CHAPTER 1: HISTORY

THE NEW AND NEWEST HISTORY OF THE AZERBAIJANIANS LIVING IN ARMENIA

The last page of the history of the covert fight and the evident wars in Armenia where the ethnic purge and the slogan “Armenia without Turkish people” were realized for a long time was the night to the 8^th of August 1991. The inhabitants of the Nuvady village left the land of their ancestors in order to spare own honor and dignity as well as the old people’s and children’s lives from the evil caused by the national feud neatly prepared by the militant groups of Armenia. Thus, the only Azerbaijanian village stored in the territory of Armenia within three years after 1989 was deprived of indigenes. There are neither Azerbaijanians in Armenia nor village they live in nor, any village of turk origin keeping own ancient name. Mr. Levon Ter-Petrosyan coming to power under the banners of democracy signed a Decree dated on 9^th of April 1991 hereby armenizing 97 villages modifying their former names.

The policy of obliteration of the toponymies belonging to Azerbaijanians from the social comprehension officially commenced in 1935 and subsequently, 465 villages were renamed till 1978. From this point of view, it’s necessary to pay attention to the facts introduced by Zaven Korkodyan in 1932 to the scientific collection of statistical data titled “the inhabitants of Soviet Armenia within 1831-1931”.

Two-thousand villages among 2310 ones specified here were inhabited by Azerbaijanians. The turk origin of the names of these villages as well as the fact of their settlement by Armenians coming from Iran and Turkey is proved by the existing documents.

It’s known that the history disposed like that Azerbaijanians were spread all over the world. It’s strange and pitiful that the complete and interesting historical geography of this ancient Eastern nation still remains an object of discussions. As a result of approaching to own history, scientific, material and spiritual heritage from the position of the party and classes as well as the fear of interference into the internal affairs of another state we were deprived during a long period of the right to call the names of our compatriots who lived and created as well as presently live and create out of the territory of the Azerbaijan Republic i.e. in Southern Azerbaijan, Georgia and Armenia.

The fate of the Azerbaijanians living in Armenia was particularly tragic on this background. Provision of any information regarding them was prohibited both for the authors of the work titled “The History of the Armenian Nation” and for those writing “The history of Azerbaijan”. As they were not Armenians they weren’t included to “The History of the Armenian Nation” and as they didn’t live in Azerbaijan they weren’t paid attention to also in “The history of Azerbaijan”. Thus now, we’re obliged to address to the notes made by foreign travelers in order to investigate the stored and disappeared ground and underground monuments of material culture, the specificity of various trades, petroglyphs, a lot of inscriptions, ornaments and figures on headstones, sculptures and architectural monuments covered with dust as well as thousands of undetected toponymies.

The aim of submission of this brief historical essay to readers is helping to make up for these deficiencies and provide at last a part of the collected historical documents specifying data regarding the Azerbaijanians of Armenia, to the wide range of readers and to the world community as possible.

These documents briefly specified in this essay repeatedly prove that the Azerbaijanians living in Armenia have been competent inhabitants of this country in the course of many centuries but weren’t newcomers as it was written before. The essay contains a lot of facts confirming and proving this truth. The Z.Korkodyan’s above-mentioned book specifies names of some villages noting that their inhabitants were Azerbaijanians. The samples of artistic disposition of our ancestor singers and penmen reached to us from ancient times specified by I. Shopen as well as the opinions of Y.Shahaziz, an Armenian historian regarding the inhabitants of Irevan confirm our thoughts. According to accounts, 2400 families or twelve thousand people lived in Irevan in 1827. Upon conquest of the fortress by Russians some of the aristocratic Azerbaijanian families were resettled to Iran and Armenians were resettled to Irevan from Iran and Turkey. According to the national composition in 1828 the inhabitants looked as 1807 families i.e. 7331 people of Azerbaijanians, and Armenians were 567 families and their number increased from 2369 to 4132 people.

Difficulty in research of the historical past of the Azerbaijanians living in Armenia isn’t only due to lack of the sources but also in the fact that they were called Persians, Moslems, Tatars, Garapapaghes, Aghgoyunly, Garagoyunly, etc. The foreign travelers and investigators belonging to another nationality had a lot of errors and distortions in own notes not understanding the difference among these interpretations.

Our tens thousands ancestors have been buried in the land of Armenia. Each span of this land and each page of its history contain images of and live with memory of the compatriots becoming a powerful branch of our nation. Everybody has to know it and nobody is entitled to be unaware of it. It’s a perplexing fact that when the Russian conquered the Irevan fortress over 70% of this town was Azerbaijanians. Basing upon the number of Azerbaijanians inhabiting then in Caucasus had a third place after the Baku and Gandja provinces. They always considered these lands as own Motherland and were ready to sacrifice to it. Despite of often modification o the administrative division and ruling ranks the Azerbaijanians living in Armenia had never separated own way of development from the general process of national development and were deeply linked with own roots considering own history as an integral part of the history and social thought of the entire Azerbaijanian ethnos. A lot of books and newspapers were published in accordance with the local conditions as well as theatrical performances were organized and schools acted regardless from the various difficulties.

The policy of national feud basing upon the “Just separate and dominate over!” principle is simple. It’s successfully realized by the ruling groups of grand orbs. It’s a bloody weapon given to the ruling groups of small nations and people as well as the militant ranks thirsty of reign. Those selling as well as those buying these weapons always observe beyond. But those shooting from these weapons as well as those sacrificing themselves in vain usually are innocent people from the both sides.

The armed clashes happening between the Azerbaijanian and Armenian nations being close neighbors as well as the bloody encounters, terrible massacres and conflicts hampering the development of the both nations and, the confrontations mocking the trials to connect efforts act as known proofs of this fact.

Indeed, in this meaning the national feud causing death and declining the nations and people from the progressing way and diverting the attentions from the emancipatory aims are powerful weapons. The Azerbaijanians of Armenia have been innocent sacrifices of this feud for a long time.

There are 2,5 million Azerbaijanians becoming refugees and obliged to leave for Turkey, Iran, Azerbaijan, Georgia, the Northern Caucasus and the Middle Asia from the 20s of the last century to 1988 and leave the lands of own ancestors under the name of “Iranian subject”, “Turkish subject”, under the stain of “public enemy”, “ a suspicious element”, exiled within 1948-1953 and spared only in 1988-1989. About half a million Azerbaijanians were murdered as a result of slaughters, massacres and bloody battles in the territory of Armenia from 1905 to 1907 and within 1918-1920.

The main target of the book submitted to readers isn’t laying territorial claims or any revenge but, informing readers and community regarding the following two irrefutable truths for the sake of justice:

1. The Azerbaijanians of Armenia have become real victims of the slaughtering policy. In reality, this policy means entire destruction of the roots of nation, race, generation and tribe i.e. genocide. The Azerbaijanians of Armenia were separated from own roots both physically and morally. It’s to be considered as physical and moral murder because the Azerbaijanians of Armenia had never set out against own neighbors or intended to fight for power or independence by military or peaceful way. All of their wills and efforts were directed to respecting neighbors, living and working peacefully, participating within their abilities and possibilities in strengthening of Armenia considered by them as own Motherland. The Azerbaijanians of Armenia had no bearing on, guilt or interest in the strained problem regarding Mountainous Garabagh as well as the feud occurred in this respect. Consequently, their expatriation from Armenia exclusively is result of the strengthened national feud and the policy of “Armenia without turk people”.

2. The history, descriptions, reasons and results of the conflicts between Armenians and Moslems (Azerbaijanians) have been elucidated cardioid hitherto. Particularly, after 1965 the topic of conflicts between Armenians and turks (Azerbaijanians) became the main one in the history of the Armenian nation as well as in schoolbooks, mass-media and, fictions, movies, scenic works and children’s songs. Oppositely, it was prohibited in Azerbaijan for a long time to touch this theme as well as to right the historical truth.

The national feud between the secular neighbors continued during a lot of years and particularly, the reasons and the results of the bloody conflicts happened in 1905 and 1918-1920 were doubly expressed in investigations, analysis and comments. It was kept in silence in Azerbaijan but in Armenia, oppositely, appearance of the outward and internal subjective opinions was provided in order to strengthen creation of modernized history and incite the confrontation. For this purpose some picture was established during the last forty years that as though namely Armenians were exposed to insulting and beating, murders and expatriation from own lands and deprivation of shelter and native lands as well as the most terrible tragedy during the international confrontations in the first quarter of this century as well as in the present time.

During about hundred years (since establishment of the “Dashnaksutyun” party) this propaganda was penetrated into the worldwide social consciousness and the minds and souls of new generations were depraved by them unleashing discord and renewing the hate sense. As a result of this nationalistic policy was severe difficulty and almost impossibility to convince the near and far abroad, the world community, and the young generation even in Armenia as well as a simple and fair Armenian reader believing in peace and justice that the strained Garabagh problem as well as the events happened in Sumgayit, Baku, Gukark, Shirazly and resounded all over the world aren’t a bullet shot suddenly but a dramatic and tragic oratory and a deda march created by skillful “composers”.

Thousands of Azerbaijanians and Armenians sincerely dreaming to live in peace with neighbors were sacrificed to the international feud and buried under the sound of chorus singing this dead march.

We hope that the brief information about the Motherland left in a strange country as well as the tragedy of Azerbaijanians of Armenia will have not only theoretical but also a practical significance for the readers as well as for the Armenian ones as possible.

THE MOTHERLAND LEFT IN A STRANGE COUNTRY

Indeed, the Azerbaijan nations have an ancient history. It’s an irrefutable truth. However, unfortunately, differently from the neighboring countries in various reasons the historical geography of Azerbaijan hasn’t been entirely developed hitherto.

It’s known that the historical geography as a science having a lot of directions has several aspects like definition of territories, boundary matters, administrative and territorial division, settlement of inhabitants, their migration, the geography of agricultural production, industries, transport, etc. We’re obliged to establish with a heavy heart that the destiny and history, the past, culture and artistic heritage of Azerbaijanians scattered all over the world (Southern Azerbaijan, Georgia, Northern Caucasus, Russia, Middle Asia, etc.) including the Azerbaijanians of Armenia have neither been a subject of separate investigations nor included into scientific circulation. As it was mentioned above the Azerbaijanians living in Armenia couldn’t find a place in the history of Armenia due to their national identity and weren’t paid attention to in the works devoted to the history of Azerbaijan because of their living in the territory of Armenia. Simultaneously, their fate, literature, culture and morality are inseparably linked with the fate of Azerbaijan over the time of centuries. It’s strange that there’re authors intending to introduce the Azerbaijanians being as historical aboriginals of the territory subsequently called as Armenia its indigenous population as strangers. However, all historical monuments of Armenia as well as it toponymies earnestly prove that Azerbaijanians have been the main inhabitants of this territory.

These thoughts have been confirmed also by the modern Armenian investigators. For instance, in A. Yesayan wrote in 1965: “In the international policy the term “Armenia” meant “Turkish Armenia” till 1917. Only subsequently “Armenia” was exposed to geographical displacement and, its national and state essence was identified with our present Motherland, the flourishing and developing Soviet Armenia.”

The reverberations of our past come from the monuments of material culture disappeared or stored underground as well as the various trade pearls of ancient Chukhur Sad and Irevan, the present capital of Armenia.

The sad whisper sounded by these known and unknown monuments and thesaurus expressed as inscriptions or figures on rocks and headstones as well as the architectural samples covered with dust and unidentified meanings of toponymies are results of labors of our ancestors acting as gardeners, carpenters, painters, smiths, thinkers, literaries, poets, undoubtedly, need neither discussion nor comparison nor criticism nor interpretation but investigation and analysis and particularly, a great respect.

But we got aware of the sources feeding a significant layer of our history not from the books or works devoted to the past but from the travel notes, hypotheses and interpretations, descriptions and impressions made by foreign travelers and investigators. We gratefully value their works and efforts firstly because getting aware of our culture they astonishingly notified the world community regarding the monuments of material and spiritual culture reached and failed reaching till present days. It’s a natural approach expressing our gratitude. But there’s a bitter truth. The monuments constructed by our ancestors living and creating here during centuries and causing admiration of those seeing them failed to become thesaurus of the modern fund of our culture. The doors of this important source of our historical past still remain closed and the knowledge stored there isn’t entirely learnt yet. Maybe, one of the reasons for it is the fact that the travelers and investigators weren’t interested in a nation the creators of these monuments affiliate with and, they didn’t know their names and the differences calling them either Persians or a general term of “Moslems” for simplicity.

The first volume of the works written by Jan Batiste Tavernien coming to Irevan in 1655 specifies that only Moslem people lived in the urban fortress. Another French traveler, Jan Sharden coming here eighteen years later specifies in the 1^st volume of own ten-volume works that the Irevan fortress may be considered as a small town. The fortress had eight-hundred houses settled only by “Persians”.

The toponymies specified by Jan Sharden at the same time in the same records refute his assertions regarding Persians. “The lands of the town are irrigated by the waters of the Gyrkhboulag River flowing from the south to the west and the Zangy River flowing from the north to the west. A fortress tower called here “Kechi Galasy” is located in distance of thousand steps.” These assertions cause a question if the inhabitants owing the fortress are Persians why they called the rivers as Gyrkhboulag and Zangy? If the fortress was established by the Persians inhabiting here why they called its tower as “Kechi Galasy”? What was happened to the Persians praising at that time the posy of own language that they used the words “gyrkh”, “gala”, “boulag” and “kechi” always existing in our vocabulary and said these words to the foreign travelers? Really Arabians, Ethiopians, Lezghins, Tajiks, Abkhazians and Adzharians aren’t Moslems? Why do their interpretations of these terms entirely differ? After Tavernien and Sharden a lot of other European travelers had raptly described the glorious Erivan Fortress with admiring architectural monuments as well as the Khan’s Palace with the famous mirror saloon, the decorated mosques in the fortress, pools and bath-houses, the underground marble staircase leading towards the Zangy River the palaces surrounding the fortress, the caravanserais and squares. Despite of describing them they failed to avoid the “principle” of naming them as Iranian lands subordinating to the Iranian governors and calling the inhabitants living in these areas as Iranian or Persian people.

In order to imagine fairly who were the people erecting these monuments and living in fortress and towns, let’s look through the well-known facts related to the ancient history of Irevan. The name
’Irevan’ firstly appeared in Armenian sources of seventh century A.D. “David Irevanski also took part at the meeting called by Abraham”. (Collected Doc. “Girk thtotsi”, p.151). From the end of 14^th to 15^th century Irevan was known as an administrative center. During the government of Karakoyunlu (1410-1467) and Akkoyunlu dynasty (1467-1500) due to geographical location and local conditions its name obtained wide spread and it became the administrative center of Chuhur Sad province. There is a mausoleum in the village Jafarabad (Argavand) adjacent to the city, the monument of that period. The mausoleum was made from burnt brick and stone. In the headstone there are names of Emir Said and Pir Houssein, his son. Pir Houssein was an emir of Chuhur Sad before Yagub bey. The head of Karakoyunlu dynasty commander Kara Yusif (1410-1420) is also mentioned on this headstone and it is indicated that his son Pir Budag was a great governor. Undoubtedly, this Mausoleum was raised in his honor by the order about accession to the throne of Padishah in Tabriz, his son Pir Budag, after the Azerbaijan lands owned by Timurids on the South of Kura, Georgia, Armenia, Arab Iraq passed into the hands of Kara Yusif. Saying about important commands given to Ravangulu khan in connection with the building of Irevan fortress, new buildings, improvement of the city and its fortification by Shakh Ismail (1502-1524) Yervand Shakhaziz found that there was no connection between names ‘Irevan’ and ‘Ravangulu’ because names of Irevan was known since 17^th century. A Lake has been made (length 400, width 250 sazhens) and new channels have been built in the purpose of irrigation of urban lands during the period of Mohammed Khudabendi’s government (1578-1587). This Lake was rehabilitated during the Soviet period and named after S.Shaumyan but it’s still named by local residents as ‘Tohmag’. ‘Tohmag’ was the name of Mahmud khan, the governor of Irevan of that time. In 1605 after Shakh Abbas conquered Irevan from ottomans he assigned Emirgun Khan as a governor. Armenian historian Zakariyya wrote: “As soon as Emirgun khan became the owner of Irevan he commenced there building works, built a fortress, erected a palace, planted a garden, created well-furnished place, made vegetable gardens and channels, improved water supply of the town…”

The earthquake happening in Irevan on June 4, 1679 razed it to the ground. Zakariyya arrived there not long before this earthquake in order to congratulate Zal Khan Aylisli the newly-appointed governor of Irevan described this event: “There was no stone left standing. Mosques, caravanserais, churches were ruined, the fortress razed to the ground, bridges fell, waters went into the earth, dead were more than alive. There were neither cats nor dogs around. Zal Khan, Abbasgulu Khan’s son-in-law, sent messengers to notify about the terrible event. 800 men arrived from Gandzha. Mohammed khan brought a whole troop from Nakhichevan. There were so many people arriving from Barda, Zayam, Maku, Tabriz, from neighbor khanates and sultanates that there was no room to move. Mirza Ibrahim, the Vizier of Azerbaijan arriving from Tabriz on July 1^st became the governor of Irevan. The fortress was erected again and fortified still more. Canals were made and bridges were raised. Mosques, caravanserais, churches were built again. The town was revived and its inhabitants were returning to reconstructed houses...”

Can these people who revived this razed to the ground town, who fortified the ruinous fortress, who raised even more beautiful and marvelous estates, people who came from Barda, Zayam, Tabriz, Maku, Nakhichevan be Persians? Is it really possible?

Then why the names of reconstructed canals, mosques and caravanserais, rebuilt squares, gardens and places are not in Persian but in language of our ancestors Azerbaijanians that were living at that time in Irevan?! Toponyms mentioned in works of aforesaid travelers as well as in works describing Irevan written by August fon Gakstrauzen, I. Shopen, Uvarova and other travelers and explorers even today are reminiscence of our historic past which is still unstudied for some reason.

Let’s pay attention to the names of places: blocks - Shilyachy (dyers of red cloth), Sabunchu (soap-boiler), Boyagchy (dyer), Tokhmag (mallet), Tepebashy (top of a hill), Demirbulag (ferric spring), Bagchalar (small gardens), Yondzhalik (place overgrown with clover) and Berchular (hatter); caravanserais – Gurdzhu (Georgian), Dzhulfa (textile-worker), Tagly (arched), Sulu (water), Susuz (waterless), Hadzhi-Ali; springs - Demir Bulag (ferric spring), Gyrkh Bulag (forty springs), Dalme Bulag (pushed through spring), Sardar (commander); rivers – Kedar-chai (flowing river), Gyrkhbulag (forty springs), Zangi (sonorous); gardens – Dere bagy (garden in ravine), Dalme bagy (pushed through spring), Demirbulag (ferric spring), Derekend (village in ravine), Shekher (town), Abbas. Meschid Meydany (square with mosque), Goy Meschid (Blue Mosque), Zal khan Meydany (Zal khan’s square), Fehle Meydany (Worker square), Boyuk Meydan (Great square), Shekher Meydany (Town square), Gala Meschidi (Fortress Mosque), Hadzhi Beyim Meschidi (Hadzhi Beyim’s Mosque), Zal khan Meschidi (Zal khan’s Mosque), Gunluklu Meschid (Day Mosque), Gunbezli Meschidi (Vaulted Mosque), Shekher Meschidi (Town Mosque), Novruz Ali Meschidi (Novruz Ali’s Mosque), Ganly Tepe (Bloody hill), Uchtepe (Three hills), Gyzyl Tepe (Gold hill)…

Undoubtedly, each of these words native for us used by foreign travelers and explorers, contain historical information. And this information should be studied and put into the culture fund long ago. Even now Irevan blocks, springs, rivers, gardens, mountains and hills keep their names among people (as well as in some official documents). For instance, according to information given by I.Shopen there were three large blocks in Irevan in 18^th century: Shekher, Tepebashy, Demir Bulag still having the same names. According to the descriptions of travelers of 18^th century given for blocks of dyers of red cloth, soap-boilers, dyers of blue cloth these blocks had the names “Shilyachi”, “Sabunchu”, “Boyagchi”.

The following facts prove once again that in Irevan as well as on the territory of the whole khanate only Azerbaijani had prevailing influence and wide spreading and not Persian, Arabian and Armenian languages. A letter from the fund of Matenedaran Archive was written by the priest Gukas in 1784. In this letter there was given a list of names of seeds sent to Georgia for Irakli II, Bayazid, Isak Pasha, their quantity and price. Strangely enough, but it is the fact that a clergyman Gukas the skilled expert on the Armenian language wrote the names of practically all seeds in Azerbaijani: bughda (wheat), garpyz (water-melon), gara garpyz (black water-melon), yondzha (clover), khiyar (cucumber), ispanag (spinach), reyhan (basil), badymdzhan (egg-plant), gul (flower). In all works about the territory of the khanate and its bounds as well as in text-books the names of places are given in the following manner: from the Arpa river to the Gyzyl Kilsa village… From Korogly mountain along the Araz river to Nakhichevan, Sharur… Or let’s pay attention to the names of mahals (villages) have being a part of khanate: Gyrkhbulag, Vedibasar, Sharur, Surmali, Saatly, Seidli, Sardarabad, Talin, Zangibasar, Abaran, Derechichek, Derekend, Garnibasar, Geidzha.

One more example. How could the fact that Armenian ashyg Ovsep who was delighted with capture of the Irevan fortress by Russians wrote the following lines not in Persian, not in Arabian, not in Armenian but in Azerbaijan language take place? And could this fact be considered as chance and causeless?

“May I be a sacrifice of the thrown and the crown of Nicholas Pavlovich.

May I be a sacrifice of a command under which he takes duty from each padishah.

May I be a sacrifice of treatment made by Caliph Nerses.”

Monuments of material culture of that period contain explanation of the fact that not only in Irevan but in whole Armenia there was a large number of Azerbaijanians living, creating and leaving evidences that reached our present days. Headstones of 1503-1504, 1578, 1579, 1581 in Urud village of Sisian region prove that once again. There is an inscription on one of these monuments:

“This grave is abode of a delicate young man. Fate razed his delicate body to the ground” And signature: “Written by Veli”. Isn’t it the thread connecting our past with modern life?

There are few data about the ancient history of Irevan. The cause is wars between Iran and Ottoman Empire lasting 366 years with intervals, the town being passed around and at last the earthquake of 1679 razed the town to the ground. I. Shopen gives for the first time relatively exact information about population and its national composition. According to his estimates there were 2400 families and 12 000 persons living in Irevan during the government of last governor. After Russians had captured the town a part of local aristocrats’ families moved to Iran and Armenians came back from Iran and Turkey. At the end of the war (1828) the national composition of population was as following: Azerbaijanians – 1807 families, 7331 persons; Armenians – 567 families, 2379 persons.

Most part of information about architectural models and fine arts patterns of Irevan failing reaching us related to the period after the earthquake. Quadrilateral buildings of caravanserais with arches made from bricks and stones with carving enraptured everyone by their originality and richness, by nice, sparkling water streams of fountains as well as by overall architectural appearance considering as the most beautiful and grand buildings in the town. In the “Gurdzhu” caravanserai there were 78, in “Dzhulfa” and “Sardar” 39 in each, in “Tagly”, “Sulu”, “Susuz” 74 taken together, in the “Hadzhi Ali” caravanserai 40 benches. J.Charden called the caravanserai situated in 500 steps from khan’s palace “the most beautiful building”. He wrote: “The road 800 steps long leading inside was full of benches, there were three other buildings inside of building itself: beautiful mosque and two coffee houses.”

The Irevan fortress added luster to architectural appearance of the town of that time. Representing a pattern of high architectural and art mastery of that time the fortress, the palace inside of it, the mirror salon like a bride in jewels, twin mosques, two- and three-storied buildings bath houses for men and women built tastefully, marble pool 15 sazhens long, 5 sazhens wide and 3 arshines deep, ornamented “Tabriz gapysy”, ornamental motives, pictures of flowers, portraits, original architectural concepts, richness of design excited all above mentioned European travelers and writer A.S.Griboyedov, artists V.Mashkov and G.Gagarin to amazement and admiration. According to evidences of Lynch impressed by beauty of the mirror salon in khan’s Palace, the fortress mosque and the pool countless numbers of mirrors of domes with fillets were sparkling like brilliants. Salon’s ceiling and walls had been ornated from top to bottom. Pictures of flowers and birds, portraits of Fatali khan, his son Abbas Mirza, Huseyngulu khan, his brother Hasan khan, Rustam and Zokhrab in elegant frames painted in oil-paint on linen and stuck to walls were attracting attention as wonderful patterns of fine arts.

It’s a pity that travelers, explorers and writers who were delighted by creations of our forefathers’ high-class workmanship, patterns of fine arts and our ancient historical school of architecture related them to Iranian-Persian and Chinese architectures. According to Lynch’s statement the khan’s Palace with mirror salons “belongs to gorgeous monuments of Persian architecture.” I.Shopen said that this Palace had been raised in style of Chinese architecture. A.S.Griboyedov who often visited the khan’s Palace called ornaments of salon and ceiling “Japanese”.

Archeologist Uvarova who arrived to Irevan in 1880 and knew about it from descriptions of Dubua-de Monpero related to 1843 when the town had been transformed into governor’s residence and then in 1878 had been abandoned due to absolute lack of care exclaimed at the sight of “condition” of mosque and ruined Irevan fortress: “Oh, how much did they try to raze these palaces to the ground over the centuries?” Uvarova compared the salon which was the only reminder of the ruined khan’s Palace greatness with a fancy tea box. The archeologist wrote with admiration about the dome and minaret of the Blue Mosque attracting attention from a distance: “The dome towering proudly above the mosque as if it wants to demonstrate its importance and solemnity for the Moslem world.” It’s strange that after all that Uvarova told about the Palace mosque as about a pattern of fine arts worthy of Veroshagan’s brush in Persian architecture.”

Yervand Shakhaziz describing the greatness of the Blue Mosque built in 1760, concluded that Huseynali khan sparing no expenses wanted to leave a monument worthy of his khanate which would be built in style of the best Persian mosques: Shakh Abbas’s Mosque in Gandzha and Blue Mosque in Tabriz. Then the author told about skilled workmanship, excellent Eastern style and eminent master of Persian architecture.

These deserving attention arguments bring us echo of another significant opinion. In 1501 Shakh Ismail I won over Elvend Mirza, the king of Akkoyunlu dynasty, in Sharur region. Akkoyunlu state collapsed. Sefevies’ state began to border on the Uzbek state of Sheybani khan in the east and on Ottoman Turkey in the west. As K. Marx noted “the whole military power of ottomans” was pointed toward the large territory lying from Amu Darya to Farat and being under the Sefevies’ domination. Shakh Ismail fortified Irevan in order to protect it from this danger. During the government of blind Mohammed Khudabendi, a brother of Shakh Ismail II, in 1578 a beautiful garden was planted and khan palace was built at the place of the Irevan Fortress.

Farkhad Pasha raised a fortress at the same place in 1583. During the government of Shakh Abbas I, a son of Khudabendi, after Emirgun khan was appointed as the Irevan governor, the fortress was extended, rebuilt and fortified. A document kept in Matenadaran (Fund of Persian manuscripts, No.233) provides exact and detailed information about that. Huseynali khan called Mirza Dzhafar, a chief architect of Akhmed khan, from Khoy to Irevan in order to make this fortress more fortified and grand. The mirror salon and summer palace were created under the command of Mohammed khan, a son of Housseinali khan in 1791…

The Blue Mosque raised by Khatun Dzhanbeyim in memory of her husband Dzhakhan Shakh in Tabriz is the peak of the Azerbaijan architecture of 15^th century. It wasn’t accidental that Tavernien called it turquoise of Islam. And it wasn’t accidental also that Azerbaijan architect Neymatulla built it in 1465. Hadzhi Ali Khafiz who have built the famous madrasah in Gerat, Akhmed Shamistan constructing the Medzhnun Shakh’s Mosque in Meshkhed, Azerbaijan architects and masters who have gained reputation by their participation in building of Bibi khanum’s Mosque in Samarkand were famous not only in Azerbaijan but in the whole East. Is it possible that Shakh Abbas’s Mosque in Gandzha and Blue Mosque in Irevan are not the patterns of this architectural school?!

A master who restored the pictures in the khan’s Palace, its rooms, subject compositions on the walls of the mirror salon, who repainted in oil-paint portraits of Fatali khan, Abbas Mirza, Houseyngulu khan, Hasan khan on linen in 50-es of last century was our countryman Mirza Gadim Irevani (1825-1875). Mirza Gadim, the fine expert of folk art, the master of portrait and ornament, whose creations became a part of the gold fund of our classic art and opened a new stage of development of our fine arts has never leave Irevan and Tiflis. We know Mirza Gadim Irevani not as Persian, Chinese or Japanese but as a son of Mohammed kishy, an Irevan carpenter and wood-carver, as a telegrapher Mirza Gadim, as a phenomenon of our fine arts school.

The Azerbaijanians who lived in Armenia were famous and won the recognition not only in architecture and fine arts but also in agriculture. “Caucasus” Newspaper (November 27, 1851, #90) wrote that Abdurza Marham (probably Maherram) from Sharur region of Irevan province have taken part in London exhibition and have been awarded to a high award for the cloth manufactured from cotton cultivated from local growth. Isa Sultan Nadzhaf oglu Shakhtantinski was born in Irevan in 1871. He entered the Institute of Agriculture in St. Petersburg, and in 1875 defended a thesis on agriculture and forestry in Switzerland. In 1877 he published “Caucasian Almanac” in Tiflis in Mihelson’s printing house and was a head of the Political issues Department in editorial office of “Tiflis bulletin” newspaper. His brother Abulfat (1855-1913) was studying in the St. Petersburg University at the same time with G.V.Plehanov and graduated from Heidelberg University in 1883 with bachelor’s degree. He first translated Goethe’s “Sufferings of young Verter”.

Thousands graves of our forefathers-shaheeds who died during the endless battles against governors-tyrants and invaders-robbers lie from antiquity till our days at the same place near the foot of Irevan Mountain in Armenia. This country’s dastan causes double feeling, it excites deep unforgettable sorrow in the heart and at the same time excites pride for our forefathers-farmers and builders. Their toil and sweat are in beauty of each adornment and ornament created with their hands. Traces of their valor and persistence are in sounds of steps of every traveler walking on green mountainsides, in canals’ melodies, in majestic walls of old and new palaces. Nobody, never and in no way can deny this because, let alone the past, during the period when Armenia was a part of Russia more than seven thousands from ten thousands of Irevan population made Azerbaijanians. The Erivan province took the third place after Baku and Yelizavetpol (Gandzha) provinces for number of Azerbaijanians living there in the end of 19^th century. According to the data from the first population census conducted in Russia in 1897 there were 313178 Azerbaijanians in the Erivan province. There is one more fact proving that Azerbaijanians made their majority, namely the list of governors of Irevan khanate from 1441 to 1828 made by priest Oganes Shakhhatun.

1. Emir Sad – end of 14^th century – 1410

2. Pir Houssein – son of Emir Sad – from 1410

3. Pir Yagoub* (* His name as of fair khan carved on the stone above the door of Sevan church. This monument exists at present time.) (Pir Houssein’s son) – 1420

4. Abdul – (son of Pir Houssein) - in 1430

5. Uzun Hasan – 1471

6. Yagub bek – under the command of Dzhakhan Shakh in 1440

7. Hasan Ali Karakoyunlu – from 1460

8. Hasanbek, grandson of Bayandur – 1475

9. Div Sultan Rumlu – from 1515

10. Houssein khan Sultan – till 1550

11. Shakhgulu Sultan Ustadzhaly – (1550-1575)

12. Lala pasha by name “Gara Mustafa”, period of Sultan Murad – 1577

13. Mahmud khan “Tohmag”, period of Shakh Khudavend – 1576-1583

14. Farkhadpasha (period of Sultan Murad) – 1583

15. Mohammed Sharif pasha – till 1604

16. Amirgun khan Kadzhar (period of Shakh Abbas) – 1605-1621

17. Tahmazgulu (son of Amirgun) – 1635

18. Murtuza pasha (period of Sultan Murad) – 1635

19. Kalbali khan – 1636-1639

20. Mohammed khan “Chagata Kotuk” – 1639-1648

21. Khosrov khan – 1648-1652

22. Mohammedgulu khan (son of Lala bek) – 1652-1656

23. Nadzhafgulu khan – 1656-1663

24. Abbasgulu khan (son of Amirgun) – 1663-1666

25. Safigulu khan – 1666-1674

26. Sarykhan bek – (took the place for 2 years) – 1674-1675

27. Safigulu khan (son of Rustam khan from Tabriz) – 1675-1679

28. Zal khan – 1679-1688

29. Murtuzagulu (son of Mamedrza khan from Nakhichevan) – 1688-1691

30. Mohammedgulu khan – 1691-1694

31. Zohrab khan – 1691

32. Farzali khan – grandson of Amirgun – period of Sultan Akhmed – 1694-1700

33. Zohrab khan – 1700-1705, Abdul Mohammed khan – 1705-1709

34. Mehrali khan – 1709-1719

35. Allahgulu khan – 1719-1725

36. Radzhab pasha – 1725-1728

37. Ibrahim pasha and Mustafa pasha – 1728-1734

38. Ali pasha – 1734

39. Hadzhi Houssein pasha – substituted for Ali pasha – 1734

40. Mohammedgulu khan – 1735-1736

41. Pirmohammed khan – 1736

42. Khalil khan – 1752-1755

43. Gasanali khan Gadzhar – 1755-1762

44. Housseinali khan (brother of Hasanali khan) – 1762-1783

45. Gulamali khan (son of Housseinali khan) – 1783-1784

46. Mohammed khan (brother of Gulamali khan) – 1784-1805

47. Mehtigulu khan – 1805-1806

48. Mohammedkhan Maragalinski – 1806-1807

49. Houssein khan Gadzhar with brother Hasan khan – 1807-1827. (92. Armenian Soviet encyclopedia)

Azerbaijanians of Armenia were never indifferent to their homeland’s life and fate, they always took active position and played significant role in all serious issues related to the fate of land they regarded as native. In hardiest moments, during internecine battles they shed their blood with “neighbours in graves and hearth” and did not spare their lives.

Now it is well known fact that Azerbaijanians living here and regarding Armenia and Irevan as their homeland have never separated themselves from the general process of development of their people in spite of endless changes in government and changes in administrative division. Culture created in this land was closely related to its roots and was a part of the history of social thinking of their people. Of course, press and book publishing based on common traditions of our press, raised and developed on its ground, but objective difficulties connected to local conditions undoubtedly influenced this development and made specific changes.

And there was a great deal of such difficulties. This country passed through many hands over the centuries. No attention was paid to development of culture. The process of development of social thinking was slow. Ignorance and obscurantism was convenient to the ruling circles. There were no printing-houses, equipment, fonts and experienced specialists. Masters were not cast due to complicacy of Arab alphabet. Endless reproaches and threats suppressed any initiative and every undertaking.

F.Kocharli who arrived to Irevan in 1885 wrote in his letter published in “Tardzhuman” Newspaper (28.01.1886, No. 6) that “Irevan scientists are so ignorant that they prohibit reading of “Tardzhuman” only because a journalist working there is sunnit. These blind men don’t understand that for the progress it is necessary to have newspapers, books not only from the East but also from the Christian West.

There were many people among the local population who wanted to punish propagandists of press word and enlighteners calling in newspapers and books to learn from the East and the West. An order was given to kill Ali Mekhzun and Dzhabbar Askerzadeh, correspondents of “Molla Nasreddin” in Irevan. Young correspondent A.Nasiri was wounded with dagger. Irevan correspondent Yusif was killed. Here are lines written in the eighth number of “Leylek” Journal (May 28) issued there in 1914:

My stork, sit quietly at your place,

Don’t get involved neither with seids nor with beks,

Don’t you see, Nasiri was wounded with dagger

And Yusif was killed by shoeblack in Merva?

(Interlinear translation)

In spite of difficulties, persecution and threats in the second half of last century there were volunteers who gave not only their skills, diligence, material values but even lives for the noble aim of development of nation culture. It is mentioned in the document kept in the Central State Historic Archive of the Armenian SSR that after two-year correspondence Irevan intellectuals still can’t receive necessary response and help from the state authorities. At last they had to open a new school in the city at their own expenses. On March 29^th, 1898 a meeting has been held in the Blue Mosque in which 104 persons took part. The Commission consisted of 24 members under the chairmanship of Aligulu khan Irevanski was elected. Each of the Commission members visited the school, resolved arising problems and necessarily attended lessons. The special statement was made for the payment of school’s expenses. As evident from this statement Abbasgulu khan Irevanski gave annually 50 roubles, Panakh khan Makinski also gave 50 roubles, the other 17 persons gave 25 roubles each, 54 persons gave 10 roubles each. The name of Eynalibek Sultanov also mentioned in this statement.

Famous persons like M.G.Irevani, Isa Sultan, Abulfat and Mohammed Shakhtahtinski, Fazil Irevani, M.Gamarlinski, F.Kocharli, D.Mamedguluzadeh, I.Novruzov, G.Narimanbekov, A.Irevanski, P.Makinski, I.Shafibekov, E.Sultanov, A.Mamedzadeh, M.Mamedzadeh contributed significantly to opening of new schools, preparing of text-books and programs, joining of theater-lovers for performances, creating of conditions for books printing, in a word, in the field of culture and enlightenment. Special role played first enlighteners, members of charitable organization “Saint Ripsime” in Irevan in 90-es Sonabeyim, a daughter of lieutenant-general Ehsan khan, Sarybeyim, a daughter of major-general Kelbeli khan, Tovuzbeyim, a wife of captain Houssein Sultan, Dzhahan khanym, a wife of staff-captain Ismail Khan, Khyrda khanym, a wife of Mahmud aga, Beyimdzhan khanym, a wife of Nadzhaf aga, Khyrda khanym, a wife of Dzhavad aga who were aspiring to open the way to education for Azerbaijan girls and boys. Exclusively thanks to their merits in 80-es of last century four centuries after a German Johan Gutenberg has invented the printing press the book printing in Azerbaijan language was commenced in Irevan.

1. Books of local authors published outside Armenia. These books divided in two parts: the books published in other languages and the books published in native language. Since there were no native language fonts in typography working with Arab alphabet authors began to publish their works in other places and in other languages. Something common for that time was publication by authors their works in other places helps greatly to determine if an author was from Armenia by origin. Use the place of birth and residence as a pseudonym had wide spread among intellectuals of that time. Most authors indicated pseudonyms along with names on published books: “Irevani”, “Irevanski”, “Gamarli”, “Gamarlinski”. For example, in 1883 a penman Mohammed ibn Ali Mohammed Tabrizi indicated the name of the author on the book “Kitabu-Tagarat” published by lithographic method as “Fazil Irevani”. Probably “Kitabu-Tagarat” published in Persian language is the first book published by an author from Armenia in another place and another language.

According to one of versions Fazil Irevani’s works were published in different time, in different places and in different languages. Since the history reminds in connection with this hypothesis another version of Mirza Shafi’s “fate” let’s provide an explanation. Two books have been published in 1812 in St. Petersburg at the same time and under the same name. One book was in Armenian language and another in Russian. The author, Khodzhents Markar Kegamyan from Yerevan, was a palace councilor. The book in Armenian language called “Moral novel about the Rose and the Nightingale”, and in Russian this book called “Allegoric story about the Rose and Nightingale”.

“The Rose and the Nightingale” was republished in 1826 in Paris. Some years later le Vaya de Floribal translated it in French language and published it twice in 1832 and 1833. Increased response to this book as well as increased interest of readers attracted attention to this book more and more. Considering that Arshak Chobanyan translated this book in dialect of Armenians living abroad and published it in parts beginning from the first number of “Anaid” Journal. Chobanyan called the legend “The Rose and the Nightingale” brilliant pattern of the best works of art of the past. This book really had great success, was interesting to read and received many comments. At last, the end of this work has been published in 1900 in 12^th Issue of the journal. Short commentary at the last page (249) under the heading “Sources of “The Rose and the Nightingale” caused great sensation.

Arshak Chobanyan provided readers the following information: in 1892 there has been published a new book of French explorer Charles Georgienne. The author told the German specialist in Turkic philology Josef fon Hammer, a translator of “The Rose and the Nightingale” in German language, that “The Rose and the Nightingale” didn’t came from Khodjents Markar’s pen but from Fazili or Fazil’s pen.

Then one more question arises. Perhaps, Khodjents Markar really didn’t know the Azerbaijan language or perhaps, he has not translated this work and has written it himself? But there is a fact certifying that Khodjents knew Azerbaijan language very well. He translated the Old Testament with the story about Jesus from Armenian into Azerbaijani in 1819 in St. Petersburg and printed it with Armenian font in the typography of Ovsep Ovanesyan. Besides that if this work would be written by him it is unlikely that the author wouldn’t change names of main characters: Shakh Novruz, Shakhbahar, Gulnara. Note that “The Rose and Nightingale” was republished as a separate book in 1850 in Frezno. Version published in “Anaid” was given to print after the editing by the editor Vahe Ayk. On the base of available information one could say with confidence that “The Rose and Nightingale” is not an original work of Khodjents Markar. This is beyond any doubt. But who was Fazil? As stated above, his name was written on the book published in 1883 in Tabriz as “Fazil Irevani”. So both Fazil and Khodjents were from Irevan. Taking into account that Khodjents was closer to the Azerbaijan literature environment than to the Turkish one, we can conclude that “The Rose and the Nightingale” didn’t come from pen of Khodjents who was a councilor at the tsar’s court for a long time and lived in St. Petersburg but is a work of Fazil Irevani. The book’s name, main characters’ names and events described in it give grounds to affirm that. However, it is not a final conclusion but a hypothesis needing in serious clarification.

Azerbaijan authors from Armenia published their books not only in other places and other languages but also in native language. Molla Houssein Irevani was an initiator in that. His 201-page book “Museibname” with illustrations has been published in Tabriz in 1888 by lithograph method. A year later the collection of gazels and nevhes of Mirza aga Ali Hakimi Irevani has been published in Tabriz. This 229-page collection differed from previous books by the fact that it was published both in Azerbaijani and in Persian.

One could say that first books in Azerbaijani were published in Armenia from 80-es of last century. But these books have been printed not in Armenia but in Tabriz, Tiflis, Baku, Bakhchiserai. For example, “Native language” for the first, second and third form written by Irevan school teachers Mirza Gamarlinski, Gashumbek Narimanbekov, Shakhtakhtinski, Radzhabov, Kaziyev, Mohammedov, Shafibekov, Sultanov and Mirza Alekper Mirzazade were published in 1907-1908 in Tiflis in typography “Geyrat”, “Badaragatuletfar” of Abbas Mamedzadeh was published in 1911 in Baku in the electrical typography of Orudzhev bros., and the book “Tamamalifba” of Hasanzadeh Mirza Houssein Irevani – in 1913 in Tiflis in the “Culture” typography.

2. The Books translated from other languages. Among these books one part was issued outside Armenia, the other in Armenia. The first data regarding translators from Armenia concern to Mohammed Hussein Irevani. In 1657 he for the first time translated into Azerbaijani "Gulistan" (Tabriz, the Central library, No. 2941). The first translators of W.Geothe's “Young Werner's Sufferings” and Moliere's “Willy-nilly Doctor” were Abulfat Shahtakhtinski and A.M.Gamarlnnskiy correspondingly.

Comprehensively informed about diligence of Azerbaijan enlighteners, one of the best experts of Russian literature F. Kocharli could not remain indifferent to the response of the times. Being teacher of Irevan grammar school, F. Kocharli, worked at a field of education. Working with such enlighteners as A. Mammadzadeh, E. Sultanov, I. Shafibeyov, released together with Zokhrabzadeh the textbook “Talimi-lisani turki”, he simultaneously made literature translations.

The author of the textbook “Veten dili” A.O. Chernyavsky in 1894 in the letter to F.Kocharli wrote: “your translations - "Violet", "Flower", "Poor" - will be an ornament of my book. “Talimati Sokrat” was issued 1891 in Bakhchisarai, in printing house "Tarjuman". On the book it has been written: from Russian into Azerbaijani translated by the teacher of theology of Irevan grammar school Firidun Kophcarli.

3. Book publishing in Armenia in Azerbaijani. At last, right at the end of the last century have appeared conditions for edition of original works. Printing house of Edilson concurrent with printing house of Gulyamiryan purchased fonts and matrixes beginning printing books in Azerbaijani. In 1899 the book «Atalar sezu» of the teacher of Turkic language of Islamic School in Irevan Mohammed Veli Gamarli has been issued. This time also is considered as date of the first edition of original works.

In Armenia there were many works of Azerbaijan authors issued in the Armenian and Russian languages. Among them there is small story "Tatarka" ("Azerbaijan women") characterizing period till 1920.

"Tatarka" was the first work one of Eynailbek Sultanov the most active authors of pre-revolutionary Transcaucasian. It has been written for the Nakhichevan theatre. But as there is raised a problem of true position of Azerbaijan woman it has met resistance of state bodies and imperial officials. To overcome these obstacles the author has been compelled to put this play at theatre in Russian. Thus, the small play "Tatarka" consisted of two actions and ten acts, in 1904 has left the separate book in Yerevan. “Just after the play "Azerbaijan women" has been performedf in Russian, it was possible to play it in Azerbaijani” (A. Zamanov).

At the beginning of our century only in Irevan there were four printing-houses – Gulyamiryan, Edilson, "Kultura" and "Luys" issuing books in Azerbaijani. The part of them continued useful activity till 1914, and the other - till 1917. In 1917-1920 in two printing houses were printed journals and leaflets in Azerbaijani. One of them was the governor's printing house, the second - a printing house issuing magazine «Burhani hagigat».

Prior revolution in the short period of approximately 25 years, the Azerbaijani printing professionals such, as Mohammed Akhundov, Akber Husseinov, I. Halilov have grown in Irevan and issue a lot of different materialss. Among them there is a lot of plays, verses, dictionaries, textbooks, translated literature, works which have played certain role in creation of our cultural heritage. Force, influence and educational value of these editions were huge for time.

Occurrence of a society of the professional authors, serving to education of people, was big achievement. The cradle of this community had such well-known scientists and writers, as J. Mamedgulizadeh, watching prototypes of the images not losing freshness in Armenia, F.Kocharli making sketches of works in Irevan.

Such constellation of representatives of intelligency as Gamarlinskiy, Hashimbey Narimanbeyov, Isa Sultani, Abdulveli and Mohammed Shahtakhtinskiy, Ismayilbey Shafibeyov, Mirza Alekper Mirzazadeh, Abbas Razi Mammadzadeh, Mirza Jabbar Mammadzade have devoted the life to education of people.

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