[1] According to Dubois de Montpéreux the fortifications of Edgmiatsin were restored by the Katholikos Simeon between 1763 and 1780 (Voyage autour du Caucase, Paris, 1839–43, vol. iii. p. 360). [↑]
[2] The true inwardness of this policy did not escape the notice of the French traveller Boré, who, writing in 1838, says: “En s’avançant vers l’Asie Centrale la Russie cherchait à réaliser une pensée politique habilement conçue, qui lui promet pour l’avenir des résultats avantageux. Comme puissance chrétienne, elle se déclare la protectrice de tous les chrétiens assujétis à la double puissance Mahométane qu’elle combattait.... Voilà pourquoi l’on tenait beaucoup encore à enclaver dans l’empire le monastère d’Echemiazin; attendu qu’étant le siège du chef principal de la communion arménienne, on devait tenir dans les liens de son pouvoir spirituel la majeure partie des Arméniens répandus dans les royaumes limitrophes” (Correspondance et Mémoires, Paris, 1840, vol. ii. pp. 36, 37). [↑]
[3] Monteith, Kars and Erzerum, London, 1856, p. 38. During the campaigns against Persia the convent of Edgmiatsin obtained declarations from both belligerents that their territory should be considered neutral ground. The Russians, however, appear to have made use of it as a base (ibid. p. 133). While at Edgmiatsin I was told that in 1804 the Persians erected a battery upon the roof, which naturally suffered, although I am not aware that the Russians came to any harm from the battery. [↑]
[4] Morier’s Second Journey, London, 1818, pp. 323 seq. According to Von Haxthausen Russian influence had already become preponderant in the election of a katholikos as early as 1768, when the Katholikos Lukas sought and obtained the sanction of Russia upon his elevation (Transcaucasia, English edition, London, 1854, p. 307). We learn from another source that the Katholikos Ephraim (1809–31) was accorded the special protection of the Tsar, and that he did not assume his functions before receiving the imperial assurance at St. Petersburg that the pontificate of Armenia would ever receive such protection. This same Tsar, Alexander I., loaded the bishops and priests who accompanied Ephraim with honours and presents (Avdall’s continuation of Chamchean’s History, Calcutta, 1827, pp. 519–20). [↑]
[5] Melikoff is said to have had under his command a body of 2000 Armenian volunteers as well as some 400 officers of the same nationality. See the Reminiscences of a Delegate to the Congress of Berlin in the newspaper L’Arménie for 15th August 1892 (published in London). [↑]
[6] Nine articles of the Polojenye deal with the election of a katholikos. Upon a vacancy of the Chair it is the duty of the synod to issue invitations to all Armenian dioceses, whether in Russia or elsewhere, calling upon them each to name two deputies, one clerical and one lay, who shall repair to Edgmiatsin after the lapse of a year. These deputies, should they be unable to attend in person, may signify their vote by letter. In addition to the deputies the members of the synod and seven of the oldest bishops of Edgmiatsin have votes ex officio. The election takes place in the church of the Illuminator. Four candidates are chosen by vote in the first place. A second ballot narrows the selection to two. The assembly then appoints three delegates who repair to the Governor-General of the Caucasus and officially communicate the result. The Governor-General transmits the two names to the Emperor through the Minister of the Interior. The Emperor confirms the katholikos and gives him the ukase. After he has taken the oath of allegiance to the Russian throne he is consecrated according to the rite of the Armenian Church.
In Russia there are at present only six dioceses of the Armenian Church; they are specified in the Polojenye. They are:—1. New Nakhichevan and Bessarabia; 2. Astrakhan; 3. Erivan; 4. Tiflis; 5. Karabagh; 6. Shirvan. Kars is at present a vicarate, dependent upon Erivan. In Turkey there are, I am informed, usually no less than fifty-two dioceses; but there are not always bishops to every diocese. In Persia there are two, namely New Julfa and Tabriz. It will thus be seen that the Armenians of Turkey have the preponderant vote, and that the clergy have a small majority over the lay members, to the extent of the synod and seven of the bishops of Edgmiatsin.
At the last election, which took place on the 17th of May 1892, there were present in the church of St. Gregory 72 electors, including the synod and the 7 bishops. The number might have been about 135. But several dioceses appointed the same delegate. The vote for Mgr. Khrimean was unanimous, the second candidate being only nominal.
Other articles of the Polojenye to which I should like to call attention are to the following effect:—The usual Russian provision forbidding proselytising is inserted. The katholikos alone is permitted to make the holy oil. The synod is to consist of four bishops and four archimandrites, all resident at Edgmiatsin. It is to assemble at least twice a week. The katholikos is ex officio a member of synod and presides when he is present. It is not said whether the procurator has a right to be present at the deliberations; but the minutes and decisions must all be submitted to him. All monasteries are to be regulated according to the rule of St. Basil, and to become a monk it is necessary to obtain the sanction of the synod upon the recommendation of a bishop. A married man may become a monk if he have no children under age and if his wife agree to enter a convent. The Church schools are recognised; but their rules and curricula must be submitted to the synod. The synod must in turn submit them to the Minister of the Interior. Finally it is stated that the Armenian clergy are supported by the gifts of the Armenian people, and the nature of these gifts is specified. [↑]