez with valuable presents and
presenting them to Jihanshah demanded
the government of Etchmiadzin and the
general pontificate of Armenia. Precisely at
— 210 —
i))c same moment Sarkis entered the same
presence and made the same request. Jihan-
shah pleased with the manners of Zacha-
riah ordered that he should be Pontiff first,
but that Sarkis, in the event of surviving,
should succeed him. He then took the holv
hand from the latter and giving it to Za-
chariah, sent him with great honour to
Etchmiadzin to take possession of the pon-
titicate, placing him under the particular
protection of his son Hassan All, then gov-
ernor in Nakhjuan.
Zachariah proceeding to Etchmiadzia,
expelled Gregory and Arisdagues and took
possession of the pontifical authority, exer-
cising at the same time control over the
see of Aghthamar. A few days after he
appointed Sarkis his vicar, A. D. 1461.
A year after these events Gregory and
Arisdagues being reconciled , collected a
considerable sum of money and accom-
panied by a few nobles, went to Nakhjuan,
where they preferred an accusation against
Zachariah to Hassan Ali. They offered also
to pay this chief without delay the annual
tribute of the pontificate if he would res-
tore them to their former authority. Hassan
Ali consented and in order to succeed sent
to Zachariah demanding a very conside-
rable sum of money. Zachariah being in the
impossibility of furnishing it, sought io
— 211 —
obtain time by means of frivolous excuses,
and then seizing upon the hand of the Bles-
sed Illuminator and all the valuable orna-
ments of the church of Etchmiadzin, fled to
his see of Aghthamar. Here he deposited
the holy hand, A. D. 1462, in the church of
the holy Cross. His pontificate is reckoned
to have lasted one year.
Gregory and Arisdagues then re-took pos-
session of the pontificate. The former dying
iii a short time, the latter succeeded him
under the title of Arisdagues the Second.
He died after a pontificate of four years.
He was succeeded by Sarkis the Second,
who had been vicar under Zachariah. This
Pontiff appointed the Vartabied John as his
Vicar, consecrating him at the same time
bishop of Etchmiadzin. Sarkis who had
been the first to remove the holy hand of
the Illuminator from Etchmiadzin , now
sought to get it back. By the assistance of
bishop Vertanes he again got possession of
it and restored it in its former place, A. D.
1477. Alter remaining in the pontificate
twenty four years he died.
Arisdagues the Third succeeded Sarkis
in the pontifical chair, A. D. 1490, and held
it eight years when he died.
His successor was his vicar Tl addeus
the First, who died after a pontificate of
five years.
— 212 —
SIXTEENTH CENTURY.
I
Succession of Ponliffs. — Stephen the Fiflh anu Michael his
Vicar. — He undertakes a pilgrimage to Rome. — Mtch>cl
of Sebastia. — Ahgar is sent a deputy to Rome. — The
intention of Pope Gregory. — Other Pontifls and the mi-
series they suflTered from their oppressors. — Melchizedech
the Pontiff in Constantinople.
The successor of Thaddeus the First was
Eghish6, A. D..150r> ; he held that oflBice
twelve years.
Zachariah the Third succeeded him and
died five years after.
Then Sarkis the Third was elevated to
the pontificate and enjoyed that dignity till
his death, sixteen years.
Gregory the Eleventh was then appoint-
ed Pontiff in the year 1536, and died five
years after.
Stephen the Fifth from the city of Sal-
mast, in the province of Gorjaik next a-
scended the pontifical chair, A. D. 1541.
From the fact of his elevation having taken
— 213 —
place in the city of Constantinople he came
to be distiDguished by the appellation
« Constantinopolitan. » During his days,
a war that broke out between the Turks
and Persians, was the cause of much devas-
tation in Armenia. The people suffered
greatly and many, on account of their
faith, were martyred by the infidels. Ste-
phen the Pontiff being exceedingly annoyed
by this war, appointed Michael of Sebastia^
a wise and faithful man, to be his Vicar ; to
him he confided the duties of the pontifi-
cate, and then proceeded to Constantinople.
On his arrival he was received with much
honour by Asdvadzadur, the Patriarch of
the A.rmenians in that city.
Shortly after Stephen went to Rome on
a pilgrimage to the shrines of St. Peter and
St. Paul. Here he was greatly honoured by
the Pope, for whom the Armenian Pontiff
had a particular regard. He then visited the
Emperor Charles the Fifth in Germany, and
passing through Poland and Russia returned
to Armenia. On his proceeding to Etch-
miadzin, he was honourably received by his
Vicar Michael, and resumed the duties of
the pontificate Stephen shortly after died,
having held the pontificate fifteen years.
Michael of Sebastia, his former Vicar,
then succeeded him, A. D. 1556, and on his
election consecrated the Vartabied Parsegh
— 214 —
bishop and Vicar of Etchmiadzin. The coun-
try, at this time, suffering much from ma-
rauders, Michael was induced to remoTe for
a short time to Sebastia. Thence he des-
patched Abgar, a wise and ingenious man,
to Rome , together with a priest named
Alexander , and furnished them with a let-
ter, expressing friendship and veneration,
to the Pope , for the purpose of settling
some religious points. He also sent His Ho-
liness at the same time a copy of the treaty
of union made in the days of the Illumina-
tor,- also a general list of convents, churches,
relics of Saints and the places where they
are kept in Armenia. Michael the year
after returned to Etchmiadzin.
Abgar met with a very kind reception
from the Pope, A. D. 1564, and on their
proceeding to hold a conference respecting
the object of the mission, the Pope was so
pleased with the ingenuity and knowledge
displayed by the Armenian, that he reques-
ted him to write a simple and brief account
of the religious creed and traditions of his
country.
Abgar did so, aided by the priest Ale-
xander. In this memorial nothing was in-
serted that did not exist in fact; and it is a
very interesting document , as in it are
briefly resumed the doctrines and the cus-
toms of the Armenian Church.
— 215
Ahgar's hritf exposition qf the creed and
ceremonies qf the Armenian Church.
oc We Armenians , living in servitude
under the dominion of the Turks and Per-
sians, believe and maintain as follows :
We believe that the Father is not begot-
ten, the Son is begotten , and the Holy
Ghost is proceeding; three sovereign Persons
and one Divinity.
We believe that Mary , the mother of
God, was virgin before as well as after the
nativity.
We believe that our Saviour performed
all the deeds of his admirable Incarnation,
through the human nature which he as-
sumed with us.
We believe in the Annunciation of Mary,
in the Nativity of Christ, in his Presentation
at the temple, in his Baptism, Transfigura-
tion and Crucifixion, in his three days' in-
terment and in his Resurrection and Ascen-
sion.
We believe that he sits on the right of
the Father, and that he will come again.
We believe that through his perfect na-
tivity, he assumed perfectly the human
Bature with the exception of sin.
— 216 —
Such ia truly the belief we all confess.
We possess the seventy two books of the
Old and New Testament ; all the books of
the prophecies, a hundred and fifty Psalms,
four Gospels , the two epistles of Peter,
those of John, James and Jude, and the
fourteen epistles of Paul.
We have also the seven Sacrameuts of
the Church ; we acknowledge that the mor-
tal sins are seven.
We acknowledge Moses as the principal
among the Prophets; and that there are
twelve Apostles and seventy two disciples,
among whom supreme is Peter.
We believe that he who confesses his
sins to a priest is absolved.
We accept no other oecumenical Synods
than these three ; viz. the Nicean and those
of Constantinople and Ephesus.
We recite daily the Nicean creed.
We perform the Sacrament of the Eucha-
rist as taught by St. Gregory.
In the Sacrament of the chalice we do
not make use of leaven nor of water.
Neither do we celebrate the holy mass
twice a day upon the same altar.
If any christian of another nationality or
religion, becomes a convert to our religion,
we do not re-baptize him.
Those among us who are subject to mo-
nastic life, live in chastity and celibacy,
— 217 —
and are never married ; bot oar lay clergy
first marry and afterwards receive holy
orders.
Our monks notwithstanding have no
authority to baptize, neither to perform the
ceremo&y of marriage when a priest i« pre«>
sent.
We fast a hundred and fifty five days a
year, at which time we eat neither fish, nor
any milk-food; there are also other five
days in the year, when we eat only eggs
and milk food.
We never celebrate feasts of Saints on
Sundays, but separately.
For the feast of the Epiphany we agree
with the Roman Church ; but for that of
Christmas day we disagree.
On holy Saturday we eat only eggs and
fish after sunset.
We administer the holy Sacrament in
both kinds to all.
We solemnly perform the ceremony of
first and second matrimony, but not the
third.
We make alliance by marriage from the
seventh degree; for relations with us do
not intermarry until the fourth remove.
In praying, or in celebrating the mass we
turn towards the East, and in kneeling we
kiss the ground.
We have seven canonical divine services
2 10
— 218 —
which we perform in the church in two dif-
ferent times daily.
Such is our belief, confession, fasting and
prayer ; but at this epoch in which we suf-
fer slavery and insupportable vexations,
our ceremonies are fallen in decay ; for if
we dare preach publicly in the presence of
the infidels, they throw us into the fire ; but
if it pleases God that we should free
ourselves from this slavery, we will will-
ingly submit to whatever commands you
may impose upon us ; for at the present time
we possess neither force, nor any power, or
authority ; so that if we would correct any
of our transgressors and oblige him to a-
mend himself, he disobeying, becomes an
apostate. For that purpose we humbly be-
seech thy Holiness and thy paternal ben-
ignity, to look kindly upon us. For thou
indeed art the great Pontiff of the four parts
of the world ; whomsoever thou shalt loose,
he shall be loosed, and whomsoever thou
shalt bind, he shall be bound. Do not look,
we pray, at our imperfection and faults,
since we are in slavery; but pardon us and
account us in the number of the flock which
has been bestowed on you ; renew us who
are grown old, and revive in us the fervour
of love and devotion to the holy Roman
Church; for we are the destitute servants of
thy Holiness.
— 219 —
We celebrate the Sacrament of the holy
Eucharist for the deceased, and offer prayers
unto God, and give alms to the poor ; we
also endow the churches for the benefit of
our souls.
Three times a year we particularly com-
memorate the deceased in the church, by
offering new-born animals ( lambs or
calves), by distributing alms, and by
dispensing food to ecclesiastics , to the
people and to the poor.
We honour the relics of all saints, and
placing some fragments in crucifixes or in
special boxes of great value, we place them
with honour upon the altars.
We greatly honour those crucifixes which
have been blessed and anointed with the
holy oil, and er6ct them on the holy altar;
in the same way we honour the pictures
which have been blessed and place them
over the altars.
Twice a year our priests and the minis-
ters of the church carry round to the houses
a crucifix and a picture in order that
the infirm and the sick, who in conse-
quence of old age and infirmity are unable
to go to church, may offer them due ho-
nour and kiss them; and through these cru-
cifixes and pictures miracles are very often
wrought among us.
As for the guilty or excommunicated,
— 220 —
such is our rule : If any priest , bishop,
archbishop or Pontiff has bound or excom-
municated any transgressor and happen to
die before he has absolved him, none among
the successors of him who may have bound
or excommunicated, shall be able to annull
the effect except the supreme Pontiff of
Rome; to whom, according to our rules, we
address the repentent with the brief of his
excommunication, in order that he might
be loosened and the letter be destroyed.
For it belongs only to you to absolve him,
and by tearing to pieces the letter of his
bonds, you return him to our Church.
According to the doctrine of our pontiff
St. Gregory, we all believe whatever the
holy catholic and apostolic Church believes;
and likewise all that she rejects and ana-
thematizes, we also do anathematize.
We admit that the soul of an impenitent
christian who may have died without con-
fession and repentance, is delivered up to
the devil; but he who by confession and
repentance has been cleansed , his soul
ascends to heaven. He, however, who died
confessed and communicated, but has not
done penance, his parents , relations and
friends , can free his soul through alms,
masses, prayers, and other works of piety.
We account St. Gregory as our first Pa-
triarch ; he having repaired to Rome, was
— 221 ~
consecrated and blessed by St. Sylvester
during the time of the Emperor Constan-
tine and of our kiug Tiridates.
We confess also that Christ said to St.
Peter the Apostle, « Feed my sheep • ; and
that he also prayed for him that his faith
fail not. Now if there be any among as
who does not confess that the chair of Peter
is the supreme , and that the Pontiff of
Rome is the chief and the father of all the
world and the heir of the keys, such an
one is an apostate from the Gospels and
from Jerusalem and from the chair of the
Illuminator of Etchmiadzin.
Now, holy father, may this that I have
dared briefly to resume in this writing,
regarding the confession of ftiith of the
Armenians as well as the citation of the
seventy two books, in order to present it to
your omniscient wisdom, suffice, for it is not
becoming to place a candle's light before
the sun.
This confession of faith of the Armenians,
lias been written briefly by Abg-ar and Ale-
xander, an Armenian priest, and transla-
ted ( into Latin ) by Baptist the Ethiopean,
in the great city of Rome, in the time of
our lord Pope Pius the Fourth, and in the
year of our Lord 1564, 8^** november,
Wednesday. »
— 222 —
The latin translation of this work was
presented by Abgar to the Pope. We, how-
ever, do not know what answer was vouch-
safed, but of this we are certain, that from
that period the Pontiff of Rome showed a
more than ordinary interest in the welfare
of the Armenian nation. On the elevation of
Gregory the Thirteenth, to the papal chair,
he read the production of Abgar, and there-
by learning what tyranny prevailed in Ar-
menia, wished to render some assistance.
Being unable to effect this by coercing their
enemies, he proposed to erect, at the expense
of the Romish Church, an university in
Armenia. He therefore published a Bull to
effect the execution of his project, in which
he bestowed great praises on the Armenians.
The excellent intentions of pope Gregory
were, however, never fulfilled, for he died
six months after issuing the brief for the
commencement of the work. His successor,
Sixtus the Fifth, erected in lieu of the un-
iversity, an inn for the Armenians, dedica-
ting it to St. Mary the Egyptian *.
On the return of Abgar to Armenia the
Pontiff Michael died, after presiding over
I Aboul fortjr years after in tbe days of Pope Urban the
Eighth, ono Paul, a native of Bolonia, who was consecra-
ted bishop of Nakhjuan, having visited India and America,
collected a large sum of money for the erection of a seminary
in Armenia. He died in Spain^ bequeathing the whole of iiis
the Church twenty two years, A. D. 156 \
His Vicar Der Parsegh having died about
a year previously,
Gregory the Twelfth succeeded and died
after a pontificate of four years.
He was succeeded by Stephen the Sixth,
who only enjoyed his dignity two years
when he died.
Thaddeus the Second then became pon-
tiff and appointed the Yartabied Arakiel
his Vicar.
In the days of these Pontiffs Shah Tahmas
the First, king or Sophi of Persia, terribly
harassed the Armenians , invading , plun-
dering and destroying their country with
remorseless cruelty. The Pontiff Thaddeus the
Second died after a pontificate of nine years.
He was succeeded , A D. 1584 , by his
Vicar, Arakiel, a prudent and worthy cha-
racter. The Turks having conquered the
whole of Armenia as far as Ta'oriz , in-
creased their exactions to such an intole-
rable degree, that all ranks of people were
reduced to the greatest poverty. The pon-
tificate of Etchmiadzin was also taxed to
an enormous amount, which so much dis-
pcoperty Tor the eslaUishmenl of an Armenian seminary at
Rome. This intentioii however was never carried onl; but
instead some Armenian voutfas were admitted into the Pro-
paganda College at Rome, where after due instruction they
^ere ordained priests and sent to their country as missioDaries.
— 224 —
tressed Arakiel , that , after hoIdiDg his
dignity two years he relinquished it and
consecrating the Yartahied David his suc-
cessor, retired to a convent where he re-
mained until his death.
David the Fifth , from the borders of
Etchmiadzin , succeeding to Arakiel , was
much molested by the Turks and com-
pelled to pay immense treasures. He eoii>-
plied with their demands as )ong as he
could , collecting from his impoverished
countrymeii for noore than they couM spare*
These resources at length failing him,
he was obliged to leave Etchmiadzin and
roam for some time a fugitive in search
of sustenance and safety. But at length
perceiving that by his absence the tributes
were annually increasing, he determin-
ed to take a colleague id the pontificate.
For this purpose , iD the seventh year of
his pontificate , he returned to Etchmia-
dzin, and collecting a few bishops, conse-
crated bishop Melchizedek Pontiff, A. D.
1593.
Melchizedek, from the convent of Aghi,
in Gamy , now a co-pontiff with David,
soon became oppressed by the load of tri-
butes. He could scarcely collect sufficient
money to supply himself with necessaries,
and was therefore placed in the impossi-
bility of paying the enormous taxes le-
— 225 —
vied on him. The governors, however, per-
sisted in their demands, and the two col-
leagues were obliged to borrow money at
high interest to satisfy them, until at last
the debts of the church of Etchmiadzin
amounted to 50,000 deniers. Hereupon the
creditors demanded payment, and at the
same time the governors persisted in fur-
ther extortions; this obliged the twoPontiflfe
to take to flight and conceal themselves.
They were however so harassed that they
were unable to remain in one spot more
than two or three days, as their creditors
and the collectors were continually hunt-
ing them.
Melchizedek at length finding that no-
thing was gained by concealment, set out
for Constantinople, hoping to collect mo-
ney there. He was kindly received by the
people of the city, who keeping him for
some months , urged him to vacate his
chair, promising to appoint him Patriarch
of the Armenians. This actually occurred,
for on the abdication of their patriarch
Diradur, Melchizedek succeeded him in that
place; he did not, however, long enjoy
that dignity, as at the expiration of a
year he was deposed and was succeeded
by John the Third, who in his turn gave
place to Gregory of Cesarea.
2 10*
— 226
Seventeenth centubt.
I
Blelchizedck returns to Etchmiadzin. — Serapion the bnhop
of Araui. — He is proclaimed Pontiff. — Shah Abas in Ar-
nenia and ihe debt of Elchroiadzin. — Sufferings and
dealh of the Pontiff Serapion. — Bishop Sarkis. — Tbe
two Latin friars and the relics of St. Ripsima.
Melchizedek after being deposed from
the patriarchate of Constantinople return-
ed to Etchmiadzin, where he was betray-
ed into the hands of his creditors. He how-
ever succeeded in escaping and joined his
colleague David in concealment. A dread-
ful famine that prevailed at the beginning
of this century and an invasion of ma-
rauding hordes, increasing still more the
miseries of the country, the debts also of
the pontificate increased, and the two pon-
tiffs began to loose all hopes of paying
them.
At this period the rector of Amid, bi-
shop Serapion, a pupil of Lucas of Keghi, be-
came famous for the extent and variety
— 227 —
of his knowledge. He had inherited from
his father property to an immense value.
The two Pontiffs wrote to him, offering
him the pontificate if he would clear off
its incumbrances. Serapion grieved at the
intelligence of the distress to which they
were reduced, went to Julpha to meet them
and to consult as to the means to be a-
dopted for releasing them from their dif-
ficulties. On this occasion an assembly was
held, at which Serapion slightly censured
the measures which had been pursued by
those who had occupied the pontifical chair.
On hearing this, Manuel bishop of Havutz-
Thar, one of the clergy who accompanied
the Pontiffs, rose and in a violent speech
set the whole assembly in a tumult, where-
upon the assembly dispersed without com-
ing to any determination. The two pon-
tiffs retired to the convent of Datev, in
the province of Sisagan.
Serapion remained at Julpha, where his
preaching rendered him so popular that the
inhabitants of that place carried him to
Etchmiadzin, where an assembly of the cler-
gy and laity being convened, he was ele-
>^ated to the pontificate under the title of
Gregory the Thirteenth. The intelligence
of this event plunged Melchizedek and
David into despair; for by decree of the
ABsembly, which deposed them and elected
— 228 —
Serapion, they remained responsable for the
debts which had been incurred by the
Church of Etchmiadzin , notwithstanding
that another usurped its government and
disposed of its means. The two ex-pontiffs
seeing no means to escape from their cre-
ditors, thought of applying for money to
their countrymen residing in Ispahan. Mel-
chizedek therefore, in company with two
bishops, proceeded to that city where he
was received with great honour by the
people. A few days after he was presented
to the king Shah Abas , who kindly listen-
ed to his sad story of his own misery
and of the lamentable condition of Ar-
menia.
Shah Abas being incited by the chief of
Salamast , who had rebelled against the
Turks, and some other chiefs, gathered a
large army, and accompanied by Melchi-
zedek, entered Armenia with the intention
of wresting it from the Turks who were
then in possession. The turkish creditors,
on hearing of the approach of the Persians,
seized Serapion the Pontiff and insisted on
his paying them. Serapion , seeing the
danger in which he was involved, persuaded
them to accept a partial payment , and
then seizing his opportunity fled to Julpha.
Shah Abas advancing, conquered Upper
Armenia and took possessioai of the city
— 229 —
of Erevan. He there caused the two ex-
pontiffs , David and Melchizedek, to be
brought iuto his presence, and thus addres^
sed them : « It has been a practice with
our kings , on conquering a country to
deem theirs all that it contains. As 1 have
conquered this country from the Turks,
all tlierefore that belonged to them is mine,
and all that is owed to them will enter
my treasury. The immense amount of mo-
ney which I am aware you have borrowed
from the Turks, I now direct to be forth-
with paid to me. Fear no future molesta-
tion from them , for I will give you an
acquittance in full for all they may have
lent to you. »
The two Pontiffs were struck with stu-
pefaction on hearing this speech from the
man to whom they had applied for assis-
tance. Being in the impossibility of doing
otherwise, they borrowed, at a most enor-
mous interest, as much money as they ow-
ed their creditors , and brought it to the
king; they were then left free.
Shah Abas next caused the Pontiff Sera-
pion to be seized at Julpha and placed in
confinement, demanding an immense sum
as the price of his release. Although what-
ever J^'erapion possessed was extorted frem
him, yet •the ministers of the king were
not content, still demanding more from him.
— 230 —
Being unable to comply with their demands^
he was put to the rack and daily carried
out on the high road, where he was hung
by the heels and cruelly bas#ioadoed. At
length the wretched Pontiff procured bail
to allow of his proceeding in search of
money ; after much trouble he procured by
loans a sum sufficient to obtieiin his re-
lease. He then retired to Van and after-
wards to Amid, his ancient see, where,
ruined in health by the tortures he had
suffered, he died after holding the ponti-
ficate three years.
Shah Abas having resolved to expatriate
the Armenians and to carry them into
Persia * , plundered Etchmiadzin and or-
dered the two Pontiffs David and Melchi-
zedek to be seized, in company with many
other bishops, and carried off with the
captives. This resolution of the king caused
the ruin of Armenia; cities, villages,
churches, convents, all were destroyed, and
for several years the country was left to
the mercy of plunderers and banditti.
While Armenia was thus almost annihi-
lated, Sarkis bishop of Saghmosavank, a
man of extraordinary wisdom and piety,
sought to ameliorate the condition of his
countrymen. Having taken as his associate
1 See Hist, of Arni.^ p. 375.
— 231 —
another virtuous man named Der Guiragos,
be began to repair the different convents
which had not been completely destroyed,
and established excellent rules of conduct
for the Vartabieds by whom they were in-
habited. They also repaired a number of
convents in Sewnies, where they obtained
many scholars.
While these repairs were progressing, A.
D. 1611, two Latin friars arrived in the
district of Ararat, where meeting Melchi-
zedek the Pontiff, they were furnished with
an order to visit all the convents in Ar-
menia. The two friars accordingly made a
tour, in the course of which they discov-
ered and took possession of various holy
relics, particularly the head of the Apostle
St Andrew. Having gone to Etchmiadzin
they took from the church of that place
the relics of St. Ripsima, and endeavour-
ing to make off with them, were taken by
the ecclesiastics of that place, who recov-
ered the precious body, but not entire, the
Latin friars having succeeded in conceal-
ing three parts of it. One of these after-
wards fell again into the hands of the Ar-
menians and was brought to India and
kept in the convent of Latin friars at Goa.
The second was laid under the foundations
of a church in the village of Vartaklukh,
^ear Nakhjuan, dedicated to St. Ripsima,
— 232 —
The third was first l:cpt at Julpha, but in
the year 1755, it was brought to Bagdad,
where it fell into the possession of an Ar-
menian pearl-merchant, who carried it to
Constantinople. The two Latin friars after-
wards proceeded to the province of Ke-
gharkunies, where they were killed by the
Persians.
II
MelcUiKedek accused to the Ponliflf David. — He resigns tbe
pon:i(icaI aulliorily to Isaac his nephuw. — Isaac flees lu
Van. — Moses the Third. — Isaac^s attempt. — Dealli of
Moses the Third. — Philip of Lringan. — His journe) to
Coiistantiuopie. — He returns to Ltchmiaviziu where be
dies.
The Pontiff Melchizedek, who had with-
drawn, escaped when the rest of his coun-
trymen were marched to Persia, and was at
this time residing concealed in Erevan.
This being observed by the clergy of Etch-
miadzin , they were so much irritated
against him that they accused him to tbe
Pontiff David then living in new Julpha.
They charged him with being the cause
of the miserable state to which Etchmia-
dzin was reduced. The people of New
— 233 —
Julpha displeased at this news, entreated
David to go to Etchmiadziu and there
exercise his authority as Pontiff, promising
to assist him with whatever he might re-
quire. But on his repairing to Etchmiadzin
he was prevented hy Melchizedek from tak-
ing possession of the pontificate. David
then complained to Shah Abas who had
JDst arrived from an expedition to the
frontiers of Georgia, and who threatened
Melchizedek with death. By the intromis-
sion, however, of Emirguen, a chief much
Moved by Shah Abas, he was spared but
was fined to an amount he was unable
to pay.
In the year 1620, being in the great-
est poverty and distress , he sent for the
^artabied Moses, who was then in great
repute with the people , and consecrated
him bishop, giving him power to bless the
holy unction, and sending him to the church
of Etchmiadzin to perform that ceremony
in the hope that he might be able to
inake a good collection from the Armenian
congregation assembled on that occasion.
Hardly enough, however, was collected to
support himself and his people. Where-
upon he resigned the pontifical authority
to Isaac his nephew, the latter assuming
the burthen of the d bts, he then fled to
Constantinople. But the people of that city
— 234 —
would not hold any intercourse with him;
wherefore he proceeded to the city of Leo-
polis in Poland, where a colony of about
1,000 Armenian iiamilies resided, and who
received hi in with much honour. But in
the year 1624, having, in opposition to
the wish of the people, consecrated bishop
one Nicolas Thorosovitz, a restless charac-
ter, he was the cause of much trouble and
persecution among the inhabitants for
many years after.
Melchizedek next took up his residence
in the city of Cameniz, and there he died,
having held the pontificate, up to Isaac^s
consecration, thirty one years.
Isaac the Fourth, the new Pontiff, was
so dreadfully harassed by the collectors of
the tributes, that despairing of ever being
able to raise the money they required, he
sought safety by flight. This was rather
difficult to execute as he was continually
held in check by the collectors, travelling
about the country to extort money. But
arriving at Erevan, he persuaded his tor-
mentors to permit him to go to Etchmin-
dzin and fetch thence all the gold and
silver church ornaments, which he offered
to deliver to them in payment of the tri-
bute. This being conceded him, he availed
himself of the opportunity to flee with all
speed to Van, .then under the government
— 235 —
of the Turks. This occurred in the fifth
year of his pontificate.
Moses the Third, who was appointed in
charge of the church of Etchmiadzin, was,
by the general consent of the Armenians,
elected Pontiff, A. D. 1629. Just about this
time Shab Abas died and was succeeded
by Shah Sefy. The Armenians applied to
bim for letters patent confirming Moses in
bis dignity. The Armenians residing in
Persia also invited the Pontiff to come to
Ispahan, where being presented to the king,
be succeeded in obtaining a royal decree
by which the see of Etchmiadzin was exo-
nerated from future payment of tribute. Mo-
ses then returned to Etchmiadzin and be-
gan to repair the pontifical church.
News of the pontificate of Moses reaching
Isaac at Van, he endeavoured to resume the
pontifical authority among the Arme-
nians residing there. He was unable, how-
ever, to execute his design on account of
the opposition of many of the Armenians;
and after an unfortunate attempt, for which
be was nearly scourged to death by the
Turkish governor, he repaired to Etchmia-
dzin , where he resigned his dignity and
remained in humility and repentance until
bis death.
Moses thus remained in quiet possession
of his office. He finished the repairs of thq
— 236 —
church and enacted many useful regula-
tions for the better government of the Var-
tabieds attached thereto; he renewed also
the old customs and the stated hours for
the performance of divine service. He estab-
lished a large school in the convent of Jo-
hanavank, for the religious instruction of
children. He wrote three times to Pope Ur-
ban the Eighth, which brought upon him
the enmity of Gregory of Cesarea, the Pa-
triarch of Constantinople, who, however,
did not succeed in doing him any injury.
Moses disregarded all wordly praise or cen-
sure, and firm in the path of rectitude, con-
tinued to govern his Church with advantage
to its members and credit to himself. This
worthy and fortunate Pontiff died in the
year 1633, having presided over the Church
three years and four months.
Philip, from the village of Eringan, in
Aghpag Minor, a pupil of the late Pontiff,
was then elevated to the pontificate. He was
a pious and peaceful man, and devoted all
liis energies to the good government of his
Church. He immediately began to repair
and rebuild those parts of Etchmiadzin
which had been destroyed during the hos-
tilities between the Turks and Persians.
In defraying the expenses of these under-
takings, he was much aided by the Arme-
nians of Ispahan.
— 237 —
Having put the government of his Church
in good order, he thought to visit Constan-
tinople in order to pacify the Armenian
clergy and people of that city. For much
trouble and many disputes reigned there on
account of several aspirants to the patriar-
chal authority endeavouring to supplant
each other by intrigues, and by promising
the Turkish authorities large sums which
they were afterwards unable to pay.
Philip therefore, attended by a large re-
tinue of bishops and Vartabieds, set out in
the year 1651, and on his arrival in Garin
he was met by a messenger from the Arme-
i^ian nobles in Constantinople, who had ap-
plied to the Turkish government to furnish
Wna with a firman of safe conduct for his
journey. From Garin Philip proceeded first
to Jerusalem, where he remained four
^nonths. There he met Der Nierses the Pon-
tiff of Sis, with whom he held several con-
ferences, and at length an assembly took
place, to which the clergy of the surround-
^^i provinces were invited , Asdvadzadur
*te Patriarch of Jerusalem being also pre-
sent. In this assembly thirteen canons were
enacted, of which the first declared that
lienceforward all enmity between the
Churches of Etchmiadzin and Sis should
cease, and that the Pontiff of each, regard-
^^g the other with brotherly love, should
— 238 —
issue orders and ardain bishops in his own
province only. The remainder of the canons
laid down regulations for the better pre-
servation of purity of morals amongst the
Armenian clergy and laity.
From Jerusalem Philip continued his
journey to Constantinople, where by his
preaching and example he succeeded in es-
tablishing peace among the Armenian com-
munity. He also procured the election of
John of Mughni to the patriarchate, anJ
gathering money from the Armenians of
the city, he paid the debts of the patriarchal
church. Shortly after he returned to Etcb-
miadzin and there began the construction
of a magnificent tower for the cathedral
bells. He did not live, however, to finish
this work; he died at the age of sixty
three, having held the pontificate twenty
two years. During his pontificate many
Armenians were martyred on account of
their faith. He also corresponded witli
Pope Innocent the Tenth.
— 239 —
III
Jacob the Fourth. — The patriarchates of Constant inopCe
and Jerusalem. — St. Jacob's convent. — Eleazar's at-
tempts. — Jacob the Pontiff goes to Constantinople. —
His death.
Immediately after the death of Philip,
A. D. 1655, Jacob the Fourth from New
Jolpha, was elected Pontiff of the Arme-
niaDS. He was a virtuous and prudent man
and of extensive knowledge. He completed
the buildings begun by his predecessor, and
gave encouragement to the arts by pa-
tronizing two ingenious clergymen , one
Mathew , a deacon of Zar , the other a
Yartabied named Osgan, by whose means
lie caused several improvements in printing
to be introduced. The art of printing how-
ever was caried afterwards to greater per-
fection by one Lucas of Vanant.
During the pontificate of Jacob new
dissensions broke out in Constantinople on
account of the patriarchal see, which after
being but a short time in possession of
John, was left vacant and occupied by
some of the Armenian nobles with the
title of guardians. But at length the Var-
— 240 —
tabled Tlioinas obtained letters patent ap*
pointing him to that dignity. The guardians
seeing themselves thas supplanted, broagbt
false arcosations against him, and caused
him to be imprisoned and poisoned.
About the year 1656, Eleazer of Anthab,
once Patriarch of the Armenians at Ck)n-
stantinople, was appointed Vicar of the Pa-
triarch at Jerusalem. On taking up his re-
sidence in the conyent of St. Jacob, he be-
gan to examine the accounts and records of
this convent, which at that time was very
scanty , and he accidentally found a scrap
of paper on which was a curious memoran-
dum, alluding to a vast number of yellow
and white candles in the stores of the place.
Eleazar went to the magazine and to his
infinite surprise discovered two large vessels
of gold and silver deniers. About this time
the Greeks being at enmity with the Ar-
menians, had with the aid of the Vizir
succeeded in getting possession of the con-
vent of St. Jacob at Jerusalem, which be-
longed to the Armenians.
Eleazar, however, by means of the trea-
sures he had discovered, gained several of
the Turkish authorities, through whom be
succeeded in obtaining a royal decree io
force of which that convent was again res-
tored to the Armenians. This happy event I
occurred in the year 1659.
— 241 —
Eleazar as Virar being now in possessioii
of the convent, sought the dignity of Pa-
triarch of the Armenians in that city. Not
content with this he also made use of the
money he bad found to obtain his nomi-
nation as Pontiff of all the Turkish Ar-
menians. He \^s assisted in this ambi-
tious project by Khatchadur, Pontiff of Sis>
"who publicly and with great pomp con-
secrated him Pontiff in the city of Aleppo.
From that place Eleazar wrote letters of
greeting and benediction to all the Ar-
menians subject to the Turkish govern-
ment, notifying the event of his elevation
to the pontificate. He then proceeded to Je-
rusalem to take possession of his see ; but
he could not succeed in doing so. For
A.sdvadzadur the Patriarch of Jerusalem,
who had appointed him as his Vicar, has-
tened to prevent him and forced him to flee
from the city. He was therefore driven to
Wander about in Egypt and Syria, seeking
for the means of establishing himself in his
dignity.
When the Pontiff Jacob heard of the am-
bitious doings of Eleazar , he despatched
betters to all the Armenians residing under
the Turkish government, exhorting them
to desist from dissensions which would
only tend to the destruction of the Church
of their Blessed Illuminator. Then acceding
2 11
— 242 —
to the request of the Armenians, he under-*
took a journey to Constantinople in order
to put an end to them.
Eleazar seeing the malignity of his en-
emies, had recourse to the Vizir at Adria-
Bople, from whom he obtained the confir-
mation of his pontificate in a new letter
patent, whereupon he returned to Brussa.
But being again molested by his enemies
in that place, he quickly escaped from it
and without losing time, he repaired to
Constantinople, where he was honoured by
many of the Armenians as Pontiff.
^acob the Pontiff on his proceeding to
Constantinople was met at Smyrna by a
messenger of Asdvadzadur, the Patriarch of
Jerusalem , who besought him to hasten
thither to consult with him respecting the
best means of keeping Eleazar out of the
pontificate. Jacob hereupon repaired to that
city, where after considering and deciding
upon the means they should adopt in order
to oppose Eleazar's aiming to the patriar-
chate of Jerusalem and the pontificate, he
set out from that city on his way to Con-i
stantinople. But before he had arrived at
his journey's end, Eleazar, who was inform-i
ed of his approach, had received from the
Grand Siguier his letters patent, by which
he was confirmed to the patriarchate and
bad embarked with 250 pilgrims and pro-
— 243 —
ceeded to Palestine, where he took possession
of his see without the smallest opposition.
On the arrival of Jacoh the Pontiff at
Constantinople, he was received with much
honour and respect hy the Armenians, and
many of Eleazar's partisans captivated with
Jacob's gentle behaviour, forsook the cause
of the former and became zealous partisans
of the latter. Then Jacob, by the advice of
his new friends, proceeded to Adrianople,
and by means of valuable presents gained
over the Grand Siguier to revoke Eleazar's
appointment and to expedite letters patent,
Dot only confirming Jacob as Pontiff of all
the Armenians, but placing at his disposal
the patriarchate of Jerusalem. One Mardiros
was the appointed patriarch at Jerusalem
by Jacob the Pontiff, which coming to the
tnowledge of Eleazar, he left the cily and
took refuge at Remla. Jacob the Pontiff
having finished his mission at Constanti-
nople, returned to Etchmiadzin in the year
1667. ^
The patriarchal dignity of Constantinople
find Jerusalem, however, after the departure
of the Pontiff from the former city, became
f^ object of ambition to several restless
individuals, who aiming continually at
supplanting each other in that dignity, by
bribing the Turkish ojificers, again filled the
Armenian community with confusion.
— 244 —
On the Pontiff Jacob's becoming acquain-
ted with the rapid and extraordinary
changes that had taken place in the patri-
archate of Constantinople and Jerusalem, he
determined, regardless of the infirmities in-
separable from his very advanced age, to
visit the former city and endeavour to pro-
duce tranquillity among those of his nation
residing there. He accordingly left Etch-
miadzin and arrived at Constantinople in
the year 1679. He had previously written
to Eleazar to meet him in that city, but the
latter who had found means to reoccupy
his dignity, fearing for his personal safety,
declined doing so, alleging that his duties
would not permit him to leave Jerusalem.
This >yas the Pontiff's last journey, as
shortly after, falling ill, he died at Constan-
tinople at the age of eighty two, having
held the supreme ecclesiastical dignity
twenty five years. He was buried at Pera,
A. D. 1680.
— 245 —
IV
£lcii7ar is proclaiiQed Ponliffof (hu Armenians. — Trouliles
in the patriarchates of Constantinople and Jerusalem. —
i^ieazar^s death. — Nahabiedof Edessa. — His correspon-
dence wi(h Pope Innocent the Twelfth. — Ephraim the Pa-
triarch.
When Eleazar heard of the death of Ja-
cob, he assumed the supreme pontifical au-
thority over all the Armenians dwelling in
the Turkish dominions.
After the death of Jacob the pontifical
chair of Etchmiadzin remained vacant for
two years. Then the clergy of that church
approving the pontificate of Eleazar, deter-
inined to elect him their Pontiflf. For that
Purpose they went to the chief of Erevan,
^^d, presenting him with the accustomed
gifts, obtained his consent and authoriza-
tion to proceed with such election. Messen-
gers Were then despatched to Jerusalem to
iiivite Eleazar to take possession of the pon-
tificate without delay. He immediately pro-
, ceeded to Constantinople and obtained let-
^^^ patent constituting him head of the
I ^^n^enian Church. His first act after this
I ^as to consecrate the Patriarch of that city
j ^arabied, bishop, and to confirm him in his
— 246 —
office. He then set oat for Etchmiadzin and
on his arrival adopted snch measures for
the government of the clergy of that church
as gave satisfaction to all. He repaired the
steeple of St. Kayane and built several chur-
ches in the desert of Zorakegh.
The patriarchal chairs of Constantinople
and Jerusalem again began to be objects
of ambition and intrigue. While the clergy
were contending about the possession of
those dignities , the people were quarell-
ing with each other upon the diflferent ar-
ticles of their faith, and, as generally hap-
pens, those who knew least about them
were the most violent. All this was occa-
sioned by the writings of a Vartabied called
Sarkis of Eudocia, who by teaching his
views concerning different points of relig-
ion^ was the cause of many troubles and
divisions among the Armenians, through
which the followers of sound doctrine suf-
fered severe persecutions.
News of these disturbances having reach-
ed Eleazar, he determined to send missiona-
ries among the troubled members of the
Armenian flock at Constantinople to exhort
them to union and brotherly love. While
employed in this design he suddenly felt
sick and died after a pontificate of nine
years, A. D. 1691.
Nahabied of Edessa was then elected
— 247 —
Pontiff. He was a man of meek disposition
and of the most exemplary virtue. He did
every thing in his * power to restore peace
and union among his countrymen. Haviyig
heard that many things disparaging to the
Armenian faith had been reported by inte-
rested malignant persons to Pope Innocent
the Twelfth, Kahabied wrote entreating him
that nothing against the Armenian persua-
sion might be believed.
Shortly after Nahabied was expelled from
the pontificate and banished from Etchmi-
adzin, by the intrigues, of Stephen bishop of
Julpha who immediately occupied the pon-
tifical chair. But his pontificate was very
short; for at the end of ten months he was
deposed and placed in confinement where
^e died. He is not reckoned in the list of
Pontiffs. After his expulsion Nahabied was
^stored to his former dignity.
In the year 1697 , Pope Innocent the
Twelfth replied to the letter of Nahabied,
J'especting the slanders promulgated at
Home against the Armenians, assuring him
^[ his high consideration, and exhorting
hini to pay no attention to anything he
^%ht hear discreditable to the Roman ca-
tholic faith. This letter, accompanied by
valuable presents, was brought to Etchmia-
dzin by Vartabied Khatchadur of Grarin.
Kphraim the Patriarch of Constantinople
— 248 —
on becomiDg acquainted with the corres-
poudeiice that had taken place between the
Popc^and Nahabied, became highly in-
dignant,"as he considered the independence
of the Armenian Church sacrificed by such
submission. In his anger against the Pon-
tiff he attempted to create disturbances
among the Armenians, but he did not suc-
ceed ; for shortly after he was deposed and
banished and was succeeded by Melchi-
zedek. Eight months after Melchizedek ob-
tained the recall of Ephraim and appointed
him bishop of Adrianople. Bhortly after
Melchizedek was deposed and succeeded by
Mekhithar of Kurdistan, who by his mild-
ness restored unanimity and tranquillized
the unquiet spirit that had so long disturb-
ed the Armenian community in Constanti-
nople.
We are now about to enter upon a new
period in thehistory of the Armenian Cburcb,
but before doing so it may not be unprofi-
table to take a summary glance at the past,
■with a view to a complete perception of the
spirit of the epoch.
The Armenian Church , until the ea-
tabiishment of the patriarchal authority in
Constantinople, had been, in respect of ita
unity, in a state of peace; it suffered no
other molestation than that of the esactiona
levied by the infidel conquerors of Armenia.
The Armenian Pontiffs, with few excep-
tions, bad ever maintained an epistolary
correspondence with the Roman PontiSk;
and this they did with the sincere desire to
preserve that religious unity with the cen-
ter of Cbcistiaiiity which they believed ne-
2 U'
^ 250 -
cessary for the steady progress and uphold-
ing of the common faith.
The ground, however, was sown with the
Reeds of strife through the fanatic doctrines
of the Unionists, whence religious divisions
had already sprung up , causing some
among the Armenians to hate their own
Church and its rites and to turn towards
that of the Latins.
Now the Armenians residing in Constan-
tinople, which city they regarded as a na-
tional center, lived in frequent contact with
the Latins and were therefore much more
liable to be imbued with intolerant doc-
trines. Besides this a number of Armenian
youth were educated at the Propaganda in
Rome, following a course of instruction
which excluded all that did not regard the
Latin Church ; on being sent back as mis-
sionaries they naturally endeavoured to
spread the principles they had imbibed,
which were almost to latinize their* own
countrymen in order to preserve them
exempt from the heresies which had in-
volved the national Church.
The origin of all these innovations is to
be found in the writings of a Latin monk
named Clemens Galanus, who having lived
for a short time in Armenia learned a little
of the Armenian language and wrote a
book about the Armenian Church and rites
— 251 —
not exempt of error and falsehood. And there-
fore those "who derived their notioDS of the
Armenians exclusively from this book, could
Bee nothing in the doctrines and rites of
that nation but heresy and error. No better
occupation therefore than to preach against
tbat Church and to convert its followers to
latinism, the only true way to salvation. This
was accordingly done with such fanaticism
as to create dreadful divisions among the
Armenian population, one party hating the
other and visiting it with every means of
annoyance and persecution. The followers
of the preachers of latinism being prohibited
from frequenting the Armenian churches
tinder pain of excommunication and of
being deprived of absolution, avoided at-
tendance on the religious ceremonies of
the other party. Becoming bolder also, they
began to deride those ceremonies, to in-
sult their clergy and to call them heretics
and deprived of any ecclesiastical ordina-
tion.
The consequence of this was that the
others becoming exasperated answered
with reprisals; and as the government
was with them, they annoyed the follow-
ers of latinism by accusing them as spies
of the Latin powers. Thus, persecutions
followed which served only to impoverish
the nation, to send many individuals to
— 252 —
banishment or to the gallies, and to driTe
several also to abjure their faith and to be-
come Mahometans.
Religious enmity and national discord
vfGTe thus incessant, and as they were fo-
mented by the intolerance of both sides
an irremediable schism was the consequence
and the nation became divided into Roman
catholics, or those who followed the preach-
ers of latinism, and those who were firm
in the rites of the real Armenian Church,
as were the Armenians of Etchmiadzin. The
former were few in number and were scat-
tered over several provinces of the Turkish
government.
But it is to be remarked that though the
Latin followers hated the Armenian Church
and its rites, still they were obliged to re-
pair to it for the Sacraments of Baptism,
Confirmation, and Marriage, and for the bu-
rial service ; the Turkish government not
permitting the celebration of those rites in
the Latin churches. And the latin preachers
were therefore compelled to connive at their
penitents going to the Armenian churches
for such purposes.
While the Armenians were thus divided,
a remarkable man, destined by Divine Prov-
idence to effect remarkable things, entered
upon the scene. This was Mekhithar, au
Armenian priest of the purest life, and a
J
— 253 —
godly character. With the design of preach-
ing love aud unity hetween his co-nation-
als, Mekhithar left Sebaste his native city
and arriving in Constantinople in the year
1700, presented himself to the Armenian
Patriarch and obtained permission to preach
in the church of the Holy Illuminator ; his
eloquence, his energy, his devotion, speedi-
ly placed him in a position to realize a
project which has exercised and will long
continue to exercise an extraordinary and
highly beneficial influence on the education
and character of his countrymen.
As the study of a gifted and influential
character is not without its utility , we
shall momentarily suspend our chronicle,
in order to give a short biographical sketch
of this exemplary man.
Mekhithar was bom in the city of Se-
baste or Sivas, in the year 1676, and from
his early age exhibited proofs of a superior
mind. At the age of 15 he received the
monk's habit and was named in religion
Mekhithar, his secular name having been
Manug. Being thus ordained deacon , he
devoted himself entirely to the study of the
Scriptures and of the Writings of the Fa-
thers, both Greek and Armenian. In order
to perfect himself in such studies, he first
went to Etchmiadzin, whence he passed to
the convent situated on the Island of Sevan.
— 1254 —
His efforts, however, to meet witb a sojoarn
where an ascetic life might be conjoined
with the study of literature and the scien-
ces, were useless, and he therefore resolved
to return to his native city Sebaste. On his
Journey thither he stopped at Erzeroum,
and there made the acquaintance of a rich
Armenian who had just returned from
Rome. The description of the great city
which he heard from that traveller so
much excited his curiosity and admiration
that he resolved one day to visit it himself.
Returned to Sebaste he re-entered bis
monastery and gave himself up to theolog-
ical studies. It was in the calm of this re-
treat that he matured that great and noble
project, which was, as he himself declares,
« To found a durable Congregation of devo-
ted individuals, whose object should be to
cultivate all necessary and useful sciences,
with the final aim of administering to the
spiritual necessities of our Nation. »
After remaining for some time in his
convent, Mekhithar endeavoured to effect
his design of visiting Rome; but on his
way to that city he fell dangerously ill
and was obliged to return to Sebaste. In the
year 1696 he was consecrated priest and
having, in the year 1699, received the dig-
nity of Vartabied, that is. Doctor of Theo-
logy, he began to exercise his career by
— 25S —
preaching the Gospel to his countrymen
throughout Asia Minor. Then, as we men-
tioned, in the year 1700 he went to Con-
stantinople , accompanied by two of his
disciples. He soon became , through his
example, his eloquence, and his virtues, the
admiration of all the Armenians in that
city; and his disciples having increased in
number, he sent them as missionaries to
preach and to instruct their co-nationals in
the diflPerent cities of Armenia.
Thus Mekhithar began the execution of
his project, and while his disciples were
thus employed, he gathered into a house at
Pera in Constantinople a number of Arme-
nian youth, in order to bestow on them the
benefits of education.
II
Melchisedek intrigues for the patriarchal authority. — The
misfortune of some of the priests of Adrianople. --< Mel-
chizedek's disgrace. — Ephraim becomes Patriarch. -~
Troubles and persecution. — Danger of Mekhithar of Se-
baste. — Ephraim is deposed. — Avedik bishop of Ezenga.
— The three priests and Mekhithar. — Avedik's disgrace.
While Mekhithar of Sebaste was peace-
fully occupied by his great work, the pa-
triarchal authority of Constantinople was in
— 256 —
coutest. For Melchizcdek the deposed Pa-
triarch, after many intrigues succeeded, by
the distribution of large bribes, in procur-
ing his own restoration and the expulsion
of the Patriarch Mekhithar of Eurdis^tan.
' About this period some priests residing
at Adrianople having publicly commended
the measures that had been pursued by
Nahabied since his elevation to the pontifi-
cal chair, Ephraim, the bishop of Adria-
nople, enemy of the Pontiff, at first caused
them to be excommunicated , and after-
wards accusing them to the Vizir as engag-
ed in treasonable intercourse with the
Franks and other enemies of the state, cau-
sed them, innocent, to be taken to the gal-
lies at Constantinople and chained to the
oar. Being reproached for this act of cruel-
ty by the Patriarch Melchizedek who had
come to Andrianople, Ephraim formed a
conspiracy and preferring charges of the
basest description against him before the
Vizir, caused him to be degraded from
the patriarchate and to be sent to join the
priests at the gallies.
Ephraim was then reappointed Patriarch;
he, however, preferred to remain at Andria-
nople and to rule by deputy at Constanti-
nople.
The conduct of Ephraim towards Melchi-
zcdek caused many troubles among the
i
— 257 —
Armenians at Canstantiuople. Di visions
were formed between the people, and the
factions increasing in violence, peaceably
disposed persons were disgusted at their in-
tolerence and discontinuing attendance at
the Armenian places of public worship ,
began to frequent the Latin or Greek
churches.
The tumult daily increasing, Ephraim,
being an enemy of the Greeks and Latins
as well as of those who adopted the Coun-
cil of Chalcedon, instead of adopting a con-
ciliatory and tranquilizing course issued
directions to his deputy and partisans at
Constantinople to seize and imprison all
whom they suspected of adhering to the
decisions of that Council. In order that his
designs should meet with no delay, Ephraim
obtained from the Sultan orders of a simi-
lar nature to his own by means of . the
great Mufti, the head of the Mahometan
religion in Turkey. The publication of these
edicts among the Armenians dwelling
throughout the Turkish dominions, caused
the tumults only to increase j and though
many of those Armenians who were term-
ed Chalcedouians were tortured, and many
more were fined, yet their number instead
of diminishing increased daily. Numbers of
the persecuted Armenians emigrated from
Turkey about this period and settled them-
— 258 —
selves IB different parts of Asia and Earope.
DohB^ these troubles Matthew, surnamed
Sari, the Pontiff of Sis, was driven from
bis chair which was seized by a Yartabied
named Peter, a native of Aleppo.
While these disturbances were troubling
the Armenians at Constantinople, Mekhi-
thar of Sebaste endeavoured to bring the
priests and the people to a state of peace
and union. His efforts, however, were una-
vailing and served but to create him en-
emies, though he had g-ained the affection
and esteem of all the peaceably disposed.
Ephraim on hearing of him, endeavoured,
by accusing him falsely to the Grand Vizir,
to draw upon him the same fate as befel the
late Patriarch ; but Mekhithar being made
acquainted with his intentions, concealed
himself and remained for a time in retire-
ment.
While Ephraim was acting thus, Avedik
bishop of l*^zenga, a very learned man, dis-
tinguished himself in Constantinople. Bj
his influence with the Mufti, who was also
a native of Ezenga, he succeeded in sup-
planting Ephraim and in being elected
Patriarch in his room. Ephraim took re-
fuge in Etchmiadzin ; his substitute at Con-
stantinople shared his disgrace, being super-
seded by Vartabied John of Amasia, a di-
sciple of Avedik. The new Patriarch im-
— 259 —
mediately after his elevation wrote let-
ters of brotherhood and peace to all the
Armenian churches in Asia, and endeavour-
ed to pacify the Armenians by causing the
persecution against the Ghalc^donians to
cease.
Avedik, however, was an enemy of Mi-
nas, Patriarch of Jerusalem, four of whose
priests coming to Adriauople , accused
tim of various crimes committed in the
patriarchate of Constantinople. Avedik ,
seeing his opportunity, laid accusations
against Minas before the Sultan who order-
ed him to be deposed, and by the influence
of the Mufti, the Patriarch of Constanti-
nople was appointed also Patriarch of Je-
rusalem. Avedik then removed John of A-
masia from Constantinople to Jerusalem,
appointing in his room John of Smyrna.
Such prosperity began to have an evil ef-
fect on Avedik. Having proceeded with
great pomp to Constantinople, he arrested
a number of the heads of the Armenian
community there , accusing them of hav-
ing apostatized and of becoming Roman Ca-
tholics. His motive for thus acting was
avarice; since all those who had been seiz-
^, were released on payment of a heavy
fine. By these means he collected im-
DQense treasures, and as he enjoyed the pro-
tection of his friend the Mufti, his many
— 260 —
outrageous acts were committed with im-
puDity.
The three priests who as we have related,
had been condemned by Ephraim to the
gallies, procured their release at this time
on payment of a heavy fine. These unfortu-
nate men being allied with Mekhithar of
Sebaste, immediately visited him in the
convent whither he had fled from the per-
secution of the late patriarch. This being
noticed by Avedik, he complained to the
Vizir against them , and endeavoured to
seize and send them together with Mekhi-
thar, to the gallies. They all, however,
had time to escape and take refuge in the
Latin Monastery of Capuchin Friars at Pera.
Avedik then endeavoured to induce the Su-
perior of that convent to deliver Mekhithar
and tha three priests up to him, promis-
ing to do all in his power to effect a union
between the Latin and Armenian churches;
stating moreover that he required pecuniary
aid and the assistance of Mekhithar and of
the three priests. The Superior being delud-
ed, consented, and procured him the money
he asked for. But on acquainting Mekhithar
and tlie three priests with this scheme,
trying to convince them by showing the
letter of Avedik that his promises were
sincere and that they had nothing to fear,
lie was probably undeceived, as Mekhithar
— 261 —
knowing the craft and bad faith of Avcdik
refused to go ; feeling , however , that his
staying longer in the same monastery
might be dangerous, he took the earliest
opportunity to escape. But the three
priests, confiding in the promises of the
Patriarch, gave up themselves to him to-
gether with their families, and they were
immediately fettered and placed in a strong-
ly guarded house for the purpose of being
brought before the Vizir. Hereupon the pri-
vate friends of the priests forcing the doors
of the house where they were imprisoned,
released them by night. In the affray that
attended this act, Avcdik, who had attemp-
ted to defend the house, was assaulted and
severely bruised by the friends of the prison-
ers. The latter lost no time in leaving the
city , as they knew that the Patriarch
would complain to the Vizir at the dawn
of day.
Early in the morning Avedik, furious at
the result of the night's contest, repaired to
the Vizir and made his complaint. But,
contrary to all his expectations , he was
condemned by the Vizir for having, with-
out authority, admin istred justice and kept
prisons for criminals. He was forthwith sent
by the Vizir to the common gaol where he
remained several days, until at the interces*
sion of his friend the Mufti, he was released
— 262 —
on payment of nine purses of money. On
obtaining bis liberty bis first step was to
conciliate the favour of the Vizir, through
whom be obtained an order to seize and
send to the gallies the deliverers of the
three priests who were the cause of his
temporary disgrace. Shortly after he was
directed to leave Adrianople and take up
bis residence in Constantinople, the better
to watch over the affairs of bis Churcb*
III
Mekhllhar in Modone. — lie escapes 1o Ven-ce \i'here he
settles his Communit}'. — He founds a pn'nling office. —
•— Charges against Avedik. — He k imprisoned. — Kalusd
Gaydzaguen proclaimeii Palriarcb. — Troubles on account
of Avedik. — He is sent into bauishmenl. — Var'alMed
Nierses. — Avedik is restored. — He is again banished.
While Avedik was immersed in the troub-
les resulting from his violent proceedings
against the three priests, Mekhithar of Se-
baste, in order to escape from his enemies
and to carry out bis life's object, bethought
himself of seeking a more propitious shore.
He therefore directed a number of bis di-
sciples to proceed separately to Modone,
— 263 —
the principal city in the Morea^ where be,
in company with three others, soon after
joined them and was received with honoar
and hospitality.
The Venetians, who at that epoch held
possession of the Morea, having treated him
with benevolence and relieved his necessi-
ties, he finally in the year HOS found him-
self in a position to lay the foundations of
his Monastery, which in a brief period be-
came the rallying plac^e of enthusiastic and
devoted disciples.
His next care was to subject his commu-
nity to fixed rules. He therefore sent two
of his disciples to Rome in order to obtain
the papal sanction and advice, which Cle-
ment XI, the reigning pope, most readily
accorded, and it was in compliance with his
suggestion that the rule of St. Benedict and
the garb of St. Anthony the Abbot were
adopted by the new family.
The paternal care of Mekhithar had con-
ducted the society to prosperity and peace,
when war broke out between the Turks and
the Venetians. Success was on the side of
the former who at length advanced against
and captured Modoue, when Mekhithar, in
order to avoid falling into the hands of the
Turks, from whom he could expect no good
on account of the accusation formerly made
against him by the patriarch Avedik , was
— 264 —
obliged to seek safety elsewhere; "wherefore,
accompanied by eleven of the brotherhood
he fled to Venice, having lost all he pos-
sessed.
It v^as in the year 1715 that he landed
on the Piazzetta of St Mark, and after per-
severing instances and being supported by
eeveral of the grandees of the Republic, he
was permitted, in the year 1717, to estab-
lish himself on the island of St. Lazaro.
He there succeeded in erecting a new Mo-
nastery, and having established his com-
munity therein , he steadily followed out
his project of instructing Armenian youth
and sending them forth as missionaries to
Armenia.
But though he lived far from the world
and in the retirement of his island , yet
he was not to be free from persecution.
The malignity of his enemies excited
against him the suspicions of the Court
of Rome, and accused him as favouring
the heretical doctrines of the dissenting
Armenians. In order to avoid the dreaded
destruction of his institution, he was ob-
liged to proceed to Rome ; where by much
tribulation his virtue and humility were
made manifest and he succeeded not only
in dissipating the doubts excited against
him, but in obtaining the Pope's friendship
end his sanction to send his disciples,
— 265 —
whenever he choose, as missionaries to the
East for the enlightment and education of
their co-nationals.
Having succeeded thus far , Mekhithar
returned to his peaceful island, where he
devoted himself entirely to the develop-
ment of the moral and material welfare of
his disciples and to the embellishment of
his Monastery. And truly it is matter for
astonishment that a poor man, such as he
was, deprived of any private resources,
could raise from its foundations an edifice
so complete in its arrangements and so
striking in its aspect as to command gen-
eral admiration. But he was the man des-
tined by Providence to prepare the way for
the amelioration of his people.
One of the first acts of Mekhithar after
having solidly established himself in the
newly built Monastery, was to found in
Venice a printing office to enable him the
better to diffuse knowledge , and to pro-
mote literary progress among the Arme-
nians. This printing office was in the year
1*788 removed to the Monastery where
the publication of the literary labours of
the brotherhood is still continued.
Leaving Mekhithar to the prosecution
of his work in the island of St. Lazaro,
we must return to. our narrative of events
at Constantinople.
2 12
— 266 —
Not long after Avedik, the Patriarcli,
had fixed his residence in Constantinople,
several of the Armenian inhabitants of that
city proceeded to Adrianople and laid
heavy charges against him; the Vizir there-
upon ordered a courier to be immediately
despatched to the former city to convey
the Patriarch before his tribunal. On the
arrival of the courier Avedik was struck
with consternation, and in order to pre-
pare for his defence bribed the messenger
to remain a few days at Constantinople.
This time was occupied in writing to his
friend the Mufti, who advised him to come
to Adrianople without delay, and to pro-
vide himself with recommendations from
the chief magistrate of the capital, and
with certificates from the members of his
Church proving his innocence. These he
obtained by threatening the populace with
the vengeance of the Blessed Illuminator,
and by thus working on them till they
went in a large body to the deputy Vizir
crying out that Avedik was their benefac-
tor, and that he alone deserved to be their
Patriarch. This had the desired effect and
Avedik having obtained the certificates he
required, proceeded to Adrianople, where
by the assistance of his friend the Mufti
he cleared himself from the charges th't
had been brought against him.
— 267 —
During the absence of the Patriarch
from Constantinople, his substitute John of
Smyrna began to fine the Armenians with-
out discrimination, declaring that they had
all become Roman catholics. This was the
cause of great commotions not only in Con-
stantinople, but throughout the Turkish
dominions. But as much trouble contem-
porarily existed among the Turks in the
capital of the empire concerning the Mufti
or head of their religion, one party seek-
ing to have him deposed , the other to
support him in his office, John was in-
duced by the fear of drawing the atten-
tion of the Turks to himself, to desist from
his acts of intolerance.
Shortly after this Avedik returned to
the capital, and becoming acquainted with
the disturbances that had taken place,
went on to Chrysopolis accompanied by
Joseph bishop of Rodosto. No sooner did
the party adverse to the Mufti hear that
the Armenian Patriarch was at Chryso-
polis, and that he was a friend of the Mufti,
than they sent thither a party of soldiers
by night, who surrounded the house in
which he was, and on the morning they
took him prisoner. He was immediately
fettered, brought to Constantinople and
thrown into the prison called the Seven
Towers.
— 268 —
These events happened in the year 1703,
but no sooner had public affairs reassam-
ed an appearance of order than the prin-
cipal Armenians residing at Constantinople
succeeded in elevating to the patriarchate
the Vartabied Kalusd sumamed Gaydza-
guen, and in restoring Minas to the patri-
archate of Jerusalem.
The Armenians being informed of this
act, sanctioned moreover by the Sultan,
were as usual divided; many were content
but the greater number were adherents of
Avedik and they assaulted the Vicar who
announced it in the church, and beat him
in a most violent manner. On the news
of this outrAge reaching the Vizir, he caus-
ed fifteen of the ringleaders to be taken
and sent to the gallies. As for Avedik on
whose account the disturbance took place,
he directed him to be banished to the isl-
and of Avrad Adasy. To degrade him as
much as possible in the eyes of the popu-
lace, the Vizir caused him to be led to the
ship, which was to conduct him to the
place of his exile, with his hands bound
behind his back and a halter round his
neck. The friends of Avedik vainly endeav-
oured to procure his release by presenting
petitions to the Sultan and to the Vizir,
they found the authorities inflexible. Many
of the petitioners on behalf of Avedik suf-
— 269 —
fered punishments on account of their in-
cessant importunities. Several were sent
to the gal lies, others bastinadoed.
At length the adherents of Avedik find-
ing that nothing was to be effected in his
favour by violence, determined at the in-
stigation of a Vartabied named Nierses, a
native of Constantinople, to try the effect
of bribes. For this purpose they collected
a large sum of money and placed it at the
disposal of Nierses, whom they held to be
a zealous partisan of the late Patriarch.
Nierses distributed this treasure to the in-
fluential officers about the Sultan and the
Vizir, and in a short time obtained the
deposition of Kalusd, whom he accused of
being a traitor to the state, and who was
forthwith condemned to the gallies There-
upon Nierses took possession of the patri-
archal dignity, and no small commotion
ensued amongst the Armenians; for the
partisans of Avedik becoming furious at
the imposture of which they had been the
victims, set no bounds to their violence
against the usurper and redoubled their
efforts to release Avedik.
The heads of the Armenian Community
fearing the result of the dreadful commo-
tions which then prevailed amongst the
people, determined to solicit Avedik's re-
call. They accordingly went to the Vizir
— 2*70 —
and preferring their request declared that
upon Avedik's return the peace of their
Church alone depended. The Vizir refused
to accede to their petition , arguing that
Avedik was so unquiet in his disposition
that he could hope for no good results
from his return; but overcome at length
' by their importunities he gave an order for
his liberation and reappointment to the
patriarchate.
Avedik on his return to the patriarchate
began to harass the people dreadfully; he
next by means of intrigue succeeded in
re-obtaining the patriarchate of Jerusalem,
after causing Minas to be banished to the
island of Cyprus, where he died. Becoming
then still more tyrannical than ever, Ave-
dik began to fine every wealthy person of
his Congregation, on the charge of an un-
due predilection for the Roman persuasion.
His arrogance at length rose to such a
point as to fine without cause an individ-
ual attached to the suite of the French
ambassador who immediately complained
of him to the government. This becoming
known to the Armenians, thirty of the
most considerable among them preferred a
complaint to the Vizir against the Patri-
arch. The Vizir summoned Avedik before
him, and asking him how he dared pre-
Bume to annoy the French ambassador by
— 271 —
persecuting one of his suite, ordered him
to be bastinadoed, then to be stripped of
bis patriarchal robes and to be banibhed
to the island of Tenedos. But while on his
way to that place, he fell into the hands of
the French, who to revenge the outrage
they had received from him, took him to
Marseilles, whence he was removed to Paris
and there confined in the prison of the
Temple. Finding himself utterly abandoned
Avedik in the solitude of his prison remem-
bered the haughtiness and perverseness of
his past life, sincerely repented and became
a chang-ed man. Which being observed by
the government, he was pardoned and re-
leased ; and passing the remainder of his days
in pious works, he finally died in peace.
IV
Death of Nuliabled ibe Pontiff. — Alexander uf Jiilpha bis
successor. — Matthew of Cesarea and o'ber Patriarchs. —
Jehu of Smyrna and his aversion (o the Koninn catholics.
— Der Gomidas. — John is depose I. — Isaac reinstated.
— John of Kan'zag. — Death of the Pontiff Alexander. —
Asdvadzudur of Hamadan his successor.
In the same year (1705) that Avedik was
Vanished Nahabied the Pontiff died at
Etchmiadzin, after presiding over the Ar-
— 272 —
nienian Church fourteen years. In con-
Bequence of the disturbed state of the people,
the pontificate remained vacant for rather
more than a year, when Alexander of Jol-
pha was called to the post. Alexander pre-
Tious to his elevation had been an enemy to
those who adhered to the council of Chal-
cedon as well as to the authority of the
Pope, against whom he had also written a
book. But as soon as he was elected Pon-
tiff at Etchmiadzin, bis first act was to ad-
dress, in the name of the whole nation, a
respectful letter to the Pope notifying his
election to the pontificate.
The patriarchal chair of Constantinople,
after Avedik's expulsion, was occupied by
Matthew of Cesarea, surnamed Sari, but he
remained in it only two months. Mardiros
succeeded him after the space of four
months^ he again was succeeded by one
named Michael. This last after eight months
was displaced to make room for Yartabied
Isaac.
Shortly after, A. D. 1707, John of Smyr-
na, formerly Avedik's deputy at Constanti-
nople, returned from Jerusalem, and haying
formed a party principally composed of the
partisans of his master, he effected Isaac's
deposition and his own appointment. John,
as a true disciple of Avedik, immediately
after his accession to the pontifical chair
— 273 —
begaD in a violent manner to inveigh a-
gainst the Roman catholics and to make
remarks on the personal conduct of those
members of his Congregation whom he
suspected to be inclined to that persuasion.
The consequence of this conduct was the
loss of a great part of his Congregation,
who to avoid insult, forebore going to the
Armenian churches. Hence arose another
cause of discord between the Roman catho-
lics and the Armenians , and they now
began to regard each other with feelings of
the sincerest hatred and detestation.
Many well disposed Armenians endeav-
oured, but in vain, to allay the animosity
between the two divisions. The principal of
these was Der Gomidas, one of the priests
of St. George's church, a man of eminent
parts and enjoying almost universal res-
pect. Some of the Armenian clergy as well
as of the laity, moved by envy, excited the
resentment of John the Patriarch against
him, who thrust him into the hands of the
Turks, charging him as being a follower
of the Franks or Europeans and an enemy
to the State. As soon as Gomidas was
brought before the judges, he was asked
who he was and to what nationallity he be-
longed. He answered : « I am a Christian
and a follower of St. Gregory the Illumina-
tor, Armenian by birth, subject and tribu-
2 12^
— 274 —
tary of the Sultan. » Several Armenians
also testified that he was a peaceful and
innocent man and not a Frank or one of
those who favoured the Europeans and
served them as a spy.
The intolerant Patriarch, however, and a
number of priests pushing their enmity to
the utmost, denounced him as a convert to
Latinism and consequently a rebel to the
Sultan. Notwithstanding this, the judges,
aware of his innocence, sought to acquit
him. When the Patriarch advancing and
parading the distinctives of his dignity
forced them to pronounce sentence of death
declaring that unless they did so the troub-
les of the nation would not cease. On this
declaration, the judges, throwing the res-
ponsability of the innocent blood upon the
accusers, sentenced him to be decapitated.
Gomidas being then brought to the place
of execution, was, according to customary
use, exhorted to embrace th'e Mahometan re-
ligion in Older to escape death. But he boldly
answered : « Although they should cut me
to pieces, I will never deny Jesus Christ. »
Thereupon he was decapitated on the 25''*
Oct. 1707. He is regarded as a Saint, and
many miracles were wrought upon his
tomb.
This persecution and death of Gomidas
caused, and not without apparent reason,
— 275 —
many among the Armenians to become
apostates.
John at length became so tyrannical
that his flock were obliged to depose him
and to reinstate Isaac. This latter at first
conducted himself with moderation , but
after three years he also began to perse-
cute with unrelenting vigour all whom he
suspected of being favourable to the Roman
catholic persuasion. So much was the Vizir
annoyed by the incessant complaints of
Isaac against the members of his Church,
that he at length ordered him never to ap-
pear before him with a complaint respect-
ing the Roman catholic religion.
Isaac at length having destituted the
bishop of Rodosto, the latter immediately
repaired to Constantinople and having
there formed partisans, he presented him-
self before the Vizir and inveighing against
the arbitrary proceeding of which he had
been the victim, demanded redress; there-
upon the Vizir ordered Isaac to be deposed
and another to be elected.
While the Armenians were undecided
with regard to their choice, a Vartabied
named John, native of Eantzag, and a per-
son of examplary piety, presented himself
as a candidate for the patriarchate, and
convening an assembly of the Armenians
spoke with such eloquence and apparent zeal
— 276 —
for the service of God that he was onaiii-
mously choosen to succe^^d Isaac. But he
proved little better than his predecessors, for
on observing that those of the Armenians
who favoured the Romish persuasion, did not
attend his churches , he began to harass
them; this brought on s crisis and a
number of the persecuted having united
in one society, agreed to elect a Patriarch
for themselves and to have separate chur-
ches. Their attempts at obtaining these
objects were, however, all fruitless; many
of them suffered penalties, others were im-
prisoned and several denied their faith. In
several towns dependent on the patriar-
chate of Constantinople similar attempts
were made, all ending in the same man-
ner. News of these unhappy discords com-
ing from time to time to the Pontiff Ale-
xander, he was so grieved that he at
length fell ill and died of a broken heart,
in the eighth year of his pontificate, A.
D. 1715.
Asdvadzadur , a native of Hamadan or
Ecbatana, succeeded him. He considerably
beautified the interior of the church of
Etchmiadzin, placing' various paintings on
the walls and decorating the altar with
gilt ornaments.
— 277 —
Condi'tioo of St. Jacobus Convent in Jerusalem. — - John Go-
lod and Gregory Rector of St. Garhbied. — The Latin
Vicar's edict. — Rigors against the catholic Armenians.
The Convent of St. Jacob at JeruBalem
was at this period in the greatest pecu-
Diary embarrassment, its debts amounting
to the enormous sum of 800 purses of
piastres. This was occasioned by the im-
provident conduct of the deputies sent to
Jerusalem while that patriarchate was
held by the Patriarch of Constantinople;
these deputies squandered away the trea-
sure lying in the convent, and were o-
bliged to borrow at high interest for its
daily exigencies. The creditors at length
seeing no prospect of obtaining payment,
obtained an order from the Turkish gov-
ernment to seize the convent together with
the lands with which it was endowed and
dispose of them to the highest bidder. On
the arrival of this intelligeuce at Constan-
tinople, there was in that city a Vartabied
named John Golod, esteemed as a man of
talent and discretion. The Armenians in
that city sent him therefore to Jerusalem
-— 278 —
to endeavour to avert the evil with which St.
Jacob's convent was threatened On his ar-
rival at Jerusalem he compromised with the
creditors of the convent , undertaking to
clear off its d hts in four years by yearly in-
stalments. He then returned to Constanti-
nople and stating what he had done,
Btrongly advised , as a preliminary eco-
nomical measure, to appoint separate Pa-
triarchs for Constantinople and Jerusalem.
The Armenians offered then to elect him
Patriarch of Constantinople, but he hesi-
tated to accept it , fearing, as he said, to
meet with the fate of the preceding Pa-
triarchs, who had retained their dignity
but a very short time, and then he should
be worse than destitute, having the debts
of St. Jacob's to pay. He was then as-
sured that his authority should be uphold if
he would undertake the government of
their church. He at length consented and
John of Kantzag voluntarily relinquished
his office. Thus John of Balesh surnamed
Golod was appointed Patriarch of Constan-
tinople, though he was not yet consecra-
ted bishop. The following day while he
was performing high Mass , he ordered
from his place before the altar, Gregory
Rector of the Monastery of St. Garabied,
to be nominated Patriarch of Jerusalem.
These two appointments were shortly
— 279 —
after confirmed by the Sultan's decree, A.
D. 171-7.
From this period these two exemplary
men acted in concert in reducing the debts
of the church of Jerusalem, and their in-
defatigable exertions were at length crown-
ed with the realization of their desires.
Gregory was so zealous in this labour that
he placed a heavy chain round his neck
and vowing to wear it until the debts of
St. Jacob's were paid, he wore it for eight
years. It was customary with him on all
festival days to stand in the porch of the
church of the Holy Mother of God and
exclaim: « Followers of Christ! Let pity
touch your hearts I My home is mortgag-
ed, and I have not whereon to lay my
head. My place is on the throne of St. Ja-
cob; but I am now surrounded by cred-
itors far from my home, and there is no
one to deliver me from them. Help I followers
of Christ ! Oh ! Help 1 » By this means he
obtained large sums from the people to-
wards his object, but its final attainment
was considerably delayed by an untoward
event; a dreadful fire broke out in Con-
stantinople which lasted thirty four hours.
Fifteen thousand people perished in the
flames and fifty thousand houses were des-
troyed. The church of the Holy Mother of
God was also burnt. This misfortune plung-
— 280 —
ed the two Patriarchs into the deepest dis-
tress; for the necessary rebuilding of the
church exhausted nearly all the funds they
had collected. Finally, however, they sur-
mounted every obstacle, and the debts
be ng paid , the Patriarch Gregory pro-
ceeded to Jerusalem , where he zealously
employed himself for the benefit of his
church.
John the Patriarch of Constantinople,
after the departure of Gregory, also ap-
X)lied himself assiduously to promote the
welfare of his people. Some of his churches
in Constantinople being burnt to the
ground, he rebuilt them with much taste and
elegance. He instituted a school in Sko-
dar for the education of the children of
the poor. Many valuable latin works were
by his order translated into Armenian.
The pacific character of this Patriarch
contributed much to calm the religious
differences, and a considerable degree of
harmony was restored. The immediate con-
sequence was the establishment of a friend-
ly correspondence between the two divis-
ions , on which the catholics began to
return to the national Armenian churches.
This good feeling , however , did not last
long; for the Roman Apostolic Vicar at
Constantinople having been made acquain-
ted with the fact and fearing its results,
— 281 —
published an edict forbidding all Earo-
pean missionaries to impart absolution to
such among the catholic Armenians as
might frequent the national churches. This
edict nearly produced a crisis, and while
it caused an abrupt separation of the ca-
tholics, irritated the Armenians of Etch-
miadzin against them.
John the Patriarch, actuated by broth-
erly love, endeavoured to pacify both sides.
He wrote to the Roman Vicar of Constan-
tinople, beseeching him to mitigate the
severity of his commands and to allow the
catholic Armenians to frequent the Arme-
nian churches at least on the occasion of
certain festivals. He represented to him
that there was virtually no difference be-
tween the creed of the Armenians of his
Congregation and that of the Latins. He.
said in his letter : « We admit all that you
admit and reject all that you reject. What
is the cause then of such animosity bet-
ween our flocks? » All his efforts at re-
conciliation were , however , vain and at
length he was forced to act against the
catholics. For several of the Armenian
bishops of the provinces, irritated against
the proceedings of the Armenians follow-
ers of the Latins, complained to the Vizir,
accusing the Patriarch of neglecting to
punish those of the Armenians followers
— 282 —
of the Franks, who by causing troubles in
the nation were rebels to the State. Where-
upon John, after endeavouring to use other
conciliatory measures, was obliged ta per-
mit that such Armenians as were surpris-
ed in the act of entering the Latin chur-
ches should be imprisoned. A great perse-
cution ensued against all the Armeniau
Roman catholics throughout the Turkish
empire, causing much bloodshed and dis-
tress both bides.
VI
Death of Asdvadiadur the Pontiff. — Garaliied of UIni his
successor and olher Pontiffs. — Severities against the ca-
tholic Armenians. — The convent of St. Jacob. — Death
of Abraham the Third. — Lazarus bishop of Smyrna elec-
ted Pont ff. — His danger. — He flees to Persia. — Suffer-
ings of bishop Isaac. — He excommunicates Lazarus. —
Lazarus anointed Pontiff. — Lazarus and the Persian chiefs.
— His punishment. — Death of the patriarch John Golod.
— Jaco'n Naiian.
The country about Mount Ararat at the
same time was so much disturbed and life
and property were so insecure, that the
Pontiff Asdvadzadur found it dangerous to
remain permanently in Etchmiadzin, which
~ 283 —
was the usual seat of the pontificate. Hence
be led a wandering life, never remaining
many days in one place.
During a sojourn of a few days in the
village of Oshagan an eclipse of the moon
took place; the Pontiff with some priests
"went to the top of the house in which he
lodged to view it to more advantage ; while
gazing upwards, his foot slipped and he
fell over the low parapet to the ground in
consequence of which he died a few hours
after, A. D. 1725, having held the pontifical
dignity ten years.
Garabied, a native of Dlni or Zeithun,
archbishop of Galatea, succeeded. He was
elected at Constantinople with the consent
of John the Patriarch and of the bishops;
he immediately consecrated the patriarch
John a bishop, as he exercised the patri-
archal office without that dignity. Gara-
bied some time after his election held a
council at Constantinople and enacted three
canons. for the observance of the patriar-
chate at Jerusalem. Then he wrote a letter
to Pope Innocent the Thirteenth to notify
bis election to the pontificate. Gara'oied
after exercising the pontificate quietly for
four years, died at Etchmiadzin, A. D. 1730.
Abraham the Second then was elected
Poutiff 01 the Armenians and died five
years after. A year before he was elected
— 284 —
Pontiff, a Zerazadig or wrong Easter oc-
curred ; this created such disturbances be-
tween Greeks and Armenians that thej
fought against each other and two men
on each side were killed.
Abraham the Third, a native of the
island of Crete and bishop of Rodosto,
succeeded to the pontificate at the death
of the last Pontiff. He was bom of a Greek
mother and was elevated to the pontificate
by mere accident. He had left his diocese
to perform a pilgrimage to Etchmiadzin,
and he so much conciliated the clergy
during his sojourn there, that on the death
of Abraham the Second, he was unaoi-
mously choosen to succeed him. This Pon-
tiff some time after was invited by Thah-
maz Kouly Khan to visit him on the plains
of Moughan, and to bless his sword and
gird it on him, in order to shew the ab-
solute power he held over the Armenians.
He was afterwards honoured with valuable
presents from the king and was permit-
ted to return peacefully to Etchmiadzin.
Much contention arose about this period
between the two parties in Constantinople;
the Roman catholics brought on them-
selves much persecution from the other
Armenians who were sufficiently intolerant.
The Greeks also in the same year re-
newed their old claim to the convent of St.
— 285 —
Jacob's at Jerusalem, and very nearly ob-
tained an imperial decree for its restitution.
Just before this was effected the Arme-
nians applied to the French ambassador
to intercede with the government for them,
and by his influence the Greeks were
baffled in their design.
The Pontiff Abraham the Third died in
the year 1737, after a pontificate of three
years. Some of the clergy of Etchmiadzin
wished to elect Gregory, the Patriarch of
Jerusalem , Pontiff , but others desired to
appoint Lazar bishop of Smyrna, a native
of Jahug ; a third party was also formed,
contrary to both candidates, and desirous of
electing one Peter, surnamed Kewthur, the
late PontifTs nuncio to the Armenians of
Constantinople. Lazarus proved successful.
Immediately after his election Lazarus
left Smyrna, neglecting to procure letters
patent from the Sultan confirming him in
his office. He proceeded with great pomp to
Erzeroum where, he was received with much
respect by Isaac the Armenian bishop of
the city. The governor of the city was sur-
prised at the splendour displayed by the
Pontiff, and though he disliked it, yet re-
mained silent. Having observed a magnifi-
cent horse in the train of Lazarus, he sent
to request it as a present, but was refused.
He hereupon summoned Lazarus before his
— 286 —
tribunal and demanded by what authority
he had assumed the title and state of Pon-
tiff of the Armenian Church. As Lazarus
did not possess the government authoriza-
tion he was ordered to be thrown into the
prison. The vindictive governor then wrote
to the Vizir at Constantinople a most exag-
gerated account of the state and arrogance,
as he termed it, which Lazarus had display-
ed since he left Smyrna. The Vizir on re-
ceiving the governor's report sent orders
for Lazarus to be immediately conveyed to
Constantinople. Previous, however, to the
receipt of these orders Lazarus, in order to
procure his release, presented the governor
with the horse which he had at first reques-
ted, together with a valuable diamond ring.
Being adverse to the Roman catholics,
one day in conversation with the governor,
he spoke in such terms as to excite him
ao-ainst them. Isaac bishop of the city being
present during their discourse, imagined that
a persecution should ensue, wherefore he re-
tired to Passen. The governor considering
that a favourable opportunity for enriching
himself, seized many of the Armenian catho-
lics of the city, and after fining left them free.
But he suddenly fell sick and died. On this
event taking place the Turkish magistrates
of the city held an assembly and imagin-
ing that the governor had been visited hy
— 287 —
the dfviiie wrath , in consequence of his
persecuting the Roman catholics, they de-
termined to punish the individual whom
they suspected to have instignted him to it.
This was Lazarus who was forthwith sent
for and informed that he was to be instantly
led to execution. Lazarus on hearing his
condemnation adroitly threw the whole of
the blame upon the bishop Isaac, and ac-
companying his assertions with presents of
great value to each of the magistrates, he
obtained his release, and then with their
permission, he immediately set out for Kara,
followed by most of the suite with which
he made his entry into Erzeroum. Soon after
he had left the city the Vizir's order for his
attendance at Constantinople arrived. A
courier was immediately despatched to
Kars to arrest him, but the Pontiff aware
of his danger fled into Persia. The magis-
trates of Erzeroum then sent a party of troops
to Passen and seized bishop Isaac. He was
brought to the city his hands tied behind
his back, and his legs bound under the
horse on which he was mounted. He was
thrown into the common gaol where ten
convicted felons were confined. Some of the
magistrates were for putting him to death
without delay; others wished him to be
detained in prison until the arrival of the new
governor, when he could be regularly tried.
— 288 —
The unfortunate Isaac seeing his danger,
petitioned the magistrates and solemnly
swore that he was innocent of the crimes
alleged against him. Having raised a large
sum of money, amounting to about 7000
deniers, he presented it to them and prom-
ised if they would release him that he
would pay them in a specified time as much
more. On this condition he was released;
the day after he assembled an assembly
of the Armenian inhabitants of Erzeroam
in his principal church and after making
known the ill treatment he had received
at the hands of Lazarus, solemnly excom-
municated him ; at the same time he pro-
hibiting his name from being mentioned in
the diocese.
In the mean time Lazarus reaching Etch-
mi adzin, had been anointed supreme head
of the Armenian Church, and hearing of
the steps Isaac had taken, he was excessive-
ly angered ; but Peter, surnamed Kewthur,
mediating between them, persuaded Lazarus
to reimburse the former the sums he had
been obliged to pay to obtain his release,
and eventually effected a reconciliation.
Some few years after this event, a dis-
pute arose between Lazarus and the great
prince of Persia Mahmud Beg, in conse-
quence of which the former was seized and
by order of the king was about to be put to
i
— 289 — r
death, when he obtained pardon and release
by paying a fine, of twenty thousand Mf^-
mans.
Another dispute arose between Lazarus
and the Persian chief minister Fetih All of
Asdabad, on accouut of which the latter
complained to the king and Lazarus was
summoned to the royal presence. The
king at that time was encamped, and La-
zarus, who did not suspect that any harm
was intended him, obeying the summons,
entered the Persian camp in great state
and pitched a splendid tent not far from
the royal pavillion. The king observing
this splendid tent asked to whom it be-
longed, and being informed that it belong-
ed to Lazarus, Pontiff of the Armenians, he
ordered it to be instantly destroyed and La-
zarus to be thrown on the ground and
beaten on the face with an iron gauntlet.
The PontiflTs features were, by this punish-
ment, almost destroyed ; he was then im-
prisoned and not released until he had paid
a fine of 1500 thumans, A. D. 1740. Du-
ring his confinement, which lasted about
five months, the pontifical duties were per-
formed by John of Agulis , who was ap-
pointed Vicar by order of the king. On his
release Lazarus returned to Etchmiadzin
and resumed the duties of his office.
In the year 1741, John surnamed Golod^
2 13
— 290 —
Patriarch of Constantinople died after lidd-
ing that dignity four years. He wrote a
confession of faith and forwarded it to
Bome through the medium of the Roman
Apostolic Vicar at Constantinople.
His successor was his disciple Jacob,
sumamed Italian, a native of the village
of Zimar. During his patriarchate many
disputes arose, in consequence of which
the catholic Armenians suffered much from
the intolerance of their antagonists.
VII
New Armenian Cafholic Pontificate on Itfount Lfbanon.
We may here narrate an episode which
though not materially affecting the Church
in Armenia, is still not without interest.
There are on Mount Lihanon three Ar-
menian churches with Armeno-Roman ca-
tholic hishops , priests and monks. The
difficult access and wild configuration of
that district, does not, however, allow the
agglomeration of dwellings or the establish-
ment of a resident population around these
churches; wherefore the inmates of the mo-
nasteries live a lonely and secluded life and
— 291 —
naturally have no congregation to whose
spiritual necessities they can administer.
Bat on the other hand they are undisturbed
by contest or controversy, for there are
none to create strife. The chief dignitary in
these DQonasteries, placed at the head of
several bishops and monks, leads a secluded
life but enjoys pontifical rank, granted
about this period by Pope Benedict XIV.
For, in the year 1737, Luke the Pontiff
of Sis dying, some of the Armenian bishops
of his jurisdiction elected one Abraham,
already bishop of Trebizond, and at the time
of his election bishop of Aleppo, to succeed
him. He was a pious and virtuous man, and
having judiciously governed the churches
of these two cities, he attracted the atten-
tion of the bishops who now elected him to
succeed Luke the deceased Pontiff of Sis.
Abraham on being informed of his elec-
tion set out for Rome in order to obtain
the pallium from the hands of the Roman
Pontiff. At the end of three year's travel he
arrived at Rome; at length in the year
1750 obtained the pallium from Pope Bene-
dict XIV, who named him Pontiff of the
Armenians of Cylicia. Abraham wishing to
indicate his reverence for the Apostolical
See, assumed the name of Peter; and this
example was followed by his successors,
who all assumed the same name.
— 292 —
Having thus obtained the pallia m Ab-
raham set out on his return to Gylicia. But
on his arrival he found the pontifical chair
of Sis occupied. For the bishops of the pon-
tificate who had not taken part in his elec-
tion finding that it had only been sup-
ported by few of the bishops, held an as-
sembly and declaring it invalid, elected one
Michael.
Abraham on seeing himself thus sup-
planted bethought himself of retiring to one
of the beforementioned monasteries on
Mount Libanon ; for that purpose he wrote
to the Roman Pontiff to exchange his first
destination for this last. His wish was gra-
tified and his successors have continued in
the enjoyment of their dignity down to the
present day.
Such was the origin of the Armeno-Ca-
tholic pontificate of Mount Libanon, with
jurisdiction limited to Gylicia.
J
— 293 —
VIII
Cruellies of Lazarus. — Complainls of the clergy of Etch-
miadzin. — Punishment inflicted upon Lazarus by the Per-
sian Monarch. — Tyranny exercised by Lazarus upon the
clergy of Etchmiadzin. — Deputies sent by the Armenians
or Constantinople to Etchmiadzin. — Lazarus is deposed. —
Peter Kewthur anointed Pontifl'. — Lazarus restored. —
Peter Kewthur imprisoned and his death.
The first act of Lazarus when he resum-
ed his office, was to seize upon theVartabieds
Peter Kewthur and Alexander of Con-
stantinople and cause them to be severely
bastinadoed on a frivolous pretext. They
were then thrown into prison and kept
there in fetters until they had signed a
paper, in which they were forced to ac-
knowledge debts they had never contracted,
and to confess that the chastisement they
had received was the due reward of offences
which they had never committed; after
Bigning this paper they were restored to
liberty. A few days after Peter Kewthur,
fearing further violence from Lazarus, fled
to Kars ; whereupon Lazarus caused all the
Vartabied's intimate friends to be seized and
bastinadoed. Peter however, having receiv-
ed the Pontiff's assurance that no outrage
was intended him returned to Etchmiadzin.
1
— 294 —
But a few days after his arrival be was
seized by order of Lazarus and placed
in strict confinement. Some time after, a
band of nine ruffians sent by Lazarus en-
tered the prison by night and binding Pe-
ter hand and foot, beat him severely with
cudgels, and then shaved his beard with a
razor that drew blood from his chin at eve-
ry stroke. He was also removed into a dis-
mal dungeon and irons were placed upon
his hands and feet. Here he lay some days
and was then removed to the island of
Sevan, where he remained in confinement
six months. At the end of this period La-
zarus permitted his release, and be took
refuge in Erzeroum ,* whence he wrote
circulars to all the Armenian churches, con-
taining an account of ^11 he had suffered.
The clergy of Etchmiadzin at length
began to complain of the Pontiff, and in a
letter which they addressed to the Pa-
triarch of Constantinople, they represented
that they could no longer bear with him-
Lazarus next embroiled himself with two
individuals who being threatened by him
with great punishment, they in revenge ac-
cused the Pontiff to the Persian Monarch
as being in secret possession of a sum of
money amounting to four thousand thumans,
belonging to a rebellious Armenian named
Manutchar. The Pontiff being summooed
— 295 —
before the king, was afraid to deny it, and
on bis admitting the accusation the king im-
mediately ordered him to be fined 5500 thu-
mans. Lazarus payed 2100 and fled to Erze-
roum. The officers of the king then seized
upon the cathedral of Etchmiadzin and strip-
ped it of its gold and silver ornaments, but
all was found to be insufficient to pay the fine.
They then threatened to torture the clergy
residing there, unless they quickly produced
the remainder of the money. The priests
alarmed and distressed , appealed to the
more opulent inhabitants of Erevan and
obtained sufficient to pay the fine. An ac-
count of the enormities committed by La-
zarus was forthwith written and sent by
.them to all the Armenian churches, but it
had no immediate eflTect, as he shortly after
returned to Etchmiadzin, resumed his au-
thority, and renewed his persecutions.
Being informed that the clergy of Etch-
miadzin were diticontented with his con-
duct, he took two of the principal malcon-
tents and exiled them. Then compiling a
document in which he extolled his own
conduct and the manner in which the inte-
rests of the church had been promoted by
himself, he compelled all the clergy who
were about him to sign it, and copies were
transmitted to all the churches which had
just before received the report that declared
— 295 —
bis reputation to be of the worst descrip-
tion.
An assembly was in consequence held at
Constantinople to ascertain the general
feeling of the Annenians with respect to
Lazarus. The result was that Peter Kewthur
and Isaac bishop of Erzeroum, were sent to
Etchmiadzin to examine the condact of the
Pontiff, and if necessary to destitute him.
On their arrival at Etchmiadzin they found
the gates shut by the Pontiff^s order, and
therefore they went to Erevan. Lazarus in
the mean time drew up a long list of com-
plaints against them, compelling the clergy
to sign it, and immediately proceeding to
Tabriz presented it to the governor, de-
manding assistance.
The governor , however , being made
acquainted with the character of the two
deputies, sent him back to Etehmiadzia
and directed the governor of Erevan to as-
semble the Armenian clergy and laity, and
ascertain., whom they wished to be their
Pontiff. This was done, and the assembly
declaring they would have a new Pontiff
instead of Lazarus, the governor directed
him to be immediately arrested and trans-
ported to the island of Sevan. Then the Ar-
menians retired to Etchmiadzin, and their
choice having fallen on Peter Kewthur,
he was duly anointed and commenced the
— 297 —
duties of his office by excommuDicating his
predecessor ; he wrote in the mean time to
all the Armenian churches an account of
v^hat had recently taken place in the pon-
tificate.
Notwithstanding all this , and though
Lazarus was twice anathematized in Con-
stantinople and Etchmiadzin, yet as he had
many partisans he was enabled, with their
assistance, to bribe the authorities to release
him, and shortly after, to the consternation
of the clergy, a royal mandate restored him
to the pontifical chair.
Immediately after his resumption of office,
he caused Peter Kewthur to be fetter-
ed and sent to Jabug. Here he was confined
in a dungeon and strict order given to
keep him without food. Notwithstanding
this, the Pontiffs sister in law contrived to
convey victuals to him unnoticed. But his
benefactress dying shortly after, Peter was
left to his fate , and actually perished
through starvation, after having held the
pontificate ten months.
13'
— 298 —
IX
Prociioron and the troubles of Constantinople. — Minas of
Aguen. — Death of the Pontiff Lazarus. — Minas of Aguea
anointed Pontiff. — George appointed Patriarch. — Naiian
restored to the patriarchate of Constantinople. — Isaac
Ahakin elected Pontiff. — He is deposed and Jacob of Sha-
makhi appointed in his stead. — Simon of Lrevan. - Hii
enmity against the Roman persuasion and the alterations
entrodueed in the Armenian Calendar. — Manurl of Bain*
— The Patriarchs Gregory and Zacbariah. — Lucas of £r-
coroum appointed Pontiff.
While the Armenians living under the
dominion of Persia were harassed by their
Pontiff, the patriarchal see of Constanti-
nople became the scene of discord and con-
fusion. For a Vartabied of Silistria, named
Prokhoron, having, arrived from Jerusalem
began to intrigue for the supreme dignity.
Having ingratiated himself v^ith three of
the most eminent Armenians, he plotted
with them to dispossess Jacob Nalian of the
patriarchate. For this purpose he made pre-
sents to the Vizir and to other dignitaries,
and was authorised by letters patent to
take possession of the Patriarchal See. This
intrigue was kept secret till Easter day;
when all the Armenians being assembled in
— 299 —
the church of the Mother of God, Prokho-
ron entered attended hy a large body of
Turkish troops, and was proceeding to the
iuterior of the church, when the people asto-
nished at what they saw, rose and exclaim-
ed with one voice that no one but Jacob
should preside over their Church. A dreadful
riot ensued in which the Armenians were
severely beaten by the Turkish soldiers and
eventually expelled. Prokhoron was then
introduced into the church while Jacob
^as obliged to retire.
The next day Prokhoron again came to
the church and while he turned towards
the people in order to harangue them, the
people all in one voice began to cry : « Long
live our Patriarch ; Down with the intru-
ders. » They attempted also to assault him,
but he had taken the precaution to station
soldiers in the garb of Armenians amongst
the Congregation, who now seeing the tu-
mult interfered and drove the people out of
the church. Intelligence of these acts having
reached the Sultan, he immediately ordered
Prokhoron to be destituted and banished to
the castle of Samsoun. This occurred on
the seventh day of his patriarchate.
Minas of Aguen, Rector of the convent of
St. Garabied in Daron, was then appointed
Patriarch, while Jacob Nalian was sent to
Brussa, whence, on the death of Gregory
— 300 —
Patriarch of Jerusalem, he was removed io
that patriarchate.
At this time, A. D. 1751, the Pontiff La-
zarus died in the fourteenth year of his
dignity and third of his restoration.
The Armenians then elected in his place
Minas patriarch of Constantinople, who im-
mediately went to Etchmiadzin and was
anointed supreme head of the Armenian
Church. George, a native of Sewnies and a
very good man, was appointed Patriarch at
Constantinople. During his patriarchate,
Yaghub of Aguen, particularly distinguish-
ed himself among the Armenians in Con-
stantinople and was admired by all the
inhabitants of the city. In a pilgrimage
which he made to Jerusalem Jacob iNaliaii
the Patriarch expressed the desire of being
reappointed Patriarch at Constantinople.
Accordingly Yaghub on his return procured
Jacob's restoration to the patriarchate of
Constantinople , and George's removal to
Brussa, of which church he was appointed
bishop. A Vartabied named Theodore, a man
of eminent learning and piety, was then ap-
pointed Patriarch of Jerusalem.
Minas the Pontiff having held his dig-
nity one year died, A. D. 1754, and was
succeeded by Alexander a native of Cod-
stantinople, who only enjoyed his dignity
eighteen months when he died.
— 301 —
Isaac Ahakin from the province of Khor-
tzen was then elected Pontiff. He declined
taking up his residence at Etchmiadzin
and lived nearly the first two years of his
pontificate at Constantinople. Thence he
removed to Erzeroum, and continued there for
three years. This disinclination of the Pon-
tiff to reside at Etchmiadzin was the cause
of his losing the pontificate. For some of
his private enemies making this a' subject
of complaint against him, convened an as-
sembly of the Armenians residing in Con-
stantinople , in which he was destituted.
The same assembly elected an individual
named Jacob of Shamakhi to succeed him,
and one Abraham of Asdabad was sent to Er-
zeroum to demand of Isaac an account of the
manner in which the revenues of the pon-
tificate had been expended since his eleva-
tion On the arrival of Abraham at Erzeroum,
he issued a memorandum to be read in the
churches of that city, intimating Isaac's
destitution and Jacob's appointment. Not
many days after Isaac died in a fit of apop*
lexy in the fifth year of his pontificate.
Jacob of Shamakhi exercised the duties
of Pontiff for four years when he died, A. D.
1763. He proved to be an excellent charac-
ter, preserving peace among his clergy du-
ring the whole period of his spiritual sway,
bimon of Erevan was then elected Pon-
— 302 —
tiff. Up to this period none of the Armenian
Pontiffs had ever written against the usages
of the Church of Rome. Even Lazarus who
was so hostile to the interests of the Pope,
never attempted to annoy the Roman See
by polemical writings after his elevation to
the pontificate. Simon disregarding all
convenience, declared hostilities and wrote
a book against the Roman persuasion. He
also made a number of alterations in the
Church Calendar, which much disfigured it,
and directed it to be thus used in all the
Armenian churches. Some opposition was
raised at Constantinople against its recep-
tion, the Armenians in that city declaring
that they deemed it highly criminal to alter
that form of worship which had been pre-
scribed and handed down by their ances-
tors. The more strongly to show their op-
position, they reprinted the old calendar
and added to it a long preamble setting
forth the grounds upon which they acted.
In the course of a short time, however, Si-
mon's calendar was used in all the Arme-
nian churches.
During Jacob's patriarchate and before
Simon's election to the pontificate, much
dissension arose amongst the Armenians in
Constantinople, in consequence of the pro-
ceedings of a Vartabied named Manuel, a
native of Balu, who was a determined foe
— 303 —
to the Roman catholic persaasion. He was
twice banished from that city by reason of
his turbulence and eventually died in exile.
In the year 1764, Jacob Nalian resigned
the patriarchate of Constantinople and was
succeeded by Gregory, a native of that city,
an individual of distinguished merit. Short-
ly after Jacob died. Gregory after a few
years also resigned and died in a journey
which he undertook to Europe. The Arme-
nians then at Gons^tantinople elected Zacba-
riah, A. D. 1772, a native of Gaghzuan
and legate from Etchmiadzin, to be their
Patriarch. At this period the Pontiff Simon
died, after presiding over the Armenian
Church seventeen years.
He was succeeded by Lucas from the prov-
ince of Erzeroum, a person of distinguished
merit, who sustained his dignity with great
credit to himself and much to the satisfac-
tion of all connected with his Church. This
Pontiff being very learned in all theological
matters, one Sergius of Tekirdagh, also a
noble character, visited him with the object
of advising with him about the means of
uniting the Armenian and Roman Churches.
But some of the clergy of Etchmiadzin,
being hostile to the ideas of Sergius, the
latter suffered much molestation from them
for the space of five years; when, having
effected nothing, he secretly fled to Europe.
304 —
The Mekhitharian Inslitution. — Death of Mekhithar. —
Stephen Melkunian his successor. — Troubles in the In^li-
tution. — The Patriarch of Venice interferes. — The prin-
cipal rioters expelled from the Institution. — Origin of the
Institution of the Mekhitharians of Vienna.
The pious and virtuous Mekhithar of Se-
baste, the true benefactor of the Armenian
nation, having firmly established and well
regulated his Institution, fell sick and died
April 21^^ 1749. He had the satisfaction to
see his work prospering, and the labour of
his disciples bearing fruit; their literarj
productions printed in Venice being spread
continually among the Armenians.
The year after Mekhithar's death, his
successor was elected in the person of
t^tephen Melkonian, a native of Constanti-
nople. He governed the Institution for sev-
eral years with wisdom and paternal care,
end in the year 1762 he had. the satisfac-
tion to receive a honourable decree from
Rome, by which Pope Clement the Thir-
teenth declared him, as well as his succes-
sors, Abbot General for life of all the Me-
khitharians.
— 305 —
The calm and pacific state of the Monas-
tery at St. Lazarus was^ however, destined
to be troubled by the pretentious of two
restless monks ; who forming a party
among their younger brethren insisted on
concessions which the Abbot could not
grant. An assembly was then held , in
which the majority being composed of the
tumultuous, the Abbot was forced to resign
his authority. This he did under protest.
The Patriarch of Venice being made
aware of this unfortunate state of things,
through the intimation he received from
the agitators themselves that they were
about to elect another Abbot, visited the
Monastery accompanied by the legal func-
tionaries of the Republic who had already
made enquiries and had pronounced against
the authors of the disturbance and their
pretentions. The Patriarch, however, hav-
ing re-examined the question and heard all
complaints, pronounced judgement in fa-
vour of the Abbot. Threatening the insubor-
dinate to visit them with punishment if they
persisted in not submitting to the authority
of the Abbot, he restored Stephen to his
dignity and obliged all the monks to ask
his forgiveness. All obeying , peace was
again restored among the inmates of the
little Island.
This peace, however, did not last long i
— 306 —
for the ringleaders recommenced their con-
testa and pretentions. This coming to the
knowledge of the Patriarch and of the civil
authority, each sent to St. Lazarus a deputy
who summoned the monks to the pre-
sence of the Ahhot and obliged them to
submit ; this they did humbly asking
forgiveness and promising never more to
fail in their obedience. As for the two
ringleaders, the authorities being convinced
that they would never cease from causing
trouble, decided on expelling them from the
Institution. This decision was executed im-
mediately ; the one, called Minas Kasparian,
was accompanied to the frontier as far as
Trent ; the other, named Asdvadzadur Ba-
biguian, was embarked for Trieste ; both of
them being banished for ever from Venice
and from the Venitian territory.
Order thus being again restored, the Re-
public declared the Mekhitharian Institu-
tion to be under its immediate protection.
Babig on his arrival at Trieste, succeeded,
with the assistance of some others of the
monks, in founding a religious and edu-
cational house in that city, and succeeded
also in printing some books there. At
length, however, he was obliged to retire to
Vienna, where he was presented by the
Austrian Emperor with a house in which
he established himself with his disciples. He
— 307 —
retained the appellation of Mekhitharian
for Ma religious family and pursued the
same object of seeding missionariea to Ar-
meuia.
Babig's foundation exists to this day in
Vienna; ita meinbere are recognised as
Austrian subjects; they are presided over
by an Archbishop and possess sinalt bran-
ches at Trieste, Smyrna aud Constantinople,
where they educate youth of all nationali-
ties. They also possess an extensive typo-
graphy at Vieuna where large number of
books are printed, mostly however written
by Europeans and in the German language.
Thus was Babig's insubordination over-
ruled for good , and the Armenian Mekbi-
tharians of Vienna are certainly not with-
out their utility and influence among their
countrymen in the East.
— 308 —
XI
PerieculioD against the RomanniBg Armenians. — ChaDges
in the patriarchal authority. — Zachariah attempts to caiue
a union between the two divisions of the Armenians. — Six
conditions. — Op|K>sition of the Roman catholic clerg>'. —
Death of Zachariah. ~ Daniel his successor. — Death of
Lucas the Pontiff.
Daring the pontificate of Simon, in the
year 1780, Zachariah the Patriarch of
Constantinople, commenced a persecution
against the Romanizing Armenians, many
of whom were sent to the galleys, and
not a few died there during their captivity.
So great was the Patriarch's intolerance,
that he issued an order that no Armenian
priest should administer the Sacrament of
Baptism to Romanists; their dead also
were not permitted to he taken to the
burial ground.
Some charge, however, being laid against
him, Zachariah was obliged to renounce
his dignity and to retire to Brussa, in Asia
Minor. John ofHamadan, bishop of that city,
was then called to Constantinople to succeed
him, A. D. 1782. But this latter being also
of a cruel nature, even increased the perse-
cution against the Romanists; many of
— 309 —
them were sent to the galleys, a priest was
beheaded, and several renounced the christ-
ian faith. John after holding the patriar-
chate for three months was destitated, and
Zachariah was restored to the dignity.
Zachariah on resuming the patriarchal
authority changed his policy. He ceased
from- persecuting the catholic Armenians,
and then endeavoured, if possible, to effect
an union between the two divisions. For that
purpose he invited to his residence twenty
of the most important individuals of the ca-
tholic Armenians and assured them that if
he had formerly used measures of rigour it
was only to fulfil faithfully the duties for
which he was responsible to the Turkish
government , not from spirit of enmity
against the doctrines of the Roman Church,
for which he had great respect He, how-
ever, had no other object but to restore
peace and love amongst the different indi-
viduals of the same nation, although they
were divided by religious opinions. He then
proposed six conditions, the accomplishment
of which, he said , would have a pacific
efifect and prevent further harm to the Ro-
manists.
These conditions were the following :
1. That on fast days they should not
publicly eat fish or other marine produce. —
— 310 —
For it is an ancient custom with the Arme-
nians on such days to eat vegetables only,
and the sight of open violation of the an-
cient national custom provokes the multi-
tude to excesses of intoleration.
2. That the Armeno-catholic laity,
should cease from disputing upon difficult
and delicate questions of religion, such
controversy not pertaining to them.
3. That on their meeting Armenian
priests of the other persuasion in public,
they should treat them with that respect,
which is due to all well educated people ;
not insult them with unbecoming beha-
viour, as they were in the habit of doing.
4. That they should not frequent so pu-
blicly the Latin churches ; this havirfg fre-
quently been severely forbidden by the
Turkish government; and also that they
should not receive in their houses, without
due caution, any of the Latin missionaries.
5. That they should celebrate, together
with the body of the nation, some of the
great festivals which were also observed hy
the o^her Armenians, (such as Christmas
and Easter); for by celebrating them at
other times, they would offer occasion to
fanatics to accuse them to the government
as plotting with the Europeans.
6. That on festival days they should, at
least shew themselves in the national chur-
— 311 —
ches daring divine service and make their
offerings; so that they might destroy the
already inveterate popular idea, that the
Romanists regard the national churches as
"were conventicles of Satan ; although the
Holy Sacrament was kept therein, and al-
though they also continually repaired ^hi-
ther without scruple for the Sacraments of
Baptism, Confirmation and Matrimony, as
well as for the hurial ceremonies.
The Patriarch then exhorted them to
subscribe these conditions and to make
them acceptable to those of their own per-
suasion ; promising that they should then
be left free to exercise their own rite, and
that troubles and enmity should thence-
forth cease for ever between the two divi-
sions of the same nation.
The Romanizing Armenians seeing that
these conditions contained nothing subver-
sive of the doctrines of their belief, decided
to conform to them. Thus they hoped to
free themselves from many vexations. The
Latin clergy, however, being informed of
these conditions and of the decision of the
catholic Armenians regarding them, did
not find it prudent to permit its execution ;
and therefore induced the Latin Vicar to
issue an order by which no catholic missio-
nary could impart absolution to those of
— 312 -
the catholic Armenians who dhould follow
the counsel of the Armenian Patriarch.
This order produced a crisis ; obedience
to it naturally caused the continuation of
enmity between the two parties; Zachariah
the Patriarch, afflicted at his being unsuc-
cessful in his efforts to establish peace and
union between the two divisions of the Ar-
menians, convened an assembly at Constan-
tinople, in which he prohibited his congre-
gation from forming matrimonial relations
with the Romanizing Armenians. The effect
of this was to cause a real separation be-
tween the two parties, to the great content-
ment of the catholic Armenians, who ceas-
ed entirely from frequenting the Armenian
national churches.
Zachariah having held the patriarchal
dignity for twenty six years, died in the
year 1799. He was succeeded by bishop
Daniel, who had been sent as deputy to
Constantinople by Lucas the Pontiff of
Etchmiadzin.
In the same year and on the 27 *^ of De-
cember the death of Lucas the Pontiff also
took place , he having presided over the
Armenian Church twenty years.
— 313 —
NINBTBBNTH CBNTURT.
Daniel of Ashdarag elected Pontiff. — John of Balnd tends
Daniel to banishment. — Archbishop Joseph. — David's
intrigues and appointment to the pontificate. — His tyran-
nical sway. — John the Patriarch is deposed. — > Gregory.
— Daniel anointed Pontiff of the Armenians. — Gregory
deposed and sent to exile. — John restored to the patriar-
chate. — Daniel the Pontiff and Gregory the ex-pa(riarch
fall into the hands of David. — DaniePs danger. — The
Russian stipulation by which David is deposed and Daniel
appointed Pontiff.
Immediately after the burial of Lucas an
assembly of the clergy was held at Etch-
miadzin to decide upon the nomination of
his successor. After much discussion they
agreed to appoint Daniel of Ashdarag, who
held the patriarchal dignity at Constan-
tinople. A deputation , beaded by bishop
David of Tiflis, proceeded to Constantinople
to acquaint the Patriarch Daniel of Ash-
darag with the wishes of the Armenian
clergy.
Daniel, on the announcement of the death
of the late Pontiff and of his own election
2 14
— 314 —
to the pontificate, was willing to quit
Constantinople and proceed to Etchinia-
dzin; but endeavouring to appoint bishop
David patriarch of Constantinople and to
take his leave of the Congregation, troub-
les ensued, in consequence of which John,
bishop of Balad, having ingratiated him-
self with several of the principal Arme-
nians, succeeded in obtaining the patri-
archal dignity; thereupon he caused Da-
niel to be banished to the island of Te-
nedos, accusing him of being the author
and cause of the late troubles.
The succession to the pontifical chair
being thus impeded, Joseph archbishop of
that portion of Armenia which belonged
to Russia, saw an opportunity for his own
advancement and claimed the dignity of
Pontiff on account of his being the senior
of the college of bishops of Etchmiadzin.
Through the influence of the Russian gov-
ernment he succeeded at length in obtain-
ing his desire. But arriving at Tiflis on his
way to Etchmiadzin, he fell sick and died.
In the mean time David, the deputy of
Etchmiadzin, seeing the disgrace of Daniel
and the loss of the patriarchate, to which
dignity he so much aspired, thought to
obtain the pontificate of Etchmiadzin for
himself. Having ingratiated himself with
John the new Patriarch and his friends,
' — 315 —
he was sent by them to Etchmiadzin to
procure possession of the pontificate , with
the promise . that he should be recognised
so soon as he should succeed.
Being* thus supported, David repaired to
Etchmiadzin, and having related to the
clergy of the Pontifical See all the events
that happened during the time of his mis-
sion, he acquainted them with the deci*
sion of the Armenians of Constantinople,
that he should be appointed Pontiff in-
stead of Daniel.
His exertions, however, being, opposed,
he availed himself of the authority of the
Persian chief of Erevan, by whose means
he forced the clergy to anoint him Pon-
tiff of all the Armenians. He began then
to exercise the most intolerable tyranny,
persecuting all those whom he suspected
of being his adversaries, and dissipating
the treasure of the Pontifical Bee. By the
despotic exercise of his authority and by
his vindictive character, he so much ha-
rassed the bishops and all the clergy of
Etchmiadzin, that being almost in despair
and prevented from flight, they wrote let-
ters on all sides to the Armenians, describ-
ing the lamentable condition in which they
were compelled to live and beseeching help,
and liberation from so cruel a tyrant.
At length the Armenians at Constanti-
— 316 —
Dople rose to exertion, and finding that
John the Patriarch , aided by several of
the' principal Armenians , favoured David
and his adherents, they presented a me-
morial to the Vizir complaining of the Pa-
triarch who in consequence was destituted
and sent in exile to Eudocia.
Gregory, a deputy from Etchmiadzin,
was then appointed Patriarch at Constan-
tinople. He was an enemy to David, and
therefore sought to favour Daniel, whom
the Armenians had elected Pontiff. The
new Patriarch immediately applied to the
Vizir to confirm that election, and having
obtained the necessary letters patent, he
sent them to Daniel, who having returned
from his banishment, dwelt in Bayezit.
Gregory wrote then to the Pontiff of Agh-
thamar and to other principal bishops
and clergy to proceed to Bayezit there to
anoint Daniel pontiff of all the Armenians.
Thus a large number of the Armenian
clergy, hostile to the interests of David,
having joined Daniel in the latter place,
and the Ritual for the consecration of the
pontiffs having been also brought secretely
from Etchmiadzin, an assembly was held
in the convent called Utchkilissa by which
David was judged and condemned, and
Daniel unanimously proclaimed and an-
ointed Pontiff of the Armenians.
— 317 —
This, however, was the signal for dis-
cord; as the Armenians divided into two
factions, each sustaining the one or the
other Pontiff. David seeing his authority
in danger, by means of bribes obtained the
protection of the Persian Government, and
obliged Daniel to desist from entering Etch-
miadzin compelling him to wait at Utch-
kilissa for a more favorable moment to
proceed further.
In the mean time Gregory the Patriarch
at Constantinople by his preaching against
and continually persecuting the adherents
of David, so much irritated them, that they
procured his destitution and exile and the
restoration of John, the Patriarch formerly
exiled to Eudocia. The consequence was a
new persecution against Daniel's adherents,
many being fined and others sent to the
galleys. Thus David's side again triumphed.
Not content with all this, John procur-
ed a decree from government exiling all
those who were the cause of the late
troubles. Whereupon seizing Gregory, the
late Patriarch, who had been exiled to
Calcedonia, the ex-pontiff Daniel, and some
ether bishops, he exiled them to Etchmia-
dzin; thus putting David in possession of
his rival and other adversaries.
David now thought himself secure, and
giving loose to that anger which so much
— 318 —
opposition had excited, he treated his rival
with every indignity. After keeping: Da-
niel a few months in confiuement, he pro-
cured an order from the Persian king^, ba-
nishing the unfortunate Pontiff to the city
of Maragha. He then endeavoured to obtain
an other order, by which Daniel was to be
put to death ; but his intended victim was
able to escape.
The Russians being at this period at
war with the Persians, and being always
successful, the Persian Monarch was finaUy
obhged to treat for peace , submitting to
all conditions. This was an occasion for
the Armenians in Russia to interest their
government in behalf of Daniel. Where-
upon in stipulating the conditions it was
established that David should be deposed,
and Daniel the rightful Pontiff be restored
to the pontifical chair at Etchmiadzin.
This arrangement was immediately put
in execution. David was deposed in the pre-
sence of the chief of Erevan and Daniel
appointed solemnly and with great pomp
to the Pontifical See, in the year 1804.
This happy event was communicated to
John the Patriarch and to all the Armenians
residing at Constantinople, who, recogniz-
ing the pontificate of Daniel, order and
peace, which lasted for some time, was thus
again restored among the Armenians,
— 319 —
II
The Greek claims lo the Convent of St. Jacob in Jerusalem .
^- DaiiiePs death. — Ephrairo of Ashdarag elected Pontiflf.
— Attefupt at union between the two divisions of Arnie-
niaQS. — Five theological points. — Result of the attempt.
During the pontificate of Daniel, in the
year 1808, the Greeks renewing their old
claim to the possession of St. Jacobus con-
vent at Jerusalem, petitioned the Vizir,
who favoured their pretensions, but before
he was able to act in the matter he was
superseded by another. The Armenians
then petitioned the Sultan Mahmud for
justice. Thereupon he ordered an accurate
investigation of the facts to be made, and
eventually decreed that the convent in
question was a rightful property of the
Armenians , was to pertain to them for
ever, and that they should no more be
molested on that account. This was a na-
tional victory to which both parties in
Constantinople contributed. For some of
the principal Roman catholic Armenians,
had much influence at Court; and there*-
fore were invited by John the Patriarch
to assist the national cause. There friend-
ly ofGlces caused the two divisions to re-
— 820 —
gard one another somewhat amicably, and
the feeling of dissensions, was, for a time,
somewhat allayed.
In A. D. 1809 war again broke out be-
tween the Russians and Persians, and Da-
niel the Pontiff with several bishops were
confined, by order of the Persian Monarch,
to the fortress of Erevan, lest they should
&vour the Russians. The Pontiff fell sick
and died in confinement. His remains were
removed to Etchmiadzin.
On the death of Daniel the clergy of
Etchmiadzin having held an assembly,
elected bishop Ephraim of Ashdarag, chief
of all the Armenians in Russia, to succeed
him. Messengers v^re thereupon despatch-
ed to Ephraim, who, obtaining the protec-
tion of the Emperor Alexander of Russia,
(by whom he was also decorated), proceeded
to Etchmiadzin and was anointed Pontiff
in the year 1810.
Affairs at Etchmiadzin being now peace-
fully settled , and the new Pontiff being
generally acknowledged by all the Arme-
nians, the nation began to enjoy the be-
nefits of peace. The fact also of the late
victorious resistance to the claim advanced
by the Greeks, having created a friendly
sentiment between the two religious dir-
isions of the Armenians, a certain inter-
course was established which led to a de*
— 321 —
sire on the part of the Armenians of Etch-
miadzin to effect a union between the two
parties ; they therefore requested the prin-
cipal Romanizing Armenians to signify in
writing the principal religious pomts which
occasioned their separation.
The Romanists by means of their clergy
thereupon presented in writing these five
points :
Fir6t, that in Christ there are two natures
and tfco actions.
Secondly , that the Holy Ghost proceeds
from the Father and the Son,
Thirdly, that the souls qf the Saints hnr
mediately enter upon the enjoyment qf eternal
glory, and those qf sinners are instantly con-
demned to suffer their due punishment.
Fourthly, that Peter is supreme chitf a-
mong the Apostles^ and his successors possess
the same supremacy.
Fifthly, that Extreme Unction is a Sacra-
ment qf the Church, as stated by the words qf
St, James the Apostle.
On receiving these objections, the Ar-
menians of Etchmiadzin appointed com-
petent persons to examine and to answer
them, and their reply was as follows.
To the first objection, supported by quo-
tations from 8t. Gregory the Illuminator,
2 14*
-^ 322 —
from St. Athanasius and from St. Cyril,
they affirmed the doctrine of One Nature
qf the Word made flesh, according to St.
Cyril against Nestorius, who divided them;
and also the doctrine of the two natures
united indi visibly in one person, against
Eutychius who confounded them. Tbey
concluded by avowing their entire concur-
r«;nce in the views held on this subject
by the Pontiffs Nierses the Graceful, and
Gregory and by bishop Lampronensis.
To the Second , that the Holy Ghost
proceeds from the Father 'and the Son,
they answered by quoting the words of
Christ, of Gregory the Illuminator, of St.
Athanasius of St. Cyril, and of other Fa-
thers, attesting that the Father is the Ge-
nitor, the Son is from the Father, and the
Holy Ghost from their essence, the doctrine
especially taught by St. Gregory the Illu-
minator, Father of the Armenian Church.
To the third, that the Saints are al-
ready in glory, and sinners suffering the
pains of hell by their condemnation, they
answered quoting from the Blessed Illumi-
nator, from the book of Hymns, and from
those of Nierses of Lampron and of other
Fathers, proving that the souls of the saints
are in glory , and unrepented sinners in
the punishment of damnation.
To the fourth, that Peter is supreme
— 323 —
chief among the Apostles, and his succes-
sors among the bishops, they answered
qaoting from the Gospels, from St. Gre-
gory the Illuminator, from Sergius the
Graceful, and declared that all the A.-
postles had absolute authority, and the same
authority had also their successors upon
their own nation, according to the words
of our Lord : « And lo, I am with you
alway, even unto the end of the world. »
And they concluded on this point say-
ing that the successors of the Apostles,
being therefore independent of each other,
have the same authority and the same
dignity which the holy Apostles their
predecessors, themselves had, a view sup-
ported also by the regulations of the oecume-
nical councils of Nice and Constantinople.
To the fifth, they answered declaring
that Extreme Unction is a Sacrament of
the Church, wherefore according to the holy
Apostle James, if some one of our congre-
gation fall sick, we call in the ministers
of the Church, and recite prayers over him.
But anointing sick people with holy
oil, they concluded , is not practised , and
is not necessary, according to Ehosroes the
Great in his book (hmmentary on the Brec-
iary.
These replies were then presented to the
Roman catholic Armenians, who after hav-
— 324: —
ing assembled to discuss them, required of
those of Etchmiadzin to cease mentioDing
in the holy sacrifice three names which
had been erroneously added in latter times
to the calendar of Saints. This being* made
known among the other Armenians, some
individuals ignorant of their own histoiy,
pretended the contrary; in consequence of
which disturbances ensuing, John the Pa-
triarch ordered that all intercourse and all
projects for union should cease, and that
each party should go on as before. Thus
was the union between the two divisions
of the Armenians prevented notwithstand-
ing the strong desire to effect it mani-
fested principally by the Armenians of
Etchmiadzin.
in
John Ihe Pafrfarch resigns bis dignity. — Abraham appoint-
ed Patriarcb. — He is destifuled. — Bishop Paul bis sue-
eessor. — He ii>vite8 tbe Roman i«t clergy to a theological
conference. — Tbe Romanist clergy. — Persecution agaiots
the Romanizing Armenians. — The four members of the
Duzian family. — The order of the Propaganda. — Furious
persecution against the RonMoist clergy.
In the year 1813 John the Patriarch
fell sick, and daily becoming less able to
fulfil the duties of his office, the principal
— 325 —
Armenians proposed to him to appoint a
successor, lest the national affairs should
suffer. He kindly agreed with their wish,
and selecting bishop Abraham, a deputy
from Etchmiadzin, he resigned his autho-
rity and retired to a convent at Chryso-
polis, where he remained until his decease
in the year 1817.
The new Patriarch Abraham, however,
did not long enjoy his dignity; for soon
after becoming avaricious, arrogant and
irascible, he quarrelled with many of his
partisans. Eventually a petition was pre-
sented to the Sultan , in consequence of
which he was destituted in the year 1815.
The Armenians then elected Patriarch
bishop Paul, vicar of Jerusalem, accompa-
nying him immediately to the Vizir, by
whom he was invested with the . robe of
his dignity and sent back to the Patriar-
chal See in great pomp. This Patriarch
remembering the attempt of his predeces-
sors to re-establish religious unity between
the two divisions of the Armenians, re-
newed the attempt in the year 1817, per-
suading the principals among the Romaniz-
ing Armenians , to delegate a certain
number of their clergy, to meet as many
of the other side, to discuss the points of
faith which had caused a separation in
the nation^ and endeavour to effect that
— 326 —
desired union which would put an end to
all dissensions and religious persecutions.
This pious wish could not however be
realized.
During this time the Romanizing Ar-
menian clergy had notably increased in
number. It was composed principally of
three monastic orders and of the secular
priests, disciples of the Propaganda.
The monastic orders were:
1. The Mekhitharians of Venice, who
were reputed for their learning and who
were specially esteemed by the Armenians
for their patriotic interest in, and accurate
knowledge of all that concerned the relig-
ious and civil history of their country.
2. The Mekhitharians of Vienna.
3. The Anthonians or Monks of Moant
Libanon , who possessed a monastery in
Rome.
An Armenian bishop with the title of
Vicar, was appointed by the Pope to pre-
side, under the supervision of the Latin
Apostolical Vicar, over this clergy and
principally over the secular priests popii^
of the Propaganda.
Unfortunately a spirit of animosity, whe-
ther caused by hostile interests or by envy,
we cannot say, has always existed betweeu
~ 327 —
these different classes of the clergy, and
has on varioas occasions been the caaae
of provoking disorders and of prolonging
dissensions. And now that the Armenian
Patriarch in the execution of his project
for promoting a fusion and for checking
dissent had invited the catholic clergy to
a friendly controversy, it seoms that this
animosity exercised no small influence in
baffling the intentions of the Patriarch.
The consequence, however, was a persecu-
tion in the year 1819 against the catho-
lic Armenians, the principal victims being
four members of the Duzian family, the
most powerful and the most wealthy among
the Armenian nobles of the Roman per-
suasion.
These unfortunate men were superin-
tendents of the Imperial Mint at Constan-
tinople, a charge which was hereditary in
their family, and in which they had ren-
dered many services to the State. Honour-
ed by the Sultan and possessing great
influence at Court, they were on friendly
terms with all the chief members of the
Government. Instigated, however, by some
of the Armenians , a Turk , favourite of
the Sultan Mahraud , charged them with
fraudulent conduct in their official capa-
city. The Sultan, although friendly to them,
in a moment of rage issued orders for their
— 328 —
being seized and executed , confiscatiDg
all their property to the royal treasury.
These orders were immediately carried into
effect, and in the course of a few hours
the four cousins were deprived of life and
the remainder of the family . males and
females, were stripped of all they possess-
ed and sent into exile. Such was one of
the consequences of these national dissen-
sions; for although the principal Arme-
nians could have delivered their unfortu-
nate compatriots, yet from fear or from
aversion no one moved on their behalf.
The Sultan, however, soon perceived the
error into which the iniquity of his favou-
rite had betrayed him, and made such a-
mends as he could ; the accuser was in his
turn speedily executed, and the survivors
of the unfortunate family were restored to
their office and property.
This unhappy event put a stop for a
short time to the fury of persecution. The
unanimous opinion begun to prevail *that
in order to put an end to these national
discords, the clergy of both sides had only
fully and openly to discuss the points on
which they differed in order to arrive at a
community of views and to establish the
right belief. That in such case the arms of
each side should be the writings of the Ar-
menian Fathers; as it was only by means
— 329 —
of tlie national religions history, of the na-
tional councils, by quotations from the na-
tional church books, that the Armenians of
Rtchmiadzin could be convinced that the
pretentions of their adversaries were well
founded. And these arms no one could bet-
ter use than the Mekhitharians of Venice,
\7h0se speciality they were. This idea at
once awaked such a sentiment of contrariety
between the different classes of the catholic
clergy as to endanger the execution of the
project.
And its e2:ecution was indeed prevented ;
for the opponents of the union succeeded in
influencing the Propaganda to forward an
order by which all catholic priests were
forbidden, under severe penalties, to enter
upon any controversial dispute touching the
questions that then agitated the Armenian
Community at Constantinople. To this or-
der all the catholic clergy were naturally
forced to conform themselves; wherefore,
Stephen Kiuver, General Abbot of the Me-
khitharians of Venice, wrote to his depen-
dants at Constantinople commanding obe-
dience to the order and submission to the
Latin Vicar of that city.
This measure could not appease dissen-
sions from breaking out again ; and the
Armenians of Etchmiadzin in retaliation
coerced their Patriarch to cause an edict
— 330 —
of the government to be issued, by ^which
the Latinizing Armenians were sent ,
some to the galleys, others to exile aud
their property confiscated. This edict ^wras
published in the year 1820, and it affected
principally the catholic clergy; many of
whom fled to Europe, some concealed them-
selves in the Latin Monasteries of the city,
and others took refuge in the dwellings of
the foreign ambassadors, the catholic laity
thus remaining deprived of ministers.
IV
the three Romanixing ArnieniaDS and four of the Mckbitha-
rians. — The Mi^kbitharian Fathers enter upon a contro-
versy wilh the other Armenians. — The five points. "
Enthusiasm of the Armenians in hopes of a union. — The
conclusion of the controversy. — The Document entitled
« Invitation to Christian love, p
While things were in this deplorable
state, three pious Armenians, seeing that
the only means to put an end to the hor-
rors of the persecution were to effect the
projected unity through the proposed relig-
ious discussion and reconciliation, visited
four of the Venitian Mekhitharians who had
taken refuge in the Monastery of the Capu-
— 331 —
chins. Having narrated, with tears, the de*
plorable condition of the catholics , who
>vitbout spiritual leaders W3re exposed to
torments of proscription , they earnestly
entreated them to stop the fury of their
persecutors, as was in their power only
to do by meeting the principals among
then) and endeavouring to persuade them
to adopt conciliatory measures. The Mekhi-
tharia^s, however, could not conform to
such a wish, impeded as they were not
only by the strict order of the Propaganda,
but also by that of their own General Ab-
bot. The devoted Armenians, however, con-
tinuing their entreaties, the Mekhitharians
moved to compassion declared that for the
undertaking of such a step there was only
one way possible: to obtain permission
from the Latin Vicar, to whose immediate
authority they were subjected. Rejoiced at
such a declaration, one of the three Arme-
nians promised to obtain that permission,
and immediately set out for the Vicar's
palace. But instead of meeting the Latin
he met with the Armenian Vicar, from
whom he easily got what he required and
gladily repaired to the Capuchin Mona-
stery. The Mekhitharians thereupon, not
suspecting the truth of his assertion, and
following also the advice of the prior of
the Capuchins, who encouraged them to the
— 332 —
undertaking, immediately set out to meet
the principals among the dissenting Arme-
nians, by whom they were received with
great honour, and with the expression of
immense joy. They promised to do all in
their power to mitigate the sad condition of
the catholics, provided they would endeav-
our, on their side, to clear up the questions
which caused the troubles and to efiEect a
conciliation in the belief of the two divi-
sions.
This they promised, and being protected
by the most powerful of their adversaries
began without delay their religious confe-
rences. These lasted for about three months,
and the points of discussion' were the fol-
lowing :
1. Are there two natures, two wills and
two actions in Christ?
2. Does the Holy Ghost proceed from the
Father and the Son ?
3. Do the souls of sinners who repenting
have confessed their sins, go to purgatory,
where they are pardoned through the
grace of the holy Sacrifice and then go to
paradise ?
4. Is Peter the supreme head of the A-
postles, and do his successors possess the
same supremacy among the successors of
the Apostles?
— 333 —
5. Is Extreme Unction a Sacrament of
the Church, and is it necessary to admi-
nister it to those who are on their death
bed?
All these points were solved only by the
Gospel and by the witness of the writings
of the Fathers of the Armenian Church,
and the arguments made use of seemingly
proved that the doctrines held by the Ro-
manists were the most lawful and their
adversaries were therefore obliged to submit.
In the mean time the four Mekhitha-
T\ans, who were treated with the utmost of
honour and respect by all the Armenians,
were invited to preach and to celebrate the
holy Sacrifice of the Altar in their chur-
ches. And it was admirable to witness the
enthusiasm that reigned in all classes of
the people who expected anxiously the mo-
ment of that desired union which should
cause all dissensions and troubles to cease
for ever. The spirit of conviction as to the
right doctrine was such, that the name of
the Roman Pontiff being uttered by the
officiating priest during divine service,
the people present with one accord made
the usual response : « Orant him to tcs,
Lord, and have merer/, »
The conferences being over, and all ques-
tions being thoroughly and satisfactorily
— 334 —
settled, tbe Armenian Patriarch caused the
result to be published, so that all might
know and submit themselves to it. This
publication was entitled : « An Invitation
to Christian Lote^ » and is one of tbe most
interesting documents regarding one of the
most important episodes in tbe religious
history of Armenia , and a translation of
which is here given in order to enable the
reader to form a right idea of the doctrines
which were the cause of so much dispute
and enmity between the two divisions of
the same nation.
— 335 —
AN INVITATION TO CHRISTIAN LOVE.
We declare that the holy and orthodox
doctrine of the Armenian Church is this :
« Our Lord Jesus Christ is true God and
true man ;. heing at the same time Son of
God and Son of Man, consuhstantiai with
the Father by his divinity, and of the
same flesh with us by his humanity. —
Nierses the Gractful, Pastoral Letters.
Wherefore we affirm, against Nestorius,
One Nature instead of One Personality.
Likewise we uphold, against Eutyches,
Two Natures indivisible in One Christ, ac-
cording to the doctrine professed by the
holy Fathers and by the Councils.
For we do not divide into two natures
and into two persons the One Christ, as
did Nestorius, nor do we, as did Eutyches
and his followers, alter, blend, and con-
found two natures in one.
But we accept, as in duty bound, the
two natures as expounded by Gregory the
— 336 —
Great, the Theologian, in his letter to
Claudius, written in condemnation of the
doctrine of Apolynarus and his adherents,
and wherein he says, there are two na-
tures; declaring also the reason, « for He is
God and man ...» again he says : « If He
was twofold it is evident that he was so
by nature and not by individuality. »
As for our upholding One Nature, let
not a contrary teaching prevail ; such be-
lief being in accordance with the doctrine
of the orthodox teachers in the Church,
and especially of St. Cyril of Alexandria in
confutation of Nestorius, as he writes also
in his first letter to Secundus, that we
confess, with the Fathers, One Nature of
the Word made flesh instead of One Per-
sonality.
But we acknowledge that there are two
Wills and actions in that Unity, not dis-
cordant with one another ; the one divine,
when He would demonstrate the power of
His divinity, the other human when He
would manifest His participation in our
humanity. — i\^. the Grac^ul, Past Lett,
As we believe that a twofold — divine
and human — action exists in that Unitji
so we accept both these as appertaining
to one Personality, now God exercising
divine attributes , now as man assuming
those of humanity.
— 337 —
We confess the Holy Ghost as of the Fa-
ther and of the Son ; for according to the
Blessed Illuminator : « The Father is from
Himself; the Son is from the Father, and
the Holy Ghost is from Them and in
Them. » — Agathangelus.
Wherefore we say with Nierses the
Graceful : « The Holy Ghost proceeds from
the Father and takes from the Son. )>
And we therefore find in the book of
hymns : « Source of our life a**d salva-
tion, Thou, Spirit of the Father and of the
Son. »
As to the future state of the souls of the
departed, our belief is according to the doc-
trine of St. Gregory the Illuminator: « The
pnre dwell with Christ ; for He has said :
Where I am there also shall my servant
be. i — John, xii, 16.
He again says : « When death puts an
end to this terrestrial life, the soul is con-
veyed back to God who gave it, and the
body becomes earth whence He created it.
When the souls of the just and pure are
liberated from the flesh, angels and spirits
of Saints come forth to meet them and to
^.ccompany them into the Divine Presence
'With psalms and praises, exalting the ever-
lasting glory of the Omnipotent and most
Holy Trinity and praising the Bountiful
Clemency which transfers from the terres-
2 15
— 338 —
trial to the celestial state, from abasemeDt
to honour, those who are chosen and called
to His kingdom and glory. • — St. Gregory
the Ilium.
He also says : « As for those who are
strengthened in the holy love of Christ,
who have offered themselves to death...
they are saved... » and again : « Throagh
the grace of the Holy Spirit, the doors will
be opened to the life of beatitude in that
celestial abode where doth repose the con-
gregation of the Saints. » — Id.
With regard to the dead in venial sin,
and to those whose mortal sins have beea
remitted but who have not accomplished
their penance in this world, we offer op
prayers for them, saying : « Make them
worthy of Thy mercy, pardon and favour. »
We also chant in our litany : « Thou
Lord who art the grantor of pardon, take
away the sins of our departed ones, and
cause them to repose in the royal rest of
Thy habitation. » — Book qf Hymns.
The priest also supplicates in the holy
Sacrifice : « Remember, Lord, and have
mercy, and be favourable to the souls of the
departed and give them repose and light,
and place them among Thy saints in Thy
kingdom. » — Liturgy.
For thus our Blessed Illuminator taught
us when he said : « As for those among the
— 339 —
faithful who have sinned, hut who have
confessed and done penance, and having
partaken of the redeeming Sacrament have
departed from this life, they also shall he
remembered through the sacrifice of Christ,
and through the prayers and suffrages of
the poor, as well as through good works;
so that through the piety of the survivors
the dead shall be made alive, being renewed
and regenerated in everlasting life. »
Wherefore the temporary abode of such
departed souls as need assistance from the
Church is named by us Sta^e (ffutjuit) and
by others Purgatory (^#««i*Y»i*it);
The im; ious however, as well as infidels
and sinners who die unrepentant, we be-
lieve to be immediately damned and thrust
into hell ; we therefore repeat the words of
the Blessed Illuminator : « There is a diffe-
rent place for those who have despised His
laws, who have wallowed in the mire of
vice and sensuality and have committed
every kind of iniquity; their inheritance
will be outer darkness. Spiritual blindness
in this life is a preliminary punishment for
those whose minds and senses are dark
with vice; they are estranged from the life
of the world to come . . . and are thrust into
the fire of hell where there is weeping and
gnashing of teeth. » — Greg, the Ilium,
With regard to St. Peter the Apostle,
— 340 —
he is the chief of the holy Apostles and the
foandatioD'Stone of the Church : — thas
we sing in onr hymns : • Thoa who hast
appointed to he supreme in the company of
Thy chosen Apostles, the blessed Peter,
chief of the holy faith and foundation of the
Church. » — Book qf Hymns,
And the blessed Illuminator says : «...of
the Apostles assembled by Christ, the
bearer of their crosses, whose chief Peter. *
— Agctthang.
And again : « He made him the comer
stone of all the churches. * — Agathang.
And as each of the Apostles derived apo-
stolical authority from Christ, so all the
seats of lawful succession from the Apostles
possess by divine right, and according to
their rank and extent, the full authority
and jurisdiction of the Apostles, as is impos-
ed by the regulations of the Councils and
of the holy Fathers in accordance with the
words of Holy Writ : « Teach them to ob-
serve all things whatsoever I have com-
manded you ; and lo I am with you alway
even unto the . end of the world. » —
Matth.y XXVIII, 20.
The Sacraments also of the Church are
seven ; one of which, Extreme Unction, it
is necessary to administer to the sick in
danger of death, anointing them with olive
oil blessed by the priests 5 and this is done
— 341 —
in accordance with the directions of John
the Great, the Philosopher, contained in the
II** canon of the synod held by him : « The
oil for the sick ought to be blessed by the
priest, and the anointing should be accom-
panied by the oflfering of appropriate pray-
ers, as the Apostle James also prescribes :
« Is any man sick among you ? Let him
bring in the priests of the Church, and let
them pray over him, anointing him with
oil in the name of the Lord. And the prayer
of faith shall save the sick man : and the
Lord shall raise him up ; and if he have
committed sins they shall be forgiven
him. » — St Jams^ v, H-15.
342 —
Consequence of the allenipt for union. — Cmiimolion among
the lower orders. — The four Mekhilharlans exconiniuDi-
catcd. - They are absolx ed by (he Pope — EtchmbdziD
conquered by the Russians.
One of the good effects of these conferen-
ces was this, that the rigour of the perse-
cution against the Romanists was softened.
All well disposed people began to expect
with impatience the moment , when the
union being effected, all enmity and relig-
ious controversies should cease. The four
Missionaries also being indefatigable in
preaching love and charity, a number of
the Romanizing Armenians followed them
to the Armenian churches, where tbey do
more heard any thing contradictory to
their own religious sentiment and the Ro-
man catholic doctrine. All this, however,
was but a superficial success. For the spirit
of jeiilousy and discord was continually
working to destroy all good. Some ill dis-
posed fanatics, among the laity as well as
among the clergy , instigated the mob
against the contemplated union by repre-
— 343 —
seuting it quite under another aspect; the
consequence of this was a dreadful com-
motion. The patriarchal palace was taken
by assault, and the life of the four Missio-
naries was, for a moment, in danger. The
Latin Vicar on his side issued a decree by
which the Mekhitharian - Missionaries were
excommunicated, and penalties also publish-
ed for those among the Romanist Arme-
nians who should frequent the Armenian
churches.
This changed the face of the enterprise.
The four missionaries seeing themselves
made an object of aversion in the eyes of
the catholic Armenians, and quite unfit for
their own office , saw no other means
for salvation but by writing to Rome and
informing the. Holy Father of their under-
taking. For they had lost not only the pro-
tection of the Latin Vicar, but also that of
their own congregation, whence for several
reasons, they were expelled. The holy Fa-
ther on being fully informed of the good
intentions of the four Missionaries, sent im-
mediate order to the Latin Vicar at Con-
stantinople to absolve them from any eccle-
siastical censure, and to admit them in the
church as before. This was done and they
were re-habilitated, but they could not
regain admittance to the congregation
whence they had been expelled. Thus ended
— ?44 —
this attempt at the union of both divisions
of the Armenians ; a anion which, aceor-
ding to what the records attest, was sincere-
ly wished for by the Armenians of Etch-
miadzin.
After this event, in the year 1823, war
broke out between the Persians and Rus-
sians, in which the Armenians gave proof
of great courage. The Russians being at
length victorious, a large portion of Nortii
Armenia was annexed to the Russian Em-
pire, and thus Etchmiadzin, the pontifical
seat entered under the power and protee-
tion of the Russian government, to the
great contentment of all the Armenians.
vr
Tbe Iftst persecution against tbe Rotmaninng Armenians.'
Paul, the Armenian Patriarch of CoBstan-
tinople , having held his dignity eigbt
years, wished for a quiet life; wherefore, ift
the year i823, he resigned his authority*
The Armenians then having consulted eack
other, they elected a Vartabied Of the name
— 345 —
of Garabed, to succeed him. This Patriarch
was of a different character than that of
the late Patriarch. The irritation also caus-
ed among the Armenians by the unsuc-
cessful consequence of the late attempt of
union , having caused much excitement,
many of the ill disposed individuals insti-
gated the P-atriarch to take measures of
rigour against the catholics.
About this period the Turkish government
was involved in war against the Greeks.
When at Navarino, the Turkish fleet being
destroyed by the Christians, the Sultan's
rage was at the highest pitch. He wished
for some occasion to avenge himself against
the Christians. This being observed by the
Armenian Patriarch, he took advantage of
the circumstance to proceed against the
Romanizing Armenians.
He petitioned the Sultan, shewing how
the Latinized Armenians, being interested
for the Europeans, whose protection they
also enjoyed, were enemies to the Turk-
ish government, and served as spies to
the Latins. Wherefore it was necessary to
punish them , to drive them from the Im-
perial city, and to cause all friendly inter-
course between them and the Europeans
to cease.
This being suggested to the vindictive
spirit of the Sultan, it was not very difS-
2 15^
— 346 —
cult to persuade him to issue an order,
by which all the Romanizing Armenians
were to be immediately banished. This
occurred in the year 1827, the 27'*> of
December , and the Patriarch receiving
full authority, was charged with its exe-
cution. The first victims of this perseca-
tion were eight of the mq^t important
bankers among the Romanizing Armenians,
who were originally from Angorah ; all their
property was sequestered. The Patriarch
thought that if he could clear the Romaniz-
ing Armenians of the city from all those
who were originally from Angorah, the other
would easily submit to his wishes. For the
former were those who acted with fana-
ticism and were enemies of any projected
union. Wherefore after the first eight were
sent to exile, the Patriarch, on the tenth of
the following January, called an assemhly
of all the principal Armenians of both
divisions, and read to them the Sultan's
order by which all the Romanizing Ar-
menians originally from Angorah, who
within fifty years had established them-
selves in Constantinople, should in the
space of twelve days, leave the city and
depart for the interior of the country. This
was an intimation which no one could re-
sist. They were in consequence obliged to
sell, at a vile price, all they possessed, and
— 347 —
«
to part, escorted by soldiers, for their desti-
nation.
The number of these unfortunates amoun-
ted to several thousand and comprised men,
women and children, people of all ranks and
conditions. And what made matters worse
was that they were compelled to travel for
several -days during a most rigid season
before reaching their destination. The
means of transport were horses, of which
only those could make use who possessed
money. But of these last also not all
could enjoy that advantage; as the numb-
er of such animals was quite insuffi-
cient.
Thus despoiled of every thing these
wretched people left Constantinople and
began their journey in the middle of Ja-
nuary. Being compelled to travel through
uncultivated and inhospitable lands , day
and night they were exposed to the intem-
perance of the season. Many of them un-
able to bear the fatigue and exposure ,
and being also deprived of food, died on
the way.
The Romanist priests also of the same
origin, to the number of thirty two, were
banished to Angorah and Adalia, and there
placed in confinement. Perhaps they would
have there perished, as they were in want
even of daily bread, but that some of tho
1
— 348 —
pioQS among the christians of those pla-
ces, moved to compassion by their mis-
fortunes, administered to their wants.
Those of Angorah being thus expelled
from Constantinople, the Patriarch assembl-
ed the Romanizing Armenians, natives of
the city, and read them another order of
the Sultan by which they were summoned
to desist from any religious division, to
abandon the Roman doctrine, and to follow
that of the Armenians their brethren. In
order to effect this injunction of the Sultan,
they were ordered to abandon the neigh-
bourhood of the Latins, to give up their
habitations in Pera and Galata, and to re-
move to the interior among the Armenians.
Thus all relation with the Latins was to be
cut off and they could attend the Armenian
churches only. Under such conditions they
might remain without molestation, other-
wise they would incur the penalties with
which government had ordered him to visit
the disobedient.
The catholic Armenians of Constanti-
nople obeyed the order of the Patriarch,
abandoned their homes in Pera and Galata
and settled among the other Armenians.
But no force could make them renounce
their persuasion. Whereupon the Patriarch
caused them to be banished to different pla-
ces. Many of these unfortunate people seeing
i
— 349 —
persecution so near their doors , sought
refuge in Russia and in other countries, and
remained there. The remnant of the catho-
lic priests, however, were condemned to
perpetual banishment ; they therefore took
refuge in various parts of Europe, and were
hospitably received by the Latin clergy.
Thus the Armenians of Etchmiadzin
were victorious in their attempt, and had
almost cleared the city from the catholics,
whom they had dispersed every where. But
this excessive rigor against the catholics
eould not shake the justice of their cause;
they remained faithful to their tenets
and were comforted by the courage and
abnegation of some devoted priests, who
taking their lives in their hands sought
them out, visited, and confirmed them in
their faith.
VII
Emancipfttion of the Catholic Armeniaos*
This persecution of the catholic Arme-
nians was the most impolitic proceeding to
which the Sultan could have given his
consent. The chief dignitaries of his own
— 350 —
religion were contrary to so much rigor;
and the victorious arms of the Russians,
with whom he was then at war, cooperated
in convincing him of the hastiness and im-
policy of such severity. He therefore decided
to avail himself of the mediation of the
Powers of Europe , especially of that of
France, and to rescind his decree against
the catholic Armenians. This he did by
puhlishing a new edict, enabling the ca-
tholic Armenians to return to Constanti-
nople and ordering the restitution of their
property; this edict was faithfully put in
execution, and the unfortunate exiles, after
three years endurance of misery and suffer-
ing, were restored to their former state.
But in order to impede any further relig-
ious troubles and persecutions, it was de-
creed by government, that the catholic Ar-
menians should thenceforward form a sepa-
rate body presided over by a catholic Pa-
triarch of their own choice, and quite inde-
pendent of all ecclesiastical control. They
were left free to frequent the Latin chur-
ches, as well as to build new ones, and to
perform the religious ceremonies according
to their own rites. Thus was the Armeno-
Roman catholic church called into an orga-
nized and completely emancipated exis-
tence.
Eager to avail themselves of the advau-
— 351 —
tages which this happy change in their
coudition afforded them, the catholic Arme-
nians proceeded at once to the election of
their own Patriarch. For this purpose ninety
beads of the principal families at Constan-
tinople^ together with six priests, held an
assembly, at which a Vartabied named An-
thony Nurigian, a worthy, pious and wise
man, was elected. He had been educated at
the Propaganda in Rome where he was
then actually living in exile. On bis election
being notified to him, he was immediately
presented to Pope Pius the Eighth, who
consecrated him, July 11*** 1830, archbishop
of the catholic Armenians of Constantinople
and of the provinces, honouring his chair
with the authority and title of Primatial
residence. He was authorised in the same
time to consecrate about ten bishops, and
to appoint them to as many dioceses in his
province as he might judge necessary. He
was moreover charged faithfully and scru-
pulously to observe the national customs in
the performance of the sacred rites, the al-
teration of which had so often been the
cause of troubles.
On the arrival of Nurigian at Constanti-
nople the Sultan refused to acknowledge
him, declaring his election null , as made
without the imperial approval and confir-
mation. The electors were therefore again
— 352 —
summoDed to proceed to a new election to
be conducted in conformity with govern-
ment regulations. A second assembly being
beld , the choice fell on one Jacob Cbu-
kburian who was elected to be the first
chief of the catholic division. He, however,
declining to accept charge of ecclesiastical
affairs it was established that Nurigian
should preside over the Church, while Cho-
khurian shouW conduct of the civil govern-
ment of the nation.
It is not uninteresting to observe that
thus from the very outset of the indepen-
dent existence of the Armeno-Roman Church,
the temporal authority was separate from
the spiritual and administered by a sepa-
rate head ; one an archbishop primate, and
the other a Vartabied of some merit and
bearing the title of Patriarch. This ar-
rangement being put into execution, Chu-
kburian was presented to the Sultan, A.
D. 1831, by whom he was invested with
the robe of office as civil governor of the
catholic Armenians.
This division of the two parties ac-
cording to their respective rites , put an
end to all troubles and persecutions. While
the catholics attached themselves strictly
to the church of Rome, the other Arme-
nians followed their own persuasion and
endeavoured to strengthen the pontifical
— 353 —
authority of Etchmiadzin. All relations
between the two parties ceased, and so
complete was their mutual estrangement
that they appeared to be of totally op-
posite races. From this time the Pontiffs
of Etchmiadzin ceased from all correspon-
dence with the Roman Pontiffs,
— 354 —
THE ARMENIANS OF ETCIL>IIADZIN.
VIII
The Armenians of Etchmiadzin. — Bishop John succeeds
Ephraini in the pontificate. — Stephen Aghavni is appoin-
ted Patriarch at Constantinople. — The Prutcslanl Missio-
naries and their proceedings. — Change of Patriarch;!.—
An execution for the Christian faith. — A general assem-
bly at Etchmiadzin liy which Nierses the Fifth is appoin-
ted Pontiff of the Armenians. — Proposition of the Em-
peror Nicolas. — Honours conferred by the Emperor upon
the Pontiff Nierses.
The Armenians haying been thus divid-
ed by their spiritual heads into two bran-
ches, according to their religious persua-
sions, lived notwithstanding in a peace-
ful state, as they were awed by the gov-
ernment; still a spirit of hatred and an-
tagonism existed between them.
The succession of the Pontiffs at Etch-
miadzin continued regularly, and without
suffering any molestation , uuder the pro-
tection of the Emperor of Russia.
During the last troubles the reigning
— 355 —
Pontiff at Etchmiadzin was Ephraim then
a venerable old man ; who after having
held the pontifical dignity twenty two
years, resigned his dignity and retired to
the convent of Haghpad, where he died A.
D. 1831.
The clergy of Etchmiadzin then elected
bishop John to succeed him, and with the
consent of the Emperor of Russia Nicolas,
he took possession of the pontifical dignity.
It was during his pontificate (1836), that
the Russian Government, with the object
of uniting the Armenian Church to the
Russian, enacted a new regulation in vir-
tue of which its priveleges were almost
abolished, and its government was placed
under the authority of a new Synod.
The reigning Pontiff weakly allowed
himself to be awed into subscribing the ac-
ceptance of the new regulation. The re-
monstrances, however, of the nation, inspir-
ed the succeeding Pontiffs with courage to
oppose its execution, and incited them to
procure its abrog*ation.
Garabed, Patriarch of the Armenians of
the same branch at Constantinople, in the
year 1831 resigned his dignity and was
succeeded by Stephen surnamed Aghavni.
It was during the time of his sway that
the American Protestant missionaries found-
ed schools at Pera and Bebek where they
— 356 —
admitted Armenian boys to a free educa-
tion. Their main object being to introduce
the doctrines of their persuasion among
the Armenians, they began to teach and
preach against fasting and saints- worship,
against transabstantiation, the Virgin Ma-
ry, intercession of the Saints, and other
points of belief of the Armenian Church.
This was observed by the principal Ar-
menians, who having remarked the indiffe-
rence of the Patriarch, they sent for Jacoh,
bishop of Marsuan ^nd Amassia, and ap-
pointed him temporarily as counsellor to
the Patriarch, enabling him to act accor-
ding as he should see prudent and necessary.
His first act therefore was. to exile several
Armenians whom he supposed inclined to
protestant ideas. He then from the altar
publicly anathematised Luther and his doc-
trines. Lord Canning, the English ambas-
sador at Constantinople, complained how-
ever, to the Turkish government of these
proceedings of the Armenian, as well as of
the Greek patriarch who had acted in the
same way, and in consequence an imperial
reprimand was directed to the Armenian
patriarch, while the Greek patriarch was
destituted.
Jacob, the Patriarch's counsellor, then
charging his superior with being an ac-
complice of the Lutherans, succeeded in
— 357 —
causing his ejectment from the patriarchal
chair and in obtaining possession thereof
for hinr^self, A. D. 1839. His sway did not
last long, as his proceedings brought on
him such contempt that he was obliged to
resign his dignity in the year 1840, and
Stephen was restored.
This unfortunate Patriarch was , how-
ever, again destituted in the following year
by order of the government, when bishop
Asdvadzadur , a native of Constantinople,
was appointed to succeed him, A. D. 1841.
In the year 1843, an Armenian youth of
the name Joachim, — who about four years
before had apostatized and become a Maho-
metan but had afterwards repented and
again become a christian, — was betrayed
into the hands of the Turks, who tortured
him in order to make him once more deny
Christianity. His parents thereupon had
recourse to the Russian ambassador, .who
directed them to Lord Canning. The latter
immediately sent to the Vizir requesting
him to release the youth from torture. The
Vizir promised the Ambassador to spare the
youth's life, yet through the fanatic oppo-
sition of the chief Mufti the youth was
condemned , and after atrocious tortures
throughout which he continued steadfast in
his faith, he was beheaded.
Thereupon all the ambassadors at Con-
— 358 —
stantinople protested in the names of their
governments, and such was the pressure
they brought to hear that the most tolerant
laws were enacted and thenceforth every
one, Turk or Christian, was enabled to em-
brace whatever religion he might choose.
A notable consequence of this freedom was,
that all denominations of Christian could
built belfries to their churches, and malce
use of bells to call the faithful to divine
service, a privilege of which the Sultan's
Christian subjects had before been de-
prived.
A year before this event on the death of
John the Armenian Pontiff at Rtcbmiadzin,
it was established that the most influential
chiefs of the Armenians should be invited
to Etchmiadzin to hold an assembly to
elect a Pontiff according the general will of
the nation ; the election of the new Pontiff
was therefore protracted for a year. The
various representatives being assembled in
Etchmiadzin the assembly was held May
18*** 1843, and its unanimous choice fell,
upon Nierses the Fifth from the village of
Ashdarag, bishop of Bessarabia, Crimea and
Nakhjuan a man of great repute and talent.
His election being notified for the imperial
sanction, the Emperor Nicolas invited h'm
to St. Petersbourg. In the year following
Nierses set out on his way to that city,
— 359 —
where be was received with much honour.
After several conferences with the Em-
peror, the latter suggested the fusion of
the Armenian Church with the Russian :
« There is one Lord, said the Emperor to
the Pontiff, one Faith, one Baptism and one
Church; why then should the churches of
Russia and Armenia be divided ? Is there
not any possibility for us to be united in
religious discipline, in rites and ceremonies
as we are one in the faith ? » To which
Nierses replied: « Your Majesty desires to
effect the fusion of the two churches; but
in what way ? Shall the new serve the old,
or the old serve the new ? Which of these
two is the rightful and according to the
will of God? ' The Emperor remained
silent.
At an other time the Emperor wished
him to change his cowl for that of the
Russian Patriarchs. But Nierses replied that
on the day he was consecrated priest he
had vowed to enter his grave with the same
cowl , and therefore he could not obey his
wish. The Emperor thereupon caused him,
as a honorable distinction, to wear a cross
of diamonds upon it.
•I...- - <•
— 361 —
:o be counted and found their number a-
uounted to about eight thousand. He then
:ook measures to compel them to re-em-
)race the doctrines of their Church, and in
consequence their number was reduced
:o about one thousand. He then anathe-
natized the leaders that remained, among
whom was a priest, and ordered the Ar-
menians of his Congregation to cease all
ommunication with them. Becoming thus
jdious to their fellow citizens, they, by the
idvice of the American Missionaries, com-
}lained of the Armenian patriarch to Lord
banning. The English Ambassador having
aid their complaints before the Vizir, the
atter summoned Matthew, the Armenian
Patriarch, to his presence. Matthew has-
tened to obey the Vizir's order, and hav-
ii)g related to him the cause and his-
tory of the afiiair he was directed by the
Vizir to justify himself before Lord Can-
ning. The Patriarch being courteously
received by the English Ambassador, ex-
plained that he had been obliged to pur-
sue the course he had adopted as the
Americanizing Protestants preached a-
gainst and denied even the Sacraments
of Baptism and the Communion, Sacraments
which had been always admitted by the
Church of England itself. On receiving this
explanation Lord Canning applauded the
2 16
— 362 —
Patriarch's procedare and gave orders that
no more sach complaints should be brought
to his notice. The Protestant Armenians,
though after this eyent their number was
still further reduced, yet continued in their
efforts to form a separate body and even-
tually succeeded , by means of the Ame-
rican and Prussian Ambassadors, in obtain-
ing a firman or Imperial decree by which
they were constituted a separate branch,
free and independent of the authority of
the Armenian Patriarch , their chief as-
suming the title of « Protestant Effendy. »
Matthew after this event continued to
occupy himself in promoting the welfare
of his Congregation. He instituted schools,
built churches and caused an Armenian
journal to be printed at Constantinople
which still regularly appears under the
name of Massis. Being a man of talent and
activity he continued to exercise his au-
thority and to execute all he thought use-
ful, without consulting the chief Arme-
nians, as he ought to have done. The lat-
ter desiring to have some share in the
administration of national affairs, address-
ed a petition to the Vizir, who issued an
order, A. D. 1847, for the establishment of
two counsels; one for ecclesiastical affairs
to be composed of twelve priests, the other
to consist of twenty laymen for civil afbirs.
— 363 —
These two counsels, however, were to be
presided over by the Patriarch himself.
In the following year, 1848, Cardinal Fer-
rieri was sent as Nuncio by the Pope to Con-
stantinople, and all the chiefs of the different
nationalities were ordered by the Sultan
to visit him and compliment him on his
arrival. Matthew accordingly visited him
and was well received; the Cardinal re-
turned the visit and was received with all
honours , the Patriarch himself advancing
to receive him at the head of twelve priests
and two bishops. This friendly reception
caused the Cardinal to propose a reforma-
tion of the errors existing in the Armenian
belief; thereupon a discussion was opened
between the Cardinal and the Armenian
Patriarch , in order that the Armenians
might prove their creed. The points dis-
cussed were those we have explained in the
« Invitation to Christian love. » According
to the records, the Cardinal was surprised
to find how he had been misinformed as
to the errors attributed to the Armenians.
The principale discussion, however, took
place with regard to the supremacy of
the Pope. The Armenians said : « We
acknowledge and believe the Pope of Rome
to be first among all bishops. His right
it is to preside in the councils whose
members are the bishops of all christian-
— 364 —
ity. We however , maintain that the au-
thority of the oecumenical councils is su-
perior to that of the Pope. »
This discussion lasted for three hours,
but had no effect in producing the union
of the Churches as desired by the Cardinal.
After this event several of the principal
Armenians moved by personal antipathy-
sought to constrain the Patriarch to re-
sign his dignity. Matthew, however, re-
mained firm, and his adversaries thereupon
had recourse to the Vizir, who ordered him
to be destituted. This coming to the know-
ledge of the people, they insisted on and
obtained the ex-patriarch JacoVs re-ap-
pointment.
In his days, in the year 1857, Nierses
the Pontiff of Etchmiadzin suddenly died
in the city of Tiflis. He had enjoyed his
dignity for fourteen years, all of which he
spent in promoting the welfare of his flock.
He instituted schools and appointed effi-
cient teachers. He made many improve-
ments in the pontifical residence and in-
creased its revenues. He died at the age of
ninety six leaving a honourable name, and
was regretted by all Armenians.
The year after his death the national
representatives were again summoned to
Etchmiadzin and an assembly was held
for the purpose of electing a new Pontiff.
— 365 —
Of the three candidates Matthew, the ex-
patriarch of CoDatantinople, was elected.
His election was notified to Alexander Em-
peror of Russia , who sanctioned it and
ordered his Ambassador at Constantinople
to inform the Sultan of the election of the
new Pontiff and of the Emperor's sanction,
and at the same time to request the Sal-
tan's permission to enable Matthew to pro-
ceed to the See. This was immediately
granted, and the new Pontiff left Constan-
tinople on board a steamer of the Russian
navy, offered him by the Granduke Cori-
stantine, then at Constantinople. Matthew
proceeded to Pothy , whence he reached
Tiflis. Thence he proceeded to Etchmia-
dzin, every where on his way receiving
the homage of the people.
Before Matthew left Constantinople, Ja-
cob the Patriarch resigned his dignity and
was succeeded by George bishop of Brussa,
who, unable to allay the continual discords
he witnessed among his flock, became so
disgusted with his want of authority and
influence, that he gladly resigned in fav-
our of Sarkis, bishop of Adrianople, who
was therefore elected to succeed him. One
of the events of his time was the burial
of a fanatical individual among the Pro-
testant Armenians. This person had much
irritated the Armenians, by his continually
— 366 —
blaspheming their religion and by calling
their churches temples of idolaters. On his
corpse being carried out to be buried in
the cemetery of the Armenians, the people
arose in a body and prevented its burial
in that place. The English and American
Ambassadors then complained to the Ar-
menian Patriarch but without efiEect; where-
upon they referred the case to the Vizir,
who immediately sent a body of soldiers
to force the Armenians to bury the corpse
in the cemetery. The Patriarch then pre-
sented himself at the head of the mob
declaring that he was decided to fall at
the head of his people in defence of the
sacred place, rather than allow its sanc-
tity to be profaned by the burial of such
an enemy to their Church. The oflScer com-
manding the detachment, seeing the reso-
lution of the people to fight in defence of
the place, wisely refrained from proceed-
ing to extremities and referred to the au-
thorities, who at once decided on allowing
a separate cemetery for the Protestant Ar-
menians. Thus the tumult was pacified.
After this event a national statute was
promulgated for the better government of
the Armenians by the patriarchal author-
ity. This occurred on the 12**" May 1860.
In the meantime Matthew the Pontiff
who had proceeded to Etchmiadzin and had
— 367 •—
taken possession of the pontificate, conti-
nued to exercise the duties of his office
with much care and ability, endeavonring
to promote the welfare of his people and
of the clergy of Etchmiadzin. He, however,
could not always content all, and finally
a faction was formed with the object of
deposing him from his dignity. This danger
was , however , conjured by the interven-
tion of the Armenians of Constantinople,
and a conciliation was effected between
the Pontiff and his antagonists.
Matthew subsequently died in the year
1865, leaving as Pontiff the reputation of a
weak and inconstant character.
The Armenians of Constantinople then
elected his successor to the pontificate in
the person of George of Constantinople,
who in the year 1867 proceeded to Etch-
miadzin and was anointed Pontiff of all
the Armenians. The See still enjoys the
benefits of his paternal care and with him
our biographical history of the Armenian
Pontiffs ends.
As for the Patriarchs of Constantinople,
since Sarkis of Adrianople several others
succeeded to that charge-, but no event of
great interest occurred. That chair is at
present filled by Nierses, to whom we wish
long life and happiness hereafter.
— 368 —
THE ROMAN CATHOLIC ARHEKURS.
If origfaD, ~ Cfcukburian. — The Counsel sf Teo. — Tbe
first church of the c«l holies, — Saecession of Pulriarcks.—
The catholic dergy . — The coHeges of the MeUutharians.
•^ Tbe Patriiirch Garabied Essayan. — Haasun. — Death
of Nurigian, — The Primaf e Marosh. — Hassun appointed
at first Vicar, then a Bishop Coadjutor. — The Patriarch
Gambled resigns his authority and Hassun assumes tbe
sane. — Hassun is i^ochumed Primate of the eatbolir
Armenians.
As a eomplement to the brief account
already given of the religious history of
the Armenians of Etehmiadzin after the se-
paration, we subjoin a relation of the events
that occorred in the Community of the ca-
tholic Armenians after their emancipation
from the authority of the Armenian Patri-
arch. .
The reader will recollect that when the
emancipation of the catholic Armenians
was decreed by the Sultan, an order was
gent to them to elect from among them-
— 369 —
selves one worthy to be their chief and to
be responsible for them to government.
Pope Pius the Eighth hearing of their
emancipation, sent his blessing to all the
catholic Armenians and wrote to them to
proceed immediately' to the election of a
Patriarch, desiring also to be informed as
to the person of their choice in order that
he might confer upon him a bishop^s mitre.
Thus both authorities, civil and religious,
acknowledged the right of the nation to
elect and appoint their own Spiritual and
Civil leaders. And it was by the people^s
own free choice and election that Nurigian
was presented to the Pope to be consecrated
first bishop of the catholic Armenians of
Constantinople.
The Turkish government, however, find-
ing the election of Nurlgian defective in
form and being therefore unwilliag to - con-
firm his authority as Patriarch, tke Arme-
nians were summoned to a second election.
Thus by the election of Jacob Chukhurian
to the patriarchate, the national government
was divided ; the spiritual was confided to
bishop Nurigian, and the civil to the pa-
triarch Chukhurian. A counsel composed of
ten members and a chief, chosen among
the leading laymen, was to act with the
Patriarch and to aid him in the duties of
his government.
2 16*
— 370 —
Thus the religious and ciyil affitirs of the
catholic Armenians having taken a definite
form, the nation hegan to enjoy peace.
They commenced the erection of their
first church, which was shortly after com-
pleted and dedicated to the Holy Saviour.
Great enthusiasm then prevailed ; Nu-
rigian following the Pope's advice order-
ed the church according to the Armenian
rite, ohliging the clergy to fulfil the cere-
monies according the national custom. Im-
mense was the joy of the people to see
their own national rites performed in the
first church huilt by them, after their long
compulsory attendance in the Latin chur-
ches which their belief imposed on them.
Chukhurian, the first Patriarch, died after
holding the patriarchal dignity two years
and eight months, and the Congregation
appointed Yartabied Paschal Chukhagian to
succeed him. His career was brief. He died
A. D. 1835. His successor was F. Gregory
Enksergian, a Mekhitharian from Vienna.
During this time the catholic clergy had
much increased in number. All those who,
during the last persecution, had been exiled
or had fled , returned to Constantinople.
Among these were the members of three
different monasteries, three different systems
of education. The scholars of the Propa-
ganda formed a fourth group of lay priests*
— 371 — •
Thus the catholic ecclesiastical body was a
composition of foar different elements ,
^hose opinions and aspirations could not
be altogether in unison. All, however, were
instructed in the doctrines of the Romish
persuasion, wherefore, above all, they were
true catholics.
But the spirit of nationality, the sense of
patriotism, was a point in which not all, in
consequence the diversity of their educa-
tion, could have the same feeling. Some,
who had absolutely devoted themselves to
the benefit of their nation, wished scrupu-
lously to maintain Armenian rites as they
had come down from their ancestors; no al-
terations, no modifications, no foreign in-
troductions being admissible with them.
This exclusiveness was a matter of com-
plaint and discord between the catholic
clergy, and the people could not fail from
being influenced by their dissensions.
About this time the Mekhitharians of
Venice, who already possessed the sympa-
thy and esteem of the people, began to ex-
ercise a greater influence. Two Armenian
benefactors had bestowed upon them capital
for the erection of colleges, where Arme-
nian youth could receive a free education
under their care. One of these colleges had
been already in operation in Padua, since
the year 1834, and a number of Armeniaa
— 372 —
yootli, taken principally from among the
Armenians of Constantinople , were there
enjoying the benefits of a free education.
The second college was to be inaugnrated
at Venice in the following year. These were
such means as could not but increase the
influence of the Mekhitharians among the
catholic Armenians, who moreover admired
in them the self-denial of true patriotism.
So much had the example and activity of
that congregation already impressed the
nation that a patriotic spirit and enthusia^
Stic desire for general instruction and na-
tional progress every where sprung up.
But jeidousy was as usual, destined to
create enmity between the difiEerent ele-
ments of the clergy, and to trouble the ca-
tholic Armenians by causing divisions a-
mong them.
Buch was the condition of the catholic
community about this time , when the Pa-
triarch Gregory becoming involved in the
question concerning the performance of the
national rites, and slighting the orders of
the Primate Nurigian, the Armenians re-«
solved to destitute him. He was therefore
obliged to resign his authority, having held
it but eight months and by general consent
€rarabied Essayan, from the Mekhitharians
of Venice, was appointed to succeed him
on the first month of the year 1836. He
— 373 —
was the fourth Patriarch, who in the short
space of five years had succeeded as repre-
sentant of the catholic Armenians with the
Turkish government.
About this time Hassun appeared on the
scene. He was sent to Rome in the year
1825, and haying afterwards been admitted
as a scholar in the Propaganda, be. was
consecrated priest and sent to Constanti-
nople in the y^^^ar 1835, where he took up
his residence in the priory of St. Saviour's
church. Several of the malcontents among
the lay clergy having joined Hassun, they
began to intrigue for the possession of the
Primate's authority. At length Nurigian
having fallen dangerously ill, an order was
procured from the Propaganda, which or-
dered him to commit his authority into the
bands of Hassun. This was the first step in
bis career.
Not long after Nurigian died A. D. 183&
The catholic Armenians having held an
assembly in the church of the Holy Sav-
iour, under the presidency of the Patriarch
Garabiedy Yartabied Marush was elected by
general consent the second Primate Bishop*
The result of the election was immediately
notified at Rome , and the Pope directed
the newly elected bishop to proceed to
his destination.
Marush on arriving at Constantinople
— 374 —
assumed the gOTemment of his Chnrch
and appointed Hasson, then stiU a simple
priest, his Yicar. He then established a
mutual correspondance with Garabied the
Patriarch, and thus the two aged digni-
taries endeayonred to promote the welfare
c^ the catholic Armenian Community.
Some time after, Yartabied Hassuu tak-
ing advantage of the advanced age of
the Primate, succeeded in persuading the
Propaganda to appoint a Coadjutor Bishop
to help the Primate in the spiritual gov-
ernment. The choice of such Coadjutor
fell upon the proposer himself; thereupon
he was invited by the Propaganda to pro-
ceed to Rome, where he was consecrated
bishop and sent back to Constantinople
with special instructions. This occurrence
took place in the year 1842 and as it
was done secretly and without the parti-
cipation of the nation , it afterwards be-
came a cause of trouble and discontent.
Some time after the Patriarch Garabied
thought necessary to resign his dignity,
when Hassun succeeded in obtaining it
and was proclaimed civil Patriarch of the
Catholic Armenians in the year 1845.
In the next year Marush the Second
Primate Archbishop of the Catholic Arme-
nians died; when Hassun produced a do-
cument dating from the year in which
— 375 —
he was consecrated bishop , in force of
\9hich, and by order of the Propaganda,
he was to be acknowledged the lawfal suc-
cessor of the late Primate.
Since that time the history of the catho-
lic division is a succession of sorrowful
events, and it is perhaps wise to defer their
narration to a future time.
— 31T —
FIRST AND SECOND CENTURY.
I. — Origin of Christianity in Armenia. — Abgar's
Me&sengers to Marinus. — Abgar^s li^tter (e
Jesus Christ. — Our Lord^s answer. — His
portrait. — Thaddeus the Apostle. — Prinee
Sanadrug 9
II. — King Anane. — Martyrdom of the bishop
Adde. — King Sanadrug. — Queen Helena. —
Return of St. Thaddeus to Armenia. — Chry-
sos and his followers. — Martyrdom of St.
Thaddeus 15
III. — The Apostle Bartholomew and the portrait of
the Virgin. — He erects a Nunnery. — Seve-
ral conversions effected by him. — He is mar-
S' red. — The nuns. — Jude the Apostle. —
elics of the Apostle St. Thomas. — Some of
the Seventy two disciples. — Chrysos and Su-
kias. — Tne martyrdom of Chrysos and his
followers 19
THIRD CENTURY.
I. — Christians in Armenia during the time of king
Chosroes. — Anag. — Gregory the Illumina-
tor and his sons. — Tiridates 25
FOURTH CENTURY.
I. — The Ripsimtans. — A divine punishment inflic-
ted upon the king Tiridates and his people. —
Chosrovitukht receives a divine revelation
St. Gregory is released from the pit. — The
relics of the Ripsimians. — The healing of the
king and his people 30
— 378 —
II. — St. Gregory is elected to be spiritual head of
the Armenians. — His journey to Cesarea and
his ronsecration. •— The relics of Si. John. —
St. Gregory returns to Armenia. — King Tir»-
dates and his Court are baptized. — Cfchmia-
dzin is built. — Festivities. — Arisdagues ap-
pointed yicar. — St. Gregory and Tiridates go
to Rome. — St. Gregory is appointed by Pope
St. Silvester High Pontiff of the Armenians. 57
HI. — The Council of Nice. — The First National
Council. — The addition made by St. Gregory
to the Nicean Creed. — Death of St. Gregory.
-— His remains. — Arisdagues. — Vertanes. —
St. Jacob of Nisibis. — St. Gregoris Pontiff of
the Aghuans. — Death of king Tiridates. —
Queen Ashkhen and Khosrovitukhl. — Death
of the Pontiff Vertanes 42
IV. — Hussig. — Julian the Apostate. — Daniel. —
The two sons of Hussig. — Parnerseh. — Nier-
tes. — The Council of Ashdishad and the im-
provements introduced by St. Nierses in the
government of the Church. — He is consecrated
by the Armenian bishops High Pontiff of the
Armenians 49
y. — St. Nierses mediator of peace between king Ar-
shag and Theodosius. — He anathematizes king
Arshag. — St. Nierses proceeds to Constanti-
nople. — His banishment and release. — Assi-
stance granted by the Greeks to the Armenians.
— The Council of Vagharshabad. — Death of
St. Nierses 54
VI. -« Shahag. — Zaven. — Asburagues. -*- Isaac the
Parthean. — The Urn containing the relics of
the Ripsimians. ~<- St. Mesrob 60
FIFTH CEinUBY.
1. -^ Invention of the Armenian Alphabet. -* Trans-
lation of the Bible. — Confusion in Armenia. —
St. Isaac and Mesrob take refuge in the Gretk
division of Armenia 65
II, — Return of St. Isaac to the Persian division of
Armenia. — Regulation of the Church ceremo-
nies and of the Ritual. — The Council of Va-
gharshabad and its canons 69
— 379 —
Canons of the Synod of Vagharskabad. ... 73
HI. — Deposition of St. Isaac from bis authority. —
Surmag, Purkishow, Sfaemuel. — The Council
of Cphesus. — The letter of tbs Fathers of the
Council. — The Syrian heretics. — The as-
sembly of Asbdisbad 76
ly. .^ Death of Shemuel, of St. Isaac and St. Mes-
rob. — Joseph of Hogbotzim. — The assembly
of Shahabivan. — Cousequence of the Varta-
nian religious \var. — Melide is elected Pontiff.
— Martyrdom of the St. Levontians. — Suffer-
ings of the chiefs and their return to Armenia. 81
v. ~ Moses the First. — Kewd. — Christopher the
Ardzerunian. — John the Mantagunian. —
Papguen of Othmus. — The relics of St. Grego-
ris and Si. Elisbe 87
VI. — The Council of Chalcedonia. — Zeno's letter.
— The synod of Vagharsbabad where the
Council of Cbalcedon is rejected. — The doc-
trine of the Armenian Church on this point. • 90
VII. — Samuel of Ardzgue. — Religious persecution. 97
SIXTH CENTURY.
I. — The Synod of Duin. — Succession of the Pon-
tiffs. — The sacred Likeness of our Lord. —
Persecution against the Christians. -^ Moses
the Second and the reform of the Armenian
Calendar. — Heresies of Julian of Halicarnas-
sus. — Hizdipuzd. — The Georgian pontiff and
(he Council of Cbalcedon 99
II. — The pontiff Abraham and Gurion 104
SEVENTH CENTURY.
I* — - Division of the pontifical jurisdiction. — The
pontiff Gomidas and Ripsima*s relics. ■>- Chris-
topher the Third. — Yezer. — The Council of
Cbalcedon is accepted by the Armenians —
John Mayrakometzi. — The Armenians of the
Greek division introduce changes in their eccle-
siastical ceremonies 106
II. — Nierses the Builder and the relics of St. Gre-
gory. — The Synod of Duin. — Disputes be-
— 380 —
tween the Greeks and tbe ArmeniaDS. — John
Digorensb. — The Cross of Varak 411
III. — Successaoo of the Pootiffs. — The Saraceot in
Duin. -^ ihiWd Duioensis. il5
EIGHTH CERTURT.
I. — Death of Isaac the Pootiff. — Eliah his socces-
sor. — The martyrs Yahan of Kogbtheo and
Susan i48
II. — John the Fourth. — A Synod in Duin. —
DaTid the First. ~ Tiridates the First and {he
Second. — Sion and the Synod hM in
BardaT. — Canons 42'
Canons of the Synod of Bardav \ih
III. — Isaiah and other Pontiffs 127
VINTH CENTURY.
I. — Joseph the Pontiff and Khocima the GoTernor.
— David the Second. — Martyrs. — John the
Fifth. ~ Bugha the Tyrant 429
II. — Zachariah the Pontiff. — Pholius and the
Council of Chalcedon. — The Synod of Shirag'
aran. — George the Second. — Ashod tbe Pa-
kradunian is crowned king of the Armenians.
_ Mashdotz the Second. — John the Sixth. . 431
Canons of the Synod of Shiragavan , . . .133
TENTH CENTURY.
I. — Enmity of Yussof. -^ John the Pontiff a pris-
oner. — Sampad is tortured on account of bis
religion. — The feast of the third of Juno. —
Stephen the Second. — Theodore the First. . 138
II. — Eghishe. — Ananias Mogatzy, and Jacob bi-
shop of Sewnies. — Enmity of the Greeks and
persecution caused by them. — Vahan and the
troubles on account of tbe Council of Chal-
cedon 141
III. — Stephen the Third. — He is imprisoned.—
Khatcbig.... Death of Vahan the exiled Pontiff.
— Gregor of Narcg. ^ A Synod io Ani. —En-
— 381 —
mity of Ihe Greeks Snrkis (he First. — The
Seat of the spiritual government is fixed in Ani. i44
ELKVENTH CENTURY.
I. -^ The Sect of the Thontrasuians. — Sumpad Ihe
Thontraguian. — Peter the Kedatartz. — Deos-
koros. — A Synod in Ani. — Kbatchig ihe Sec-
ond. -— The Greeks endeavour to force the Ar-
menians to conform to the. rites of the Greek
Church. — Gregory Yegayasser. — George Lo-
rensis. — Communications between the Arme-
nian PonliflTand Pope Gregory the Seventh. - -
Parsegb is elected Pontiff in Ani. — Four Pon-
tiffs at once 150
TWELFTH CENTURY.
I. — The Zerazadig or wrong Easier. — Parsegh
succeeds to Gregory Vegavasser. — Gregory
the Third. — The origin of the pontificate of
Aghthamar. — Gregory and the assembly at
Jerusalem. — The pontificate at Hromgla. —
Nierses the Graceful. — The union of the Ar-
menian and Greek Churches is proposed. —
Gregory the Fourth. — Assembly. — Dudeor-
ty a rebel.— Correspondance between the pon-
tiff Gregory anS Pope Lucius. — The Latin
Mitre is adopted by tne Armenian bishops. —
The convent of St. James at Jerusalem. — Gre-
gory the Fifth. — Gregory the Sixth. — Nier-
ses Lampronensis. — Conrad Archbishop of
Magunzia and his three conditions . . . .462
THIRTEENTH CENTURY.
I. — John the Seventh. — Illegal elections of Pon-
tiffs, — Dav.d the Third. — Zacharia^s request
to have divine service performed in his camp.
— John restored. — The Latin clergy driven
from Cylicia by king Leo. — Constantino the
First. — The assembly of Sis and the canon for
Extreme Unction 475
(^onorif of the assembly of Sif iSO
— 382 —
II. — A Roman Nuncio sent fo Cylicla. — Doctrine
of the Holy Ghost. — Jacob the First. — Re-
lics of St. Nierses. — Constant ine the Second*
— Stephen (he Fourth. — Zeracadig. — The
Egyptians and St. Gregory's hand. — Gregory
the Seventh. — Pontifical residence in Sis. —
Anathema against the See of Aghthamar an-
nulled. — Armenian liturgy. . • . , . . iS2
FOURTEENTH CENTURY.
I. -— The Synod held in Sis. — Constantine restored.
— Attempts to reform the Ritual. — Origin of
the patriarchate of Jerusalem. — Constantine
the Third iSS
II. — Jacob the Second. — Origin of the Unionists.
— Mckhilhar the Pontiff. — Two impostor bi-
shops. — The iil heresies of the Armenians.
— A deputy sent by the Armenians to Pupe
Benedict. — Jacob Sisensis restored. — His
successor. — The question of adding tvater to
the wine. — Other Pontiffs and miserable con-
dition of Armenia 192
FIFTEENTH CENTURY-
I. — Troubles caused by the Unionists. — Gregory
Datevensis. — Intrigues for the pontifical dign-
ity. — Succession of Pontiffs. — Armenian
Vartabieds in the Council of Florence. — The
pontifical see removed to Etchmiadzin. . . .499
II. — Guiragos Virabensis. — Troubles. — Guiragos
is deposed. — The Pontiffs of Sis continue to
succeed. — Origin of the patriarchate of Con-
stantinople. — Appointment of Vicars to the
ponlificatc. — Trounles 204
SIXTEENTH CENTURY.
I. — Succession of Pontiffs. — Stephen the Fifth and
Michael his Vicar. — He undertakes a pilgrim-
ape to Rome. — Michael of Sebastia. —
Abgar is sent a deputy to Rome. — The inten-
tion of Pope Gregory. — Other Pontiffs and I
the miseries they suffered from (heir oppres-
— 383 —
sors. •>- Me^chiiedech the Pontiff in Gonslanti-
nople SIS
Abgar^s brief exposition of the creed and cere^
monies of the Armenian Church , . , ftiH
8EVEKTEENTH CENTURY.
I. -^ Melchizedek returns to Etchmiadzin. — Sera-
pion the bishop of Amid. — He is proclainied
Pontiff. •— Siiah Abas in Armenia ana the debt
of Etchmiadzin. -— Sufferings and death of the
Pontiff Serapion. — > Bishop Sarkis. — The two
Latin friars and the relics of St. Hipsima. . . 226
II. ■— Melchizedek accused to the Pontiff David. — ^
He resigns the pontifical authority to Isaac his
nephew. — Isaac flees to Van. — Moses the
Third. — Isaac*8 attempt. — Death of Moses
the Third. — Philip of Eringan. — His journey
to Constantinople. — He returns to Etchmia- '
dzin where he dies 232
HI. — Jacob the Fourth. — The patriarchates of Con-
stantinople and Jerusalem. — St. Jacob's con-
vent. ~- E1eazar*s attempts. — Jacob the Pon-
tiff goes to Constantinople. — His death. . . 239
IV. — Lleazar is proclaimed Pontiff of the Armenians.
— Troubles in the patriarchates of Constanti-
nople and Jerusalem. — £leazar*s death. —
Nahabied of Edessa. - - His correspondence
with Pope Innocent the Twelfth. — Ephraim
the Patriarch 24S
EIGHTEENTH CENTURY.
I. — A summary glance at the spirit of this epoch.
— dalanus and the preachers of latinism. —
Two divisions. — Mekhithar of Sebaste. . . 249
II. — Melchizedek intrigues for the patriarchal autho-
rity. -— The mibfortune of some of the priests
of Adrianople. — Melchizedek's disgrace. —
Ephraim becomes Patriarch. — Troubles and
persecution. — Danger of Mekhithar of Se-
Daste. — Ephraim is deposed. — Avedik bishop
of Ezenga. — The three priests and Mekhithar.
— Avedik's disgrace 255
— 384 —
III. ->- Mekhilhar in Modone. — He e^cnpes (o Venice
where he settles his Gommunily. — He founds
a printing office. — Charges against Avedik. —
He is imprisoned. — - Kaliisd Gaydsaguen pro-
claimed Patriarch. — Troubles on account of
Avedik. — fie is sent into banishment. — Var-
tabied Nierses. — Avedik is restored. — He is
again banished 262
IV. — Death of Nahabied the Pontiff. — Alexander of
Jutpha his successor. — Matthew of Cesarea
and other Patriarchs. — John of Smyrna and
• his aversion to the Roman catholics. — l)er
Oomidas. — John is deposed. — Isaac reinsta-
ted. — John of Kantzaz* — Death of I he Pon-
tiff Alexander. — Asdvadzadur of Hamadan
his successor 271
V. — Condition of St. Jacobus Convent in Jerusalem.
— John Golod and Gregory Rector of St. Ga-
rabied. ~ The Latin Vicar's edict. — Rigors
against the catholic Armenians 277
VI. — Death of Asdvadzadur the Pontiff. — Garabied
of UIni his successor and other Pontiffs. -— Se-
verities against the catholic Armenians. — The
convent of St. Jacob. — Death of Abraham tho
Third. — Lazarus bishop of Smyrna elected
Pontiff. — His danger. — He flees to Persia.
— Sufferings of bishop Isaac. — He excommu-
nicates Lazarus. — Lazarus anointed Pontiff. —
Lazarus and the Persian chiefs. — His puni>h-
ment. — Death of the patriarch John Golod. —
Jacob Nalian 282
VII. — New Armenian Catholic Pontificate on Mount
Libanon 290
VIII. — Cruelties of Lazarus. — Complaints of the
clergy of Elchmiadzin. — Punishment inflicted
upon Lazarus by the Persian Monarch. — Ty-
ranny exercised by Lazarus upon the clergy of
Elchmiadzin. — Deputies sent by the Arme-
nians of Constantinopli) to Elchmiadzin. — La-
zarus is deposed. — Peter Kewthur anointed
Pontiff. — Lazarus restored. — Peter Kewthur
irapiisoned and his death. ....... 293
IX. — Prochoron and ihe troubles of Constantinople.
— Minas of Aguen. — Death of the Pontiff La-
— 385 —
i«nis. — Minas of Agaen anointed Pottliff. -*•
George appointed Patriarch. — Naliaii restored
to the patriarchate of Constantinople. •*■ Isaac
Ahakin elected Pontiff. — He is deposed and
Jacob of Shamakhi appointed in his stead. -^
Simon of Erevan. — >* His enmity against the
Roman persuasion and the alterations entrodue-
ed in the Armenian Calendar. — Manuel of
Balu. — - The Patriarchs Gregory and Zacha-
riah« -^ Lucas of Eneroum appointed Pontiff • 898
A. -^ fhe Mekhitarian Institution. •— Death of Me-
khithar. i— Stephen Melkonian his successor.
-^ Troubles in the Institution. — The Patr>>
arch of Venice interferes. •— The principal rio-
ters expelled from the Institution. — Origin of
the Institution of the Mekhitharians of Vienna. 304
XI. — Persecution against the Romanising Armenians.
— Changes m the patriarchal authority. >—
Zacharian attempts to cause a union between
the two diTisions of the Armenians. — Six con-
ditions. •*- Opposition of the Roman catholic
clergy. — Death of Zachariah. — Daniel his
tueeessor. — Death of Lucas the Pontiff. . . 306
imfETBISTH CBJRTORT.
I. -«- Daniel of Ashdarag elected Pontiff. — John of
Balad sends Daniel to banishment. — Archbi-
shop Joseph. — David's intrigues and appoint-
ment to the pontificate. — His tyrannical
sway. ^ John the Patriarch is deposed. — •
Gregory- — Daniel anointdl Pontiff of the
Armenians. — Gregory deposed and sent to-
exile. — John restored to the patriarchate. — •
Daniel the Pontiff and Gregory the ex-patriarch
fall into the hands of David. -— Darnel's dan-
ger. — The Russian stipulation by which D»-
vid is deposed and Danid appointed Pontiff. . SIB
II. — The Greek claims to the Convent of St. Jacob
in Jerusalem. — Daniel's death. — Bphraim of
Ashdarag eleeled Pontiff. — Attempt at union
between the two divisions of Armenians. — >
Five theological points. — Result of the at-
Itmpl. ............ f M^
2 17
— 386 —
III. — John the Pairiarch resigns, his dignity. -^ Ab-
raham appointed Patriarch. — He is destitu-
ted. — Bishop Paul his successor. — He invites
the Romanist clergy to a theological confe-
rence. — The Romanist clergy. — Persecution
again ts the Romanizing Armenians. — The
four members of the Duziaq family. — The
order of the Propaganda. — Furious persecu-
tion against the Romanist clergy 524
ly. — The three Romanizing Armenians and four of
the Mekhitharians. — The Mekhitharian Fa-
thers enter upon a controversy with the other
Armenians. — The five points. — Enthu-
siasm of the Armenians in hopes of a union. —
The conclusion of the controversy. — The Do-
cument entitled « Invitation to Christian love. » 330
An Invitation to Christian love 355
y. ^ — Consequence of the attempt for union. — Com-
motion among the lower orders. — The four
Mekhitharians excommunicated. — They are
absolved by the Pope- — Etchmiadzin con-
quered by the Russians 342
yi. — The last persecution against the Romanizing
Armenians 344
yil. — Emancipation of the Catholic Armenians. . 549
The Armenians of Etchmiadzin^
yill. — The Armenians of Etchmiadzin. — Bishop
^- John succeeds Ephraim in the pontificate. —
Stephen AgflhTni is appointed Patriarch at
Constantinople. — The Protestant Missio-
naries and their proceedings. — Change of
Patriarchs. — An execution for the Christian
faith. •— A general assembly at Etchmiadzin
by which Nierses the Fifth is appointed Pontiff
oi the Armenians. — Proposition of the Em-
peror Nicolas. — Honours conferred by the
Emperor upon the Pontiff Nierses 354
IX. — Bishop Matthew appointed Patriarch iu Con-
stantinople. — His measures against the Pro-
testant Armenians. — Lord Canning's pro-
ceedings. — The Protestant Armenians are
— 387 —
reckoned a separate branch. — r Establish-
ment of two Councils. — Cardinal Ferrieri
Nuncio in Constantinople. — Conference be-
tween him and the Armenian Patriarch. —
Matthew is deposed and Jacob restored to the
patriarchal dignity. — Death of Nierses the
Pontiff. — Matthew is elected his successor.
— Change of Patriarchs. — The burial of
a Protestant 350
The Roman Catholic Armenians,
X. — Nurigian. — Chukhurian. — The Counsel of
Ten. — The fiist church of the catholics. —
Succession of Patriarchs. — The catholic
clergy. — The colleges of the Mekhitharians.
— The Patriarch Garabied Essayan. — Has-
sun. — Death of Nurigian. — The Primate
Marush. — Hassun appointed at first Vicar,
then a bishop coadjutor. — The Patriarch Ga-
rabied resigns his authority and Hassun as-
sumes the same. — Hassun is proclaimed
Primate of the catholic Armenians 363
BOOKS PUBLISHED IN ENGLISH
BY THE AUTHOR.
1. Armenia and the Armenians.
1. Part. - Geography ) . . ^
2. Part. - History f P""^® ^' *
3. Part. — Ecclesiastical History . » 4
4. Part. — In the Press Literature » w
2. Armenian Ritual.
1. Part. — Liturgy fr. 2
2. Part. — The divina ordinances,
or the Sacraments of Baptism
and Confirmation ml
3. Part. — The Armenian Ordinal,
Containing the offices for the
ordination of Priests, deacons,
etc fl 3
V
*