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“In the recent past, the people [azgkn] who believed in the Christian faith became weaker and those [azgkn] who followed the Muslim faith became stronger – in the east, the Persians, and in the west, the Ottomans who in the year 902 (1453) of the Armenian calendar, took the magnificent city of Constantinople from the Romans [hazgen Horomots].” (Bournoutian 2005: 10) 4 This passage demonstrates that the criterion of separation of azgs is religion. The azgs being Muslim became stronger, while Christians became weaker. Indeed, this is the depiction of early modern world, the so called “age of empires,” where religion mattered more than any other affiliation. But can we argue that by azg Arakel meant only religious affiliation? Or by Armenian azg he only meant those who were Christian and belonged to the Armenian Church? From the paragraph quoted above, it seems that Arakel realized there was a certain distinction between religion and azg, because he doesn‟t explicitly say the Christian and Muslim azgs, but the azgs who were “officially Christian” and azgs “who were Muslims.” However the nature of azg is still not clear. He makes a distinction between religion and azg in many other passages too: “…վասն զի յոյժ չարաչար նեղութեամբ նեղէին զնոսա ազգն Օսմանցւոց ծանր հարկապահանջութեամբ, և կեղեքմամբ զրկէին և կողոպտէին, և հաւատոց կուռէճութիւն (խստութիւն) առնէին, և այլ բազում տառապանօք չարչարէին, ոչ միայն զազգս Հայոց, այլև զազգն Վրաց և զՄահմետականաց, …” (Arakel 1896: 15). “For the Ottomans [azgn Osmantswots] were subjecting them to harsh treatment and looting; oppressing them with heavy taxes, ravaging their land, mocking their religion and inflicting other such torments. [This was done] not only to the Armenian people [zazgs Hayots] but also to the Georgians [zazgn Vrats] and Muslims.” (Bournoutian 2005: 18) Here in this passage, Muslims are not portrayed as a separate azg, as Armenians and Georgians. Muslims are also divided into different azgs, such were the Ottomans and the Persians. Similarly, 4 Bournoutian (2005;2006) translates the word azg as people, nation, tribe, birth, race depending on contexts, which make better sense in English. For the purpose of this paper, in all cases, where the original uses the word azg, when quoting Bournoutian‟s translations, I put the original azg in the brackets. 5
oth Georgians and Armenians are Christians, but Christians as such are not a separate azg. Being a Christian or a Muslim is only one of the characteristics of azg. This seems to be a plausible conclusion based on the above quoted passages, but what are the other characteristics of azg? Fortunately, Arakel‟s history provides many instances, where he discusses the relations of different azgs, who happened to live side by side in the capital of the Persian Empire – Isfahan. In one of the chapters, where Shah Abbas II tries to learn about why the royal ban on wine didn‟t work in Isfahan, he is told the following: “…ի զուր է աշխատանք ձեր, և ոչ հաստատի արգելումն գինւոյդ, զի պատճառք բազումք գոն, և մանաւանդ այս, զի ամենայն ազգք ի միասին խառն ի խուռն ընդ միմեանս բնակեալ են, մահմետականք, որք ոչ ըմպեն գինի և այլ ևս ազգքն՝ որք ըմպեն գինի, այսինքն, Ֆռանկք, Հայք, և Ջհուտք: … Արդ՝ եթէ հաւաստեաւ կամիցի թագաւորն, զի վերասցի գինըմպութիւն ի քաղաքէս, բաժանեալ տրոհեսցէ զազգս զայսոսիկ ի միմեանց, զմահմետականսն անխառն յայլոց ազգաց բնակեցուսցէ ի քաղաքամիջի աստ. և զայլ միւս ազգսն, զՀայք և զՋհուտ հանեալ ի քաղաքէն տարեալ յեզր քաղաքին ի պատշաճաւոր տեղիս բնակեցուսցէ, և իւրաքանչիւր ազգաց ըստ իւրում պատշաճին կարգս և սահմանս կարգեսցէ….” (Arakel 1896: 445-446) “All your efforts are useless. The prohibition of wine will not take root, and there are many reasons for this, the main reason being that all the people [amenayn azgk] live mixed together – Muslims, who do not drink wine, and other people [azgkn], who do drink wine, that is the Franks, Armenians, and Jews…. Therefore, if the king truly desires that wine not be consumed in the city at all, he has to divide and separate these people [zazgs zaysosik]. He has to settle the Muslims separately from other people [haylots azgats], in the center of the city, and evacuate all others, Armenians and Jews [myus azgsn], from the city and resettle them on its outskirts, in an appropriate place. Laws and regulations have to be set for each people [azgats].” (Bournoutian 2006: 338-339) By Muslims here Arakel most probably means the Persians, and by Franks, he most probably means the Catholic Armenians, who were referred to as Franks in the Ottoman and Persian empires at the time. As opposed to the distinction between azg and religion in the previously quoted passages, in this part it seems Muslims, Franks, Armenians, Jews represent different azgs, 6
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May 10 & 11, 2011 The Third Annual
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Religious Polemic in the Early ‘A
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The Third Annual International Grad
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Vacca Alison Vacca Armenian Studies
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Vacca and T’ovma Arcruni (late 9
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Vacca Friday as a day of prayer; 23
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Vacca between these groups. 33 Gaud
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Vacca question of borrowing or infl
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Vacca discourse? If religious truth
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Vacca Works Cited Dadoyan, S. "Grig
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Public Lectures “Islamic Art at
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CLAUDIA MATODA Armeno-Muslim Cultur
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The choice here is to propose a rea
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The study of the territory and arch
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Catholicos Gregory III was an impor
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The evolution of the defensive role
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constructive panorama, palatial arc
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traces and the huge patrimony conne
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LILIT HARUTYUNYAN The Creation of A
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were very interested in the cultura
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village Becharreh, in the valley of
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approval to the initiative of Moura
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Patriarch. On November 26, 1740 Ard
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Mid-October 1749 a meeting was held
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On March 11, 1788 Archbishop of Ada
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Lebanon. The exemption of this tax
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LILIT HARUTYUNYAN Marshal Bagramian
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9. Lebanon between Stability and Cr
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ROMAN SMBATYAN Nadir’s religious
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widowhood of his mother and indiffe
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Iranian contemporary historian Marv
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Although his kind and special attit
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Ejmiatsin was protected and kept al
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Page 69 and 70: establishment of Iran’s power on
Page 71 and 72: Roman Smbatyan CV CONFERENCES Paper
Page 73 and 74: The Third Annual International Grad
Page 75 and 76: Speaking Strangeness: Exile and the
Page 77 and 78: paramount problem of the age for al
Page 79 and 80: eligious community who, like Israel
Page 81 and 82: animals, and “quasi-humans.” 13
Page 83 and 84: sensual encounters with external ph
Page 85 and 86: falls indiscriminately on the poor
Page 87 and 88: India. The epitaph in classical Arm
Page 89 and 90: poem continues, Ṣāʾeb makes it
Page 91 and 92: EDUCATION MICHAEL BEDROSIAN PIFER 2
Page 93 and 94: MICHAEL BEDROSIAN PIFER 2102 Paulin
Page 95 and 96: THE IMAGE OF THE ARMENIAN MERCHANTS
Page 97 and 98: Biblical verse. “Lay not up for y
Page 99 and 100: things, yet I found myself, in resp
Page 101 and 102: Therefore, besides the fact that th
Page 103 and 104: The young Armenian described in Bru
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Page 109 and 110: Daranaghtsi tells about a Julfan me
Page 111 and 112: SONA TAJIRYAN Curriculum Vitae http
Page 113 and 114: VAHE SAHAKYAN Meanings of azg “na
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Page 117: Bargirk’ Haykazean Lezwi) publish
Page 121 and 122: The Ottomans were Sunni and Persian
Page 123 and 124: perhaps because there were many Arm
Page 125 and 126: importantly the political organizat
Page 127 and 128: Bibliography Abrahamian Levon. 2006
Page 129 and 130: the Fifteenth century to the Twenti
Page 131 and 132: • Taught several graduate and und
Page 133 and 134: MEMBERSHIP IN PROFESSIONAL AND ACAD
Page 135 and 136: The Third Annual International Grad
Page 137 and 138: Urbanity and politics of coexistenc
Page 139 and 140: city but also gives the reader a se
Page 141 and 142: characteristics. It comes interesti
Page 143 and 144: he focuses extensively on the cemet
Page 145 and 146: space of attachment that he can ult
Page 147 and 148: Hovannissian, Richard and David Mye
Page 149 and 150: CONFERENCES: 'Berc Turker-Keresteci
Page 151 and 152: Historiological heritage of Yeremia
Page 153 and 154: The writing of Qyomurchyan §ä³ï
Page 155 and 156: differentiate the mediated and the
Page 157 and 158: in the truthfulness of those legend
Page 159 and 160: “The ottoman history” of Yeremi
Page 161 and 162: commodity circulation, but also inp
Page 163: CV Gayane Ayvazyan Address: Yerevan
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