Armenia, Travels and Studies (Volume 1 of 2) / The Russian Provinces

by H. F. B. Lynch

Fig. 59. Sculptured Stone.

The third and smallest of the churches marks the site of the wine-press, where the holy martyrs sojourned and where St. Gregory resided after his release from the pit at Artaxata. It is situated to the north-east of Edgmiatsin and to the west of St. Ripsime. It bears the name of Shoghakath, or Effusion of Light. I was informed that the attendants of Saints Ripsime and Gaiane were buried in a vault on the south side of the apse.[44] In disposition the building resembles St. Gaiane; but it is much longer (58 feet 2 inches) in comparison with its breadth (24 feet 8 inches). We learn from an inscription over the door of the church that the portal was added by the Katholikos Nahapet in A.D. 1693. The belfry is due to the same pontiff;[45] his grave is conspicuous within the portal (Fig. 60 and plan). The dome rests on four massive piers attached to the wall. The joints of the pink and grey stone are visible in the interior, as in the case of the two buildings described; and so admirably are they fitted that one would regret the introduction of any internal decoration. A scrutiny of the exterior reveals the fact that the church has been most carefully restored, stones having been removed here and there and replaced. Brosset informs us that mention is made in certain records of Armenian Councils of the construction by Nerses III. (A.D. 640–649) in the town of Vagharshapat of a church of Shoghakath; but he supposes—it would appear upon inconclusive evidence—that this name is intended to designate the cathedral, Edgmiatsin.[46] If it be taken to refer to the wine-press chapel, then all three edifices will have been rebuilt in the seventh century by the testimony of records. I may add that according to an inscription in the monastery of Uch Kilisa, near Diadin, that cloister was also restored in the seventh century.[47] If the buildings as we now see them were erected in that century, the framework at least of Edgmiatsin must be attributed to an earlier date.

Fig. 60. Edgmiatsin: Exterior of Shoghakath.

I return from this detailed description of the cathedral and the chapels of the martyrs to the more general tenour of the contents of this chapter. Edgmiatsin is rapidly developing into a home of the higher education, and it enjoys the proud privilege of possessing an institution which is unique in all Armenia for the comparatively exalted standard of the course of study which it provides. The Academy at once dispenses the usual curriculum of a seminary and supplies a higher course, extending over three years. Such an excessive disporting in the realms of dangerous knowledge was only sanctioned by the Russian Government on the understanding that the privilege should be confined to candidates for the priesthood. The nature of their profession may have appeared a sufficient guarantee that the learning imparted would be strictly subordinated to “views.” Besides, there was always the safeguard that the curriculum must be submitted to the Russian bureaucracy, and approved in due course by these aureoled arbiters, enthroned above the shifting mists and slippery quagmires among which poor Knowledge often faints and sometimes sinks. Her youngest and hardiest offspring, pertinacious Natural Science, has been excluded from these intellectual preserves; and I was assured that the mere mention of the name of this arch-enemy in a prospectus would produce the same effect among the august censors as a challenge from the prince of devils among the blessed. The course is confined to theology, history and literature, foreign as well as Armenian. To these subjects is added a study which the Germans have developed under the name of Pädagogik. Within this formula, I was given to understand, are included at Edgmiatsin, besides the art of the teacher, a certain general knowledge of philosophy and psychology. The students are obliged to pass a certain standard by examination at the end of each year.

The idea of founding such an institution was conceived by Nerses V. (d. 1857), whose liberal mind sought to satisfy by this project the needs of his countrymen both in secular and religious education.[48] His proposal was rejected by the Russian Government, and he was himself sent into honorary exile. Better fortune attended the instances of George IV.; and the Academy was actually founded during his pontificate in 1873 or 1874. An inscription over the door records that the principal aim of the founder was the encouragement of the study of Armenian theology and literature. It is interesting to note that the bulk of the scholars do not in fact become enrolled in the priesthood. As a rule there are about 150 to 200 students in the various grades of the seminary and the academy; but I was informed that during the last ten years only about 15 had taken orders. The rest have become teachers in the Armenian schools, or migrated to universities in Russia, or adopted professional or commercial pursuits. I enquired as to the nature of the instruction in theology, and learnt that until the year 1892 that pompous term had been applied to a simple course of religious instruction. In that year a promising scholar who had been sent to Germany for education appeared upon the scene. I have already mentioned the name of Dr. Arshak Ter-Mikelean; he took his degree in the University of Jena, and now presides over the theological course. At the time of my visit two young Armenians were studying theology at Leipzic at the expense of the Armenian Church. At the same date the students in the academical course numbered about forty.

My reader is aware that in Russian Armenia the word seminarist does not necessarily apply exclusively to candidates for the priesthood. The seminary is nothing more than the highest grade in the Armenian school system, with the single exception of the more exalted course provided by this Academy. The great majority of the pupils are maintained out of the revenues of the cloister; but those who are able pay what they can. A youth enters the seminary when about thirteen or fourteen years old, and the academy at about nineteen or twenty. Both institutions are housed in the same building. Each diocese is invited to make a certain number of presentations; and boys and young men are encouraged to come from the Turkish provinces. As a matter of fact few are able to avail themselves of the offer. The scholars reside within the building, one dormitory being allotted to the academy and another to the seminary. These dormitories are kept scrupulously neat and clean. There is a fine music room with a grand piano, and there is also a nice library with casts of the immortal works of Greek sculpture illuminating the shadows above the shelves. How strange they seem in this distant land, where the study of the classics is not included even in the higher education!

The effect which is being produced upon the character of the monastic priests by the wise solicitude for education which has characterised the Armenian movement is almost incalculable. In old days the monks were chosen by the bishops from among their attendants; and this custom obtained even after the development of seminarial instruction within the cloister. But in 1892 the synod issued a decree enjoining that, except in very special circumstances, no person should be ordained monk who had not passed through a seminary. He is nominated by the bishop, but must be approved by the synod. It is a pity that hitherto no steps have been taken to raise the standard of the ordinary clergy. But we must admit that it would not be easy to effect such a reform from above. For all practical purposes we may count three grades in the hierarchy of the Armenian Church. In the first figure the bishops, the second comprises the monks and parish priests, and the third includes the deacons. Over all three is exalted the authority of the katholikos, the keystone of the dome of the edifice. Celibacy is imposed upon the bishops and monks, while marriage is rendered obligatory upon the parish priests. Thus a sharp division exists between the two orders of clergy, arising out of a complete difference in mode of life. Moreover the ordinary clergy are elected by the laity—a custom to which the people jealously cling. The inhabitants of a town or village select their future pastor from among their own number. Of course the bishop might refuse to ordain. But such a course would only be warranted in very special circumstances; the same being predicated of the right of the bishop to depose a priest. Thus the parish clergy occupy a special and somewhat independent position. In the rural districts the spread of education has not yet commenced to touch them; nor will they emerge from their present deplorable debasement until a general quickening of public opinion shall take place.

The monks or celibate priests are, I believe, always connected with convents; they are known under the style of vardapet, or doctor, which is attached to their individual names. They are governed according to the rule of St. Basil of Cæsarea, the contemporary and monitor of the Armenian pontiff, Nerses the Great (A.D. 340–374). They do not practise the tonsure, and they wear their beards. They are attired in long black robes with conical cowls. Their numbers must have considerably diminished since 1700, at which date we are informed this convent alone contained over a hundred monks.[49] At present there are in all not more than some fifty vardapets within the wide limits of the Russian provinces. Of these about half reside at Edgmiatsin. As members of the synod or as bursars, as overseers of the printing press or as editors of the official journal, Ararat, their profession is no sinecure. All monks in Russian territory are ordained at Edgmiatsin, and it is the custom for all bishops, whether in Russian Armenia or abroad, to be consecrated in the church of the Illuminator.

The revenues dispensed by the katholikos are derived from several sources. There is the property of the monastery, consisting of lands and villages in the valley of the Araxes and elsewhere, to which, in the absence of statutes of mortmain, additions are constantly being made. The income from this source and from offerings and contributions of various kinds amounts, I believe, to about £8000 a year. The general property of the Church is also administered from Edgmiatsin, the synod being specially invested with this important function. Donations in lands or money are frequently forthcoming, and are devoted to the support of the various institutions. The accounts of the monasteries and bishoprics in Russia are audited and passed by the synod. But the clergy are supported by their own flocks; and, beyond submitting their accounts to the proper authority, the parishes are practically autonomous.