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CHAPTER XV

THE RETURN TO ETCHMIADZIN


During the first half of the fifteenth century the Armenian Church was labouring under the stress of the greatest disorder. The kingdom of Cilicia had finally disappeared (1375); Sis, together with king Levon VI, had fallen into the bands of the Egyptians; only a few Armenian chiefs, on the Amanus and in the passes of the Taurus, still held out. In order to estimate how much of her strength and of her splendour the patriarchal see had lost, it is sufficient to remark that the last six patriarchs (1377-1432) had only gained the pontificate through the assassination of their predecessors and through recourse to bribery In order to recoup themselves for the outlay, they did not shrink from resorting to extortions of all kinds. They set little value on purity of doctrine, and were ready to submit to any compromise whereby profit might he gained. The Roman Catholic propaganda was successfully carried on in Cilicia, owing to the zeal of the Latin mission aries of the Franciscan Order. At the same time the Dominicans set to work to convert Great Armenia, where they founded a special Latino Armenian Brotherhood, "Unitor," under the patronage of the bishop Barthelemy of Bologna. The Armenian colony, which was at that time established in the Crimea under the rule of the Genoese, entered, through the interference of the latter, into direct relations with Rome. They even sent to the Council of Florence (1439) a delegation charged with instructions to negotiate a union. The see of Aghthamar, which had severed her connection in 1114, had heen reconcilcd to the mother Church under the patriarchate of Hacob III of Sis (1409), through the intermediary of the great divine, St. Grigor of Tathev, who had wisely set himself to the task of terminating this split. The patriarchs of Aghthamar, faced with the decay of the see of Sis, and anxious to uphold the purity of doctrine and tradition of their Church, resolved to respond to the over tures. It must be added that their intention was also to enhance the prestige of their see. The theological institute of Sunik, which had for centunes enjoyed a justly merited reputation, had in these tatter years acquired a fresh addition of vitality under the direction of the holy divines, Hovhannes of Orota (*1388), Maghakia of Khrim (*1384), and Grigor of Tathev (*1410) A con siderable numher of their disciples, who deplored the lamentable state of their Church, had resolved to remedy it. Such were the undercurrents and motives which induced the nation to resort to radical measurcs. As at last, it hegan to dawn upon the people that it was neither sensible nor usefjul to keep up the patriarchal residence at a distance from its original site they contemplated its re-establishment at Etchmiadzin hicause of the relatively hetter security this town enjoyed under Persian dominition Grigor IX Moussabeguian, who, in reality occupied the rntriarchal see, when called upon to effect this transfer at first refused, and then gave his acquiescence and a general synod of Seven hundred members, composed of bishops, archimandrites, doctors of divinity, archpriests, princes, and dignitaries, assembled at Etchimiadzin (May, 1441), and accorded their approval to this decision. Then, to put a stop to all possible conflict between the various candidates, Kirakos of Virap, an ecclesiastic of the most saintly character and one who had taken no part in the previous agitations, was elected in place of Grigor IX., who had retired. This choice, there fore, put an end to the rivalries of Zakaria, patriarch of Aghthamar, of Zakaria of Havoutztar, head of the Sunik institute, and of Grigor Djelalbeguian, archbishop of Ardaze, who found themselves passed over by this election.

A happier era for the church appeared to be manifesting itself. All at once, there seemed to be no further need for attempts at union, and the see of Aghthamar definitely gave in her adherence capable men appeared at the head of the move ment for restoration, and the strength of their combined energy was of good augury. Unfortunately, passion and prejudice began to endanger the whole situation, allowing individual interest to take the place of the general good and so the Church was unable to realise her ideal of peace. The patriarch Kirakos, being unable to dominate the situation, abdicated at the end of two years (1443); and was succeeded by Grigor X Djelalbeguian. Zakaria of Aghthamar, who caused himself to be proclaimed supreme patriarch after the resignation of Kirakos, overthrew Grigor and took possession of Etchmiadzin (1461), but he scarcely maintained his position for a vear. Grigor X resumed power, and those who had assisted him to reinstate himself in the see were raised to the honours of the patriarchate as coadjutors, with full titles and full powers. It was thus that Aristakes II Athorakal and Sarkis II Atchatar were called to that office. Dating from this period, and during the next two centuries, there prevailed at Etchmiadzin the system of admitting coadjutors to the patriarchal see, who possessed the titles and prerogatives of patriarch and the object of this policy was to gratify the ambitions of certain bishops and to win over the sympathy of the factions. The one beneficial conse quence which was the outcome of such a procedure was the simplicity which it introduced in the order of succession by the immediate enthronement of the senior coadjutor. For, in consequence of the then disturbed state of the country and the dispersion of the Armenians, the summoning of the electoral synods had become increasingly difficult.

Since the early centuries, the possession of the relic of the Right Arm (Atch) of St. Grigor Lusavoritch had been considered to be the appanage of the patriarchal dignity ; it was with the "Holy Atch " that consecrations were performed, as well as that of the holy chrism. This relic had accompanied the patriarchs throughout their long wanderings, consequently the transference of the see from Sis to Etchmiadzin should have been confirmed by the presence of this relic. Zakaria of Aghthamar, in order to justify his claims, had seized it and carried it off with him when he was driven out of Etchmiadzin (1462). The relic remained at Aghtuamar, whence it was again carried off arid conveyed to Etchmiadzin by the bishop Vertanes of Odzop (1477), who obtained possession of it under peculiar circum stanccs The disorders at Etchmiadzin and the abstraction of the "Holy Atch " incited bishop Karapet of Tokat, with a view to the restoration of the see of Sis, to make a boast of the pretended possession of a holy Atch (1447). The foundation of the patriarchal see (catholicosate) of Sis dates from that time; it has continued without interruption to the present day, though she has become reconciled to the mother Church.

The see of Etchmiadzin became a prey to external and internal troubles, which lasted until the election of Movses III of Tathev (1629). More than thirty dignitaries succeeded in turn to the title of patriarch or coadjutor, without so much as a single personality among them all arising who was capable of mastering the situation. The city of Etchmiadzin formed at that time a part of the Persian possessions, and the governors or khans of Erivan saw in these feuds but an opportunity for extorting money. They invariably ranged themselves on the side of the highest bidder, and when no bidder was found, they subjected the patriarchs to bodily tortures until the necessary contributions were levied. It was not possible under such conditions to undertake any serious or regular work, and the period may be characterised as one of complete decline. Only one patriarch is worthy of mention, Mikael of Sebaste (1542-1564-1570) who knew how to curb the ambitions of the patriarchs both of Aghthamar and of Caspian Albania. The institution of Armenian printing is due to him. He sent Abgar of Tokat to Italy (1562) to make a study of the process ; and be furnished him with letters of introduction to pope Pius IV to assist him in his task. The earliest publications made appearance at Venice in 1565 under the superintendence of Abgar. There are, however, earlier existing publications which date back to 1512 ; but these are the work of European publishers and of Armenian traders. The initiative of the patriarch Mikael had the most happy results; from that time Armenian printing establishments sprang up at Venice, Rome, Constantinople, Etchmiadzin, Ispahan, and Amsterdam. The most important and the best among all the works was the illustrated edition of the Bible by the bishop Oskan, which was published at Amsterdam in 1666.