THE ARMENIANS
I.
The earliest history of Armenia, as Kurdistan was called previous to its conquest by the Osmanli Turks, is lost in the mists of mythology. But even in the pre-Persian era we find Armenia existing as a separate state, populated by a number of fierce and diverse tribes who were continually contending amongst themselves, the victor for the time being imposing its own chieftain as suzerain over the remainder. These tribes differed greatly in their racial characteristics, the main divisions being the Kurds, who were then called Karduchians, the Chaldeans, from whom the Nestorians are probably descended, and the Haikians. The latter race, who are known to us to-day as Armenians, although they still retain the name Haik amongst themselves, do not appear to have had a common origin. They may be divided, at the present time, into two distinct groups: the round-headed and the long-headed. Both, as a rule, are of short stature, with thick necks, and rather solidly built. Many of them possess peculiarly semitic features, amongst these the prominent nose which is generally considered a characteristic of the Jew. This fact has led some ethnologists to advance the theory that one of the lost tribes of Israel wandered to the shores of Lake Van and settled there, intermarrying with the Haikian inhabitants, while others assign these physiological characteristics to the incursion of certain Afghan tribes. It is worthy of note in connection with this latter theory, that the Afghans are likewise, by some writers, believed to be descendants of one of the lost tribes.
If the theory that the Armenian race is descended from one of the missing tribes be correct, it is not improbable, judging from their aptitude in financial affairs and the manner in which they have made usury and money-changing a fine art, that these people may be the lineal descendants of the money-changers whom Christ scourged and drove from the Temple at Jerusalem. Even at the present day most of the sarafs, or money-lenders and changers, in the Ottoman Empire are Armenians, and their sharp practice and unscrupulousness in commercial pursuits is so notorious that it has given rise to the saying: “It takes ten Turks to cheat one Jew, ten Jews to cheat one Greek, but twenty Greeks assisted by seven Jews and five Turks to cheat one Armenian.”
It would be a tedious endeavour to follow the changes in the rulers whom the alternate ascendancies of Persia, Parthia, Greece, Rome and Byzantium subsequently imposed upon the territory of Armenia. The court, which at one time was modelled on that of Persia, became a centre of intrigue. The rulers of the contending Empires controlled the destinies of the kingdom by political rather than by forcible means, finding it easier, as a rule, to remove an unamenable king by assassination, bribery, or by fomenting revolution, than by sending armed forces into an inaccessible country populated by fierce tribes. For this reason the Kings of Armenia practically became puppets in the hands of their more powerful neighbours.
The most important event in the early history of Armenia came with the accession in 284 A.D. of Diocletian as Emperor of Rome. Diocletian, desirous of establishing his influence there, sent from Rome a young Armenian by name Tiridates, the last living representative of the Armenian branch of the Arsacid dynasty, which was originally of Persian origin. Tiridates rallied the nobles, and supported by them and a few Roman troops who had accompanied him, drove out the Persian governors. A decade or so after being proclaimed king, Tiridates became a convert to Christianity, and with the help of his cousin, St. Gregory the Illuminator, established the Christian faith in Armenia.
The priestly families, when they heard that the new religion required no sacrifices, were much perturbed and threatened violent opposition. But astute St. Gregory was equal to the occasion. He not only promised that the sacrifices should continue, but that the priestly share of the slaughtered animals should be greater than ever before, and he furthermore assured to them the hereditary succession of the priesthood. Thus thoroughly satisfied, the priests unanimously adopted the new doctrines and became servants of the new religion.
The change was nominal rather than real; the new religion was grafted on to the old, and ancient rites were maintained under fresh names. In order to ensure to the priesthood their full share of the slaughtered animals, it was ordered that no animal except those slain in the chase should be killed by anyone but the priests themselves. Animal sacrifice still forms an important part of the ritual of the Gregorian, or, as it is called, the Armenian Church. Even to-day the priests are able to terrify recalcitrant members of the church by threatening to withhold the matal or sacrifice made for the ablution of sins after death.