II. History Falsifiers

• Response to “Armenian cultural monuments in Upper Garabagh” book after Samvel Karapetyan (Quliyeva V.A., candidate of history).

• Response to attempt of Papazyan A.D. to misrepresent Azerbaijan history as Armenia’s one (Guliyeva V.A., candidate of history).

• Azerbaijan in Oriental policy of Russia in the early 18^th century (Mammadova G. N., candidate of history).

Response to “Armenian cultural monuments in Highland Garabagh region” book after Samvel Karapetyan
(The book was released in “Gitutyun” publishing house of Armenian Republic NAS in 2000)

History shows that Armenians were among a few nations who hadn’t their own state and through centuries Armenian national consciousness had been forming on the base of desire to establish by any hooks or crooks such a state. For this first of all it was necessary to lay scientific fundament for proving that Armenians are the most ancient in the world nation descending from Noah and used to have vast state that included territory between three seas-Black, Mediterranean and Caspian, and was called “Great Armenian”. Beyond doubt this theory’s propaganda pursued two aims: firstly, suggestion to Armenians belief in their past grandeur, and secondly “scientific” justification of future aggressive actions. They intended to “re-establish” Great Armenia at contiguous territories of Azerbaijan, Georgia and Turkey. “Morbid selfishness, conceit of Armenians and inclination to boost their grandeur in past an present are accounted and partially justified by the fact that during centuries they had been gaining ill fame of which they’d like to get rid”. (1)

The same Velichko writes: “Armenian oil industry patrons attentively cared of creating especial history of Armenia, exalting this small nation and its heroes… In particular they don’t miss chance to advance their past and present “services” by parasitic means, i.e. casting aspersions on neighbor nations who had more distinct, obvious and worthy history” (2). At all historical periods there were people who zealously served this Armenian idea including those who weren’t Armenians. In early XIX century it was Senkovskiy who wrote under pseudonym of baron Brambeus. Later “Armenian historians” such as Emin (Moisey Khorenskiy history), Khudobashev (Armenia review), Yeritsov (Caucasian antiquity, 1972, №1), professor-armenist Patkanov, Marr also didn’t restrict himself in facts. Armenian intrigues and “history makers” tried to lead astray baron de Bay, French scholar. By the way he visited Echmiadzin, capital of Armenian church where they showed him some extremely ancient items, some crowns, cups, embroidered cover etc. the experienced archeologist noted at once absolute erroneousness of chronological data indicated by armenians expressed it with humour in his writing. By the way in reality it was ascertained that some allegedly ancient traceries date back to decay of rococo style. Fury of local Armenian newspaper printed in Russian letters run into impropriety (3).

Indeed all new is long ago forgotten old. Today Armenian jingoists having occupied 20% of azerbaijani territories by means of creeping aggression in Highland and Lowland Garabagh try to “prove” that it’s primordial Armenian territories being part of “Great Armenia” and by right at present must belong to Armenians. Again there are written works in which monuments of Albanian material culture (legatees of which are Azerbaijanis) are misappropriated by Armenians and claimed to be their own, populated areas ate renamed in Armenian manner though absolutely unfoundedly. For proving that a certain territory is Armenian it’s enough for some Aram, Armen or Samvel to write that Kalbajar district is Karvachar, or Lachin district is Kashatakh. But about this in more details a little below.

It’s general knowledge that the solaced “Armenian problem” was created and put on the agenda in middle XIX c. by great prowess with purpose of breaking up and annihilating Ottoman empire. When it was achieved Armenians have been forgotten. By the way soviet empire also was broken up by means of Armenians (USSR disintegration began after Garabagh events acquized conflict character).

Mass resettlements of Armenians to Transcaucasus through XIX c. and loyalty of Russian government respectively to them hope of Armenian state establishment but already within Russia. Velichko wrote apropos this: “Among unbidden guardians of Armenian nation’s dream of autonomous “kingdom” establishment and exactly within Russia doesn’t sink but flares up with new power. In Turkey there wasn’t enough territory and therefore it’s artificially being established in Transcaucasus. The above mentioned intrigues want to vex Moslem population of the region and domage Moslems reputation so that in future they could appropriate their lands”. For attaining the aim Armenians start realizing plan of these territories' armenianization.

Systematically all around Transcaucasus there commences destroying of Moslem material culture’s monuments: mosques, medieval necroposes, Christian monuments of ancient Albanis, crosses are appropriated by Armenians and claimed as their own. So was in XIX c., so is today. At Western Azerbaijan territory, in Zangazur, Iravan provinces which in 1920 were included into recently established Armenian Republic, historical territory of Azerbaijan there remained no azerbaijani, the last 200 thousands were driven out in 1988 after beginning of “Garabagh events”. At present monuments of azerbaijani material culture being lively witnesses of century belonging of these territories to Azerbaijanis also undergo genocide, profanation, destroying, outrage by Armenians. Such fate overtook Moslem in Jafarabad (present Argavang, since 1920-part of Armenia), historical territory of Azebaijan built in times of Gara-goyunlu azerbaijani state’s reigning. Having coducted “excavations” at the mousleum fundament the so-called “restorators” ascertained that it was constructed by armenian masters without troubling themselves to prove the conclusion. Moreover they were enough. Only Armenians bold to allege that Gara-goyunlu state was Iranian, an its emires (rulers) were turkmenians (it’s implied contemporary ones being also involved to research activities concerning this monument).

According to logic of Armenians the interesting conclusion turns out-iranian state ruled by Turkmenian emires in the presence at its territory of Armenian mausoleum can hit upon this. Identification of Gara-goyunlu emires with contemporary turkmenians is scientifically unfounded idea for they were oguz Turks who lived in Anadolu in XIII c. and consisted of seminomadic tribal units-turkmens. Ardjish located in north from Van lake was their central province Petrushevskiy also considers Gara-goyunlu state azerbaijani (4). Moreover by its architectural-constructive shape the mausoleum is analogous to Mominekhatun and Yusif Ibn Gabir mausoleums in Nakhchivan and is continuation of the corresponding architectural school of Ajami ibn Abu-Bakr. On wide 22-metered girdle of frieze, under dome cornice there is bold Arabic inscription of naskh handurting with suls elements and expressed as below: “By name of Allah, gracious and charitable. Guran, line 256. The greatest, noblest, support of sovereigns and sultanes, patron of sages and knowledge thirsties, wandering dervishes (ascetics) and divine cognition way goers (mystics), glory of state and religion, emir Pir-Husayn-may Allah extend his justice-ordered in Radjab 15, 816 (October 2, 1413 A.D.) to build sepulchre of deceased forgiving al-Emir Sad who attained charity-may Allah admit him to paradise- in times of ruling by the greaset sultane, the noblest sovereing, sultanes’ sultane patron of state and religion Pir Budag khan ibn Yusif Noyon-may Allah extentd their supremacy. Mentioned in the inscription Pir Husayn (1411-1414, period of ule) and his father Emir Sad (ruled till 1411) by their origin were from Saadlu oguz tribe, emires of Chukhur Sad region which during XV-XVIII cc.was component part of Gara-goyunlu, Agh-goyunlu and Sefavis azerbaijani feudal states’ territories (5). After annexation of Azerbaijan by Russia this territory was divided to districts and provinces: Iravan province with Iravan, Aleksandropole, Sharur-Daralayaz, Echmiadzin, Surmalin, Newbayazit. After establishing Armenian Republic in 1918 it underwent invasion by armenian dashnak terroristic gangs who within 1918-1920 had eradicated indigenous azerbaijani population of the land, fully cleansed it, having settled instead refugees-Armenians from Turkey and annexted to Armenia. Bolshevists legalized this annexation.

The same fate overtook caravansaray located in Selim pass, in Zangazur that was historical territory of Azerbaijan and annexed by Armenia in 1920 (at present Sisian district of Armenian Republic), at 2410 meter height over sea level and built in times of Ilkhanid Abu-Said reigning. This in Arabic inscription written on a stone by 1,87x0,86 size and mounted into doorway (1,80x1,13): “Abu Saidkhan Baghadur /in times of universe sultane reigning/ padishah of people, sovereign of Arabs and Persians, king of all nations, may Allah eternalize his ruling /benefactor Chushgab ibn Lavand…Shah Nur iibn…in 729 (by Moslem era) (1328-1329 A.D.) (6). Inside an armenian inscription is mounted into eastern wall where is indicated date – 781 y. (by Moslem era) (1332 A.D.). Ionnasov, teacher of Lazarev institute read in the inscription that caravansaray was built by Chesar from Orbelyans family and some his relatives together with grandson of Lipart VII. The author made bold to allege that “Tartars (i.e. Azerbaijanis-edited) later named the caravansaray as Selim and added arabic-persian inscription”. (Materials of Caucasian archeology, v.13, 1916). However it should be noted that the latter inscription is ancient and mounted over entrance during construction of the edifice. Names on it are turkic-mongolian and don’t coincide with names on Armenian inscription. Our contemporary V.M.Arutyunyan went further and alleges that contents of arabic-persian and Armenian insriptions are identical and indicate to building of the caravansaray in 1332 by efforts of prince Chesar Orbelyon. Thus by any hooks and crooks azerbaijani architecture’s monument is represented as armenian one. Its belonging exactly to Azerbaijan architecture can be jugded from stone shape, mounting technique and paleographical features of the inscription identical with another one mounted over entrance of Yahya ibn Muhammad (died in 704 by Moslem) era (1305 A.D.) in Mammadbeyli settlement of Zangilan district also located on Caterpillar route. Here it was mentioned architect’s name, founder of Garabagh architectural school of Azerbaijan, Madjd ad-Din Ali. Some architectural details also give ground to relate caravansaray to works of the architect as well as other erifices located along Araz, on Caterpillar route connecting European countries with Near East and passing through Azerbaijan (7).

Thus we may confidently assert that armenian inscription was mounted into mausoleum’s wall for “armenizing” the monument what is also being done today. The same genocide underwent thousands of material culture’s monuments at Western Azerbaijan territory (Zangazur, Irevan province, present Sisian district of Armenian Reublic). In those places where it was impossible to demolish the monument, armenian inscriptions were mounted into its wall and where it was possible the monument was razed to the ground. For example there was completely destroyed medieval necropole located in Urud settlement of Zangazur province (present Oront of Armenia). During expedition of M.S.Neymat to this area in 1961 she discovered monuments which were written proof of long duration of albanian tribes turkization, azerbaijanization process. Before this in historical literature there took root opinion that albanian tribes being christians during penetration of islam into Transcaucasus partially were armeniazed or geogianized. Though Petrushevskiy wrote that part of the tribes was azerbaijanized and adopted islam there weren’t direct proovs of this. So urud monuments are exactly such proovs. Translation of inscriptions and relief images of ongons belonging to ancient turkic tribes are evidence of long process of Albanian tribes’ turkization and azerbaijanization. The response to this indisputable scientific discovery which fully rejected concept of alien turkic element in Transcaucasus earlier zealously exaggerated by Armenians was barbarous extermination of this medieval necropole. Thousands of the similiar examples of vandalism demonstrated by Armenians through the whole our history can be indicated especially in soviet times when in supreme soviet government they held executive posts and all-permittedness for Armenians was normal. It’s not accidentally that at this territory remained no Azerbaijani, most monuments are destroyed, those which were impossible to be razed to the ground by all hooks and crooks are “armenianized”.

Thus willing to re-establish by any means so-called “Great Armenia” that has never existed and was concocted by ill Armenian imagination, neglecting historical truth, trying to prove that it’s azerbaijani Turks not Armenians who are alien element in Caucasus, having renamed all populated areas, rivers, lakes at the territory of contemporary Armenia, historical Azerbaijan territory, Armenians eradicated and drove out all Azerbaijanis, indigenous residents having subjected to genocide monuments of material culture, too. However in state Historical Archives, Moslem Clergy funds we elicited materials which indicate that the territories primordially were azerbaijani and their indigenous residents were exactly Azerbaijanis. The apparent confirmation for the fact are network of mosques, mosque parish, medrese (religious school of Moslems), set up all around the territory, population quantity and first of all settlement names of turkic origin which very often are found in documents. In the most Iravan town (present Yerevan) among mosques that existed in early XX c. such as Ancient Shahar (municipal) Mosque, Cathedral (Goy) Mosque, Gaji Novruzalibey Mosque, Gaji Imamverdi Mosque, Mirzasafibey Mosque, Gaji Jafarbey Mosue, Gaji Ilyas Mosque there remained just Cathedral Mosque which was considered as Iranian and passed to Iran’s representatives. In 1915 in Zangazur district there were 38 shiitic, in the whole Irevan province – 382 shiitic and 9 sunnitic mosque. The scantiness of sunnitic mosque indiates that the province’s population basically was schiitic (8). The mosque parishes were in the below settlements of Zangazur district: Shaki, Vagudi, Mardkhuz, Garrag, Saldash, Gargyal, Aghbez, Aghbagh, Gajiami, Ballugaya, Gargas, Charalu, Khardjmaglu, Dastakerd, Galadjuk, Jijmli (I, II), Garachalu, Seidler, Mollalar, Gara Kilsa, Narjan, Zor, Afandiler etc. As is seen all names of turkic origin’s settlements which after driving Azerbaijanis out of the latters under jurisdiction of Armenia in 1920 were renamed in Armenian manner (9). Every parish had mullas who were appointe by gubernator-spokesman for imperial power. In Echmiadzin district there functioned 13 parished and 12 non-parished mosques, Surmalin district – 16 p. and 4 n-p.m., Sharur-Daralayaz d.-21 p. and 26 n-p.m., Newbayazet d.-2 mosques (10). In 1911 mosques quantity reached in Shusha district 50. Since 1904 till 1915 number of shiitic mosques in Iravan province had been increasing from 201 to 382. This indicated to increase of moslem population quantity in the region what couldn’t help to trouble Armenians who raved of national statehood idea.

Thus in early XX having misappropriate disintegration of Soviet Empire in late XX c. Armenians proceeded to the second phase of their territory’s expansion, again by means of azerbaijani one. This time occupation begins its realization under veil of democracy. Numerous mas-meetings and demonstrations of Armenian inhabitants of Highland Garabagh urged by Russian “democrats” and “lawyers” with slogan of Armenians’ self-determination were held in Highland area of Garabagh and resulted in eradication and driving out of its azerbaijani population. The idea of the self determination advance by Armenians as basic argument causes question: how much times one nation can self-determine itself? Don’t Armenians as nation have state establishment in face of Armenian Republic framework of which they have opportunity to develop freely. For Highland Garabagh’s Armenians self-determination means joining of Highland Garabagh to Armenia. Thus it become clear that in the present concrete case the above-mentioned slogan is only clook of occupational policy. All further actions, namely Armenian’s aggression toward Azerbaijan and occupation 20% of the latter’s territory are proof of the above-drawn conclusion’s exactness. “Burnt land” policy conducted by Armenian nationalists fascists in early XX c. and resulted in establishment of Armenian state bears its fruits in late XX c. as well. This time already 20% of Azerbaijan territory was annexed by Armenia. Today there’s actively being conducted policy of newly occupied territories’ “armenianization” Azerbaijanis are driven out from them – Highland Garabagh and adjacent Lachin, Kalbajar, Gubadly, Zangilan, Agdam, Fizuli districts of Azerbaijan, there is activated occupied territories’ renaming process and undertaken wretched attempt of prooving historical belonging of he territories to Armenia that doesn’t stand up to criticism.

The unwholesome tendency of own history’s ancientizing pursues aim of proving that Armenians are the most ancient, cultural and civilized nation in Caucasus and therefore have more rights for this territory than other nations populating it. Moreover very skillfully they profit by their belonging to Christian faith. Though it’s generally known that in 506 A.D. Armenians adopted monophisitics and separated from Christianity. Celebration of Armenian church’s 1700 anniversary in 2001 was attempt to remind all Christian world that Armenians are also Christians and thus distract world community attention from occupation war conducted by Armenia against Azerbaijan. Professor Erics Figle writes writes apropos of this: “New researches show that 301 isn’t year of “apostolic” or “grigorian” church’s establishment. This knows every more or less educated Armenian. Reason for celebrating the anniversary is quite another and concludes in the fact that belonging to I Christian state provides certain rights which exert negative influence on neighboring with Armenia states. It had been felt since times of Caucasian Albania existence till Baku occupation in 1918 and at last Azerbaijan’s western territories occupation in 1993 and deportation from them of the whole population. The jubilee is cloak under which it’s undertaken attempt of legalizing occupation of alien territories” (11).

Simultaneously it’s conducted “scientific” elaboration of newly occupied territories’ belonging to Ancient Armenia concept. One of attempts to prove “scientifically” that these territories historically belonged TO Armenia and today by right must belong to it is “scientific treatise” titled “Monuments of Armenian culture in Highland Garabagh region” after Samvel Karapetyan. In the book author characterizes so-called “Armenian monuments” of Kalbajar (Karvanchar), Lachin (Kashatakh), Gubadly (Kashunic), Aghjabedi, Aghdam, Fizuli, Jabrail districts. It’s common knowledge that “Highland Garabagh” territory includes Askeran, Gadrut, Mardakert, Martuni and Shusha districts. Under “Highland Garabagh”s armenian monuments in fact it’s presented territory of newly occupied high – and lowland Garabagh and moreover Barda, Aghjabedi and Terter districts which yet are under jurisdiction of Azerbaijan but evidently are new objects for future aggression. As it’s said appetite comes with eating, impunity inspires. Thus uneducated reader is led astray. The book is devoted to 1700 anniversary of Christianity adoption in Armenia, so to speak another reason for reminding the whole world of their antiquity and that Armenians are Christians, too. We omit bombastic introductory part characteristic for Armenians and begin directly analysing the present “work”.

First of all we want to stress especially that through the book it grates upon ears blasphemous allegation of “land liberation”. Glaring aggression accompainied with mass eradication and outdriving of azerbaijanis – indigenous residents of the land is presented as “liberation of primordially Armenian lands”. The author alleges that it’s ancient Armenian populated areas which Armenians were compelled to leave in middle XVIII under impact of nomads. However the author doesn’t adduce any arguments, more or less forcible but contents himself with old residents memories being very doubtful. But after this he narrates by words of master Mesrop reason for a small number of Armenians’ leaving area of Kalbajar district: “Indigenous Armenian population surrounded by ocean of Moslems, being unable to endure unequal fight and deceived by “Great” Russian, “Christia” kino Peter left their primordial land and settled down in deserts of the king-uninhabited areas of Mozdok and Kizlyar”. Thus as issues from Mesrop’s report Armenian population in comparison with Moslem one was insignificant and had to change their resided place like always in result of Russian king’s deceive whose grandeur and belonging to Christianity here are called in question. Apparently king Peter stirred Armenians against local authorities and then couldn’t help them to “gain independence” therefore Armenians had to settle down in Russia (p. 12). After this author alleges that in Kalbajar district “till 30-ies of XVIII c. national composition of the province’s residents was exceptionally armenian. Anyhow neither historical monuments nor sources content even a hint that till 1730-ies at the district’s territory beside of Armenians lived other nations. “Then let me ask: “about what “moslems ocean” in which Armenians drowned and had to migrate to Russia Mesrop writes? What sources mean author alluding to nothing?”.

Zaruzbil province (or Zarzibul as given in the book) in middle ages was component part of Chukhur-Saad district governors of which were emirs from Ustajlu guzulbash tribe. Past of Garabag’s governor held leader of Gajars tribe. In 1736 after overwhelming last representative of Sefevis dynasty during congress in Mugan to which opposed Ugurlu-khan Ziyad oglu Nadir shah considered necessary to weaken surname Ziyad oglu by separating from his possessions lands of Highland Garabagh’s 5 governors and Mil-Garabagh’s nomadic tribes, as well as Zangazur. All of these lands were governed by Nadir-shah’s brother – Ibragim-khan, Azerbaijan’s sipakhsalar. Just Ganja district was inherited to Ugurlukhan. Javad-khan was last representative of this family. He perished in struggle with Russians when the lathers besieged Ganja.

Territory of contemporary Armenia in middle ages is mentioned by Iskender Munishi as ulka governed by Khasan-sultane Urdaklu from turkemans tribe. Bargushet (Zangazur, after 1920 Sisian district of Armenia) since governing by shah I Abbas was hereditary ulka of Dumbulu Kurdish tribe’s heads’ dynasty’s especial branch. In 1628 Bargushet’s governor was Magsud-sultane Dumbulu; in times of Nadir-shah Bargushet was governed by Ali-Nagi-khan (12). Both districts-Bargushet and Gaphan together with Nakhchivan province in XVI-XVII cc. due to administrative decision were included into Azerbaijan region and subject to governor of the latter with centre in Tabriz (13). District along Terter river with centre in ancient Barda town yet in XVI c. was passed as ulka to unity of 24 branches of nomadic tribes.

This unity was established in life-time of shah I Tahmasib, here were included not only azerbaijani but also small Kurdish tribes later assimilated with the formers. They were headed by Peyker-khan Gajar.

Area of Garabagh steppe and adjacent to it cultural lands in the south from Barda town since XVI c. was ulka of small turkic (azerbaijani) and kurdish tribes’ unity. Their hereditary leader was head of one of them-Javanshir tribe. After Nadir-shah’s perishing and Iranian State disintegration (1747) Panah-khan Javanshir, the latter tribe’s head. Ibragim-khan’s son proclaimed himself independent khan (governor) of Garabagh. Taking opportunity of dissension wars between 5 Armenian governors of Garabagh’s highland part Panah-khan supperted 1 of them, Varandy’s governor Shah-Nazar and by his assistance overrided all Armenian governors and made them, as his vassals. He joint to his possessions Zangazur, Bargushet, Gafan, Megri (territory which joint to Armenia in 1920). Established this way Garabagh semi-independent khanate with centre in Panahabad fortree (present Shusha town) built in 1754 by commanding of Pnahkhan gradually became 1 of the most powerful khanates of Azerbaijan. Even nominally he didn’t recognize Iran’s power. Sources report that “he served for noone, neither made anyone serve neither made anyone serve for him” (14). In 1805 Garabagh khanate was occupied and annexed to Russia, in 1822 it was destroyed and become province governed by tsarist commandant. in 1923 bolshevist established in highland part of Garabagh Highland-Garabagh Autonomous District which in 1988 was occupied by Armenia and retains this status up to now. Thus historical retrospective shows that the territories in medieval period were azerbaijani.

The basic argument in times of azerbaijani lands occupation was that Armenians consider themselves heirs of Urartu and Albania states. However archeology researches indicate to absence of resemblance between Armenians and urartians cultures. Moreover language of these nations also is different. The urartians’ language is of Asian origin and included into Ural-Altaic group of languages. Whereas Armenians’ language relates to Indo-European group. It’s common knowledge that Armenian isn’t homeland of Armenian ethnosis. As Armenian authors themselves allege “the most ancient ancestors of Armenians were residents of northern-eastern part of Minor Asia. This country’s name was Armatan and later (XIII-XIV cc. B.C.) Khayasa. From there in XII c. B.C. they encroached upon Shupria in south-east from Van lake (present Turkey territory). In middle VIII c. B.C. Shupria was annexed by Urartu state under name of Urme or Arrme. Dyakonov thinks that “as much as ancient Armenian isn’t kindred with languages of Armenian highland’s aboriginal it’s clear that it was brought here outside”. Competent scholars consider that ancient Armenian nation originally formed in Uppereuphratic valley approximately in the I half of I millenium B.C. (15). Penetration of Armenians into Transcaucasian regions dates back to later period. It shouldn’t be forgotten that Erebuni fortress name of which is identified with Yerevan was built at the territory of Azerbaijan tribe’s transcaucasian country which on urartian king’s inscription is called “hostile land” and was conquered by urartians in course of their advance toward regions where is currently located territory of Armenia (16).

Attempt of misappropriating culture of Urartu sometimes fell into absurdity. For example Armenians read from left to right Arabic epitaph of XIX c. discovered in Zeyva azerbaijani settlement of Zangazur district and presented it as ancient Armenian urartian cuneiform of XVIII c. B.C. Moreover the author alleged that all alphabets were created on the base of this script. It used to cause tide of soviet scholar circles discontent and academician Piotrivskiy published in Armenian press itself revealing article in which enough conclusively there was ridiculed the “scholar discovery” of the Armenian author.

As regards Albanian heritage here is also purposefully conducted “armenianization” policy i.e. all Albanian monuments, crosses, churchs are announced as Armenian. Further location place of the monument is also announced as Armenian historical territory. However it’s universally recognized including armenian scholars that Albania and Armenia can’t be identified. Alluding to medieval armenian histricians such as Pavstos Buzand, Movses Khorenatski sme of contemporary rmenian scholars forget an extremly inportant facthistory described by the formers reflect not reality but their “own ideals-single Armenia withstanding danger from zoroastrian Persia” (17).

Thus it’s apparent that armenian national consciousness is ill with megalomania since middle ages. The same N.Garsoyan writes the following: “All what we know of Armenia shows that despite on “Great Armenia’s” grandeur zealous supportes Armenia of I-IV cc. A.D. by no means can be conceived as “religions and political unity, toponym with invariable substance identified with northern Arshakid kingdom” (i.e. Albania). In political terms Highland Garabagh region in I-IV cc. was undoubtedly subject to lbanian Arshakids, in VII-VIII cc. to great dukes Mekhranids. In result of Arabic conquest Albanian kingdom declined. Albanian church was passed under jurisdiction of armenian one. It initiated gradual deethnozation of albanians (18)”.

In XII-XIII cc. it’s observed period of Albania’s renaiscense. In Artsakh and Uti (H g territory) regions there begins dominating Khachen dukeness which according to academician I.A.Orbeli “was part of ancient Albania”. Flourishing of Albania kingdom falls on times of Gasan Jalal’s ruling (1215-1261). Exactly then it was built Gandzasar cloister complex later became “capital cathedral of Albania” (19).

The basic argument of Armenians for misappropriating Albanian culture’s monuments is presence of Armenian inscriptions on them i.e. inscriptions on ancient Armenian. F.Mammadova reveals very throughly reasons for this phenomenon. After grigorianizing Albanian church by Arabic Caliphate together with Armenian church historic was cultural-ideological armenianization basically of highland part of the country’s population. And therefore Albanian literature of XII-XIII cc. had already been created by representatives of grigorianized Albanian church on ancient Armenian. Simultaneously they translated previous Albanian literature works from Albanian into ancient Armenian. It’s not accidentally that the earliest copy of “Albanians history” after Moisey Kalankatuyskiy that reached present days on ancient Armenian dates back to XIII c. But the population for long time has continued calling itself Albanian ethnosis as much as ther retained its exustance Albanian though grigorianized but still independent church (20). As academician I.Aliyev correctly notes “this (i.e. language belonging) can’t be argument for defining their ethnical belonging. Almost whole medieval scientific or another literature of different nations of East was written on Arabic and Persian. The same concerned epigraphs of the nations. Almost during the whole medieval period scientific language among European countries was Latin. Moreover it’s known that contemporary French, English, Portuguese, Egyptian people don’t speak their ancient languages but they don’t cease being French or English people just because of this (21)”. In the above-mentioned book we observe the similar situation. All Albanian monuments in Highland Garabagh are declared as Armenian ones, morever their geography is changed and they’re presented as monuments of Kalbajar, Lachin etc. districts. The fact that these are albanian monuments is prooved by their epigraphy adduced by the author. Our attention is attracted by inscription on cross with author’s translation: “Here is buried sovereign Stepanos-catalikos Aguanskiy (i.e. Albaniskiy)”. Furyher author writes that “in the whole history of Armenian chruch there had been 5 Aguan catalicoses with Stepanos name. And in accordance with dating relates this monument to IV Stepanos. It’s shocking that author isn’t embarassed by “aguan” word. But in book after F.Mammadova we read that “on urgent request of III Stepanos, albanian catalicose, noble head of albanian home’s chruches (predecessor of mentioned on inscription) Mkhitor Gosh compiled “Code of low” – albanian law science’s monument. Armenian publishers of this collection, having added to title “Haets” (i.e. armenian) made new “Armenian code of law” name not written by Gosh (22). As we see nothing embarasses Armenians. If something is absent, they add and gain desirable. The similar addings are also met in the considered book. Thus monument of albanian culture is presented as Armenian. The numerous crosses mentioned in the book by from and date are identical with the latter one (Stepanos IV) and therefore they can be confidentially related to monuments of Albanian material culture (p. 26). By the way the author writes that researchers of the territory, M. Ter-Movisyan, M.Jakakyants and S.Barkhudaryan correspondingly in early XX c. and 1960 discovered and copied 2 epigraphis inscriptions, 1- from the side of monument’s wall, another – from rear of khachkar mounted into the epigraph”. Barkhudaryan wrote: “in this large in past Armenian settlement remained at present almost nothing…” (p. 34). We can just wonder where the author found in such quantity crosses, churches.

On another inscription we read: “I’m, Arzu-khatun, wife of Vakhtang and Mama-khatun, my sister built this chruch, remmeber in prayers…”. On this inscription the point is of Vakhtang, albanian khachen duke’s wife. In 1 of “Low code” copy he’s called as “dukes’ duke, Gasan’s son” (23).

Thus before us is monument built by wife of Vakhtang, albanian duke, Gasan Jalal’s son, founder of Khacen dukeness. The latter was located at present Highland Garabagh territory, how could the monument find itself at Kalbajar district area which discovery place. Here the author deliberately confuses geography.

Dadivank cloister monuments of which are elucidated thoroughly in “Kalbajar district” chapter is located in Artshakh historical region, Upper Khachen’s eastern province, as it was stressed above far from Kalbajar district.

It’s monument of Albanian nation heirs of which are contemporary azerbaijanis and this fact is propped by epigraphy of the monument. The inscriptions are abound of Albanian dukes’, archbishops’ names (p. 80).

On the wall of cathedral chruch and Dadivank complex we read: “ktitors of this group of erifices are Ter Grigores and Ter Atanas, sons of Asan paron…”. In the epigraph the point is about Asan Jalal, dukes’ duke of Khachen dukeness (p. 97).

The author stresses that all these buildings were constructed in XII-XIII cc. i.e. at Albanian state-hood’s renaiscence period in face of khachn dukeness that flourished in times of Hasan Jalal’s ruling. F.Mammadova calls this stage as Azerbaijan’s renaiscence. Persons mentioned in the epigraph were priors of this cloister.

According to the author it’s mentioned of early IX c. in view of describing Aguanq payazets’ killing place, as the source author presents “History of Aguanq land” after Movses Calancatuatsi, otherwise “Albanians history” after Moisey Calancatuyskiy. According to competent assertion of F.Mammadova, in the work of M.Calancatuyskiy there isn’t information about Armenians living in Albania, speaking Armenian. F.Mammadova cites very interesting fragment from source that prooves oresence of Albanian ethnosis and its independent existence. In letter of Armenian catalicose Ilya to an arabic caliph dated by 705 A.D. it’s written the below: “It’s predestined by Omnipotent God to our vassal land (i.e. Armenia) to serve you and together with Albanians profess single faith of Christian divinity. Present catlicose Albanian…compels our countries to unite with him (i.e. greek empirer in the faith)” (23). After this caliph Abd-al-Malik vassaled to Ilya catalicose of Albania. Thus Armenia’s’ perfidy brought its fruits at this historical stage, too. At further periods they have been purposefully destroying monuments of Albanian culture, “armenianizing” the Albanian sources. So continued for a while. Later they considered that Christian Albanian monuments can be presented as Armenian ones so that Armenians would have claim on ands where the monuments are located.

Trying to prove that these territories primordially belonged to Armenia the author “regrets” that despite on this historical armenian names of the places weren’t retained and lists toponyms of turkic origin: Takhdam, Kurddam, Jamilli, Damirchidom, Seidler, Chukhurlu, Elasailer, Yanshah. But the armenian names didn’t exist for the territories have never belonged to Armenia as much as Armenia didn’t exist as independent stete at the territories. All thes is invention and fruit of ill armenian imagination infected by granduer vitus. However by grandeur virus. However by no means this embarasses author and he contunies: (p. 38) “settlements surrounding Khachaava are called Upper and Lower Ayrum, Alchaly, Allikend, Saryguney, Otaghl”. Further again he lists names of numerous turkic originned settlements: Daragyshlag, Gylychly, Alovlar, Otgyslang, Bormakhbina, Alidja, Takdam, Armudlu, Boyagly, Garakhanbina, Shanlar, Mammadushaghy, Tatlar, Imambinasy, Geyshtagh, Garashanly (upper, middle, major, and ascertains that “notable armenian antiquities haven.t you been discovered at the territory of these settlements” (p. 52) (I would say weren’t delivered). “Istibulag” is literally translated into Armenian and becomes “Jermakhbyur” though not far away there’s located resided area that also “lost it’s historical name and now is called on Turkish as Kilisa (church) (p. 45). Near are Mishni nd Ashaghy Khach also of turkic origin. Further there are listed other names of such origin: Sarydash, Kendyeri, Kovshan, Guneypaya, Nadyrkhanly, Kuzchirkin, Synaghkilisa, Bashkend, Milli (I, II, III), Chaykend. Where it’s possible names are translated “Soyugbulag” turns into “Kholozants”. Tsar and other several settlements in this region are called melikments. But it’s generally known that armenian melikments existed at Highland Garabagh territory. Igrar Alyev writes that “armenian meliks of Garabagh in their letters to russian king called themselves heirs of Arshakid and Abanian kings” (24). He comes to conclusion that the formers are armenianized albanians. “Not wothout reason no surname of Garabagh meliks went back to noble (nakhararian) Armenians clans. They were undoubtedly local, non-armenian by origin feudals” (25). Beyond Highland Garabagh territory there didn’t exist armenian melikments. Kalbajar district is located beyond territory of Highland Garabagh.

Bashlybel and Chovdar settlements of Kalbajar district due to literal Armenian translation turn into Apakhan and Eznaratsants. Alleging that namely settlements are primordially Armenian the author as previously admits that in surroundings of these 2 settlements “there are a other several ones that lost their historical” (i.e. Armenian) names: Shahkaram, Alirzalar, Garakhanchaly, Khalanly, Turkishavand, Galafalyg, Galaboyun and Gazikhanly. Kotur, other wize Goturly is declared as Armenian for one of the cloister’s ktitors piest Dadi-Vank Ovannes was born here. However national belonging of the priest isn’t defined concretely. Mozkend settlement despite on presence at its territory “well retained” Kurdish tomb (gumbaz) with round lay-out and small Kurdish graveyard including simple, vertically placed stones “is renamed into Mos”, one of dearmenianized settlements almaly settlement is literally translated as Khndzorek (on Armenian “khndzor” means apple). And at once it’s listed quite a number of neoghbouring turkic named settlements: Gushyuvasy, Otaglar, Kilsali, Jomard, Garaguney, Gerdi-bulag, Nazafalilar and Lachin. Unwillingly it causes question how in surroundings of dreatmenianized settlement could be located such a great deal of turkic named settlements, moreover in region where according to allegation of the author himself till 1730 lived only armenian population. This point runs all through the book as much as these through the book as much as these facts are met in all parts. The author appeals to albanian names of these settlements presenting them as armenian ones, thus their to convince reader that they are historical armenian territories. Though a huge number of turkic orginnned settlements’ names-listed by the author himself refute all his “proves”. Structly speaking he doesn’t take trouble himself by any prooves. Marchman, despite that in archives of 1905 it’s met by the former name. Near from Marjumak it’s located Aghgaya settlement, also turkic (70-73 pp). Exactly this is brilliant confirmation of the fact that indigeneous residents of the territory are turks-azerbaijanis but not Armenians. There can’t be more cogent argument.

Quite often author imputes to us actions of his compatriots who became skilled in destriying monument of azerbaijanis’ material culture. The proverb is recalled: “I’ll impute to you my faults, make you burn with resentment” (p. 74).

Thus having stuied throughly “Kalbajar district” chapter it becomes clear that basically by this name are concentrated monuments of albanians’ material culture located at the territory of Artshakh, Khachen dukeness (present Highland Garabagh) which factically was albanian, not armenian. Bearers of this culture are contemporary azerbaijanis, and these monuments are historical possessions of azerbaijani, not armenian, nation. The indicated territory and monuments are far away from Kalbajar district. In this chapter we observe frequent reiterations of the same epigraphic text. Very interesting is decyphering of frescoes painted on the walls of Cathedral. On southern facade’s fresco it’s portrayed Nicolay Chudotvorets (wonder-worker) to whom Chistos presents tiara, and mantle-to Maria Bogoroditsa (Virgin). The author who in their turn alluded to L.Durnova, “one of the best esperts of medieval art” who used to study these frescoes and ascertained portrayal of Nicolay Chudotvorets on Southern facade’s wall. But the latter is doubt that in Dadivank there is his portroyal for cult of the saint wasn’t adopted in Armenia. The book’s author is agreed with Durnova. Thus suggests itfels conclusion that Nicolay Chudotvorets whose cult wasn’t accepted in Armenia couldn’t be portrayed on the armenian monument. This once more confirms belonging of the latter to albanian culture”.

We observe the analogous situation during further introduction with the Karapetyan’s “work”. Chyraghly settlement of Lachin district (churag) on Azerbaijan means light?

 Which according to author is Ancient Armenian and had been resided by Kurds, in the first of XIX c. somehow lost its “historical” (i.e. armenian) name. Mear is another azerbaijani settlement with turkic toponym Kamally. Though material proovs of its belonging to Ancient Armenian also aren’t adduced. Frther follow names of turkic originned settlements-Bulidja (on Azerbaijani “balaja” meaning small, by the way author himself ascertaines that it’s small) and Bozlu (on Azerbaijani means grey, according to author, one of the most ancient armenian settlements “historical name of which yet remains unknown”) (p.132). Usually in serious scientific esearch first it’s prooved, then asserted. Armenians are quite another case. They first assert, but prooving isn’t necessary. In name of Mirig settlement author having chnged the first “i” by “e” alleges that “in our opinion Merig” is armenian, primary historical name”, simultanaosly admitting that beside of Mirig “another name of the settlement is” unknown. The book is full of uch paradoxes. Near to Mirig is Gushchu azerbaijani settlement (gush-bird, i.e. gushchu-bird-fancie). In Varazkhan (Varazgom-as in the book) settlement author makes discovery. He finds out that the local church in architectural terms fully differs from armenian churches. “It’s generally known that crossdome composition was wide spreaded in armenian architecture, especially in early Middle Ages. The similar compositions in their turn differ from each other by apses quantity. In particular there are known single, tri-or quadro-apsed varieties. And another monuments with 2 apses, except of Varazgom chruch is unknown to science yet” (p.134).

Thus author isn’t embarassed even by absence of identity between architecture of early medieval armenian monuments and “newly discovered one”. Further author writes: “due to building culture, construction peculiarities the church is identical with other worshipping erifices of IX-XI cc. of Sunik province.

“Sunik” was located in extreme south of Albania, between Armenian (in west) and Artshakh (in north, southern part of Sevan lake). In ethnical, cultural and political terms it was more connected with Albania and Atropatena than Armenia. Apparently it wasn’t included into I unit of albanian tribes. In political view it depended at certain stages either on Albania or Athropatena, sometimes was sovereign. In sources and epigraphy among Transcaucasian countries Sunik figures officially as independent state. In sources of VI c. it’s observed political and confessional isolation of Sunik from Armenia (the former this time sermonized Nestorianizm). In 571 “Sunik’s governor rose against Armenians and requested persian king Khosrov to convey archives of Sunik land from Dvin to Patakaran town and included their capital into Atrpatakan in order that name of Armenians shouldn’t be met in them. The commandment was fulfilled”. By Atrpatakan is meant Albania for Paytakaran this time already was subject to Albania (26). Farida Mammadova calls Sunik outlying district of Albania. It explains the similarity. As it’s known Sunik (Zangazur) is historical territory of Azerbaijan included into Armenia in 1920. It become obvious that the monument is identical with Christian ones located at Zangazur historical territory of Azerbaijan not having any similarity with other armenian monuments of this period. Thus one more proof of “armenizing” monuments of azerbaijani national culture. Further follows detailed description of Gylychly, Gushchu, Sadinler, Khajiler, Garagyshlag, Zeyva settlements historical ancient armenian names of which weren’t retained (136-139 pp.). Along with it author noted at the territory presence of mosques and moslem necropoles. Azerbaijan settlement Sultankend is identified with Kashatakhk armenian one. As it becomes apparent from reasonings of the author himself in this point there are observed divergencies between armenian “scholars” opinions. For example, A.Karaghezyan identifies present Garagyshlag with Kashatakhk. “Weighty” argument for such allegation was misprint on 1888 year’s map where the settlement is mentioned as “Gara-Gyshtag”. As it’s seen only consonance of allows armenian apologies for scholars make “scientific discoveries”, confidently ascertain fact of a populated area’s belonging to ancient Armenians.

Let’s return to Sultankend. The author notes that sole mention of Kashatakhk was made by S.Orbelyan who besides described “Kashatakhk fortress” being absent on this locality. However it also doesn’t embarass the author. In these terms he writes: “It’s quite unobligatory to search its location at the territory being adjacent to settlement of the same name. The fortress could have the name already because of its locating at this province’s area”. Thus it becomes clear that the only source, so to speak card by means of which the author began searching ancient armenian territories on azerbaijani lands, “Chronicle” the point isn’t about territory where author makes his “scientific discoveries”. Moreover taking into account that Stepanos Orbelyan was Sunik’s author, and Sunik was Albanian region the so-called ancient armenian historical names of populated areas ascertained in “Chronicle” are sunik or albanian ones. Thus all further author’s expatiation’s becomes unfounded.

Then follows listing of Lachin district’s settlements: Malybeyli, Uluduz, Margis, Sumuklu, Zabukh, Keshishviran, Garaip, Aghbulag, Sheylanly, Gatos, Aghjakend, Goshasu, Seidler, Alpout, Garajanly, Mishni, Sunasar, Khochaz, Sholva, Govushug, Azizpeyasy, Zorkeshish. By the way concerning the latter toponym author alleges that it’s armenian. He writes exactly so: on Armenian “zor” means strong, persistent, “keshish” – priest. Soon Armenians will claim that Azerbaijan is contemporary from of Ancient Armenia. Author considers that just one mention of “keshish” word in name of Zorkeshish settlement or Keshishtepe hills is enough for declaring a settlement or a territory ancient armenian one. It becomes obvious that this “work” is very far from science and provides the sole purpose of proving by any kooks or crooks that this territory was occupied by Armenia by right. All above-listed settlements are declared ancient armenian ones notwithstanding that their historical ancient names are absent. Mistrust causes list of monuments basically crosses which the further the more are met and “found out” by author in house brickworks, walls etc. Listing Azerbaijan settlements author writes that in times immemorial in all of the settlements as befits armenian ones there were churches but “no trace of these churches remained” in present days (p. 171), without taking trouble to refer to any more or less competent source proving the allegation. Why should it be proved? If armenian said it means that all was exactly so in times immemorial. As “arguments” of belonging the territories to Armenia there are mentioned half-destroyed bridges which in author’s opinion had been built by Armenians in Middle Ages. But again proves are absent. Thank Allah that at least in destroying these bridges author occuses not us but “furious river waves”.

Having found out nothing in turkic-azerbaijani settlements such as Vagazin, Artashin, Darakend, Tazakend, Gozlu, Gyzgachdy, Gaynarbulag, Aghazar, Kalafalyg, Bozguney, Zakir, Babadyn, Karkishi, Bazarduz, Ayibazar author isn’t embarassed and confidently alleges that in soviet times turkic-speaking kurds (another discovery) zealously destroyed all churches and armenian cemeteries, stones from there were used for building sheep-cost and houses. Here’s recalled another azerbaijani proverb: “Shamyny oz arshynynla olchma” (Don’t measure others’ corn by your own bushel). Moslem-azerbaijani never mounts grave stone into wall of his house not to mention sheep-cost even if it was armenian! Such blasphemous argumentation of armenian monuments’ absence at Azerbaijan territory reasons can issue just from Armenians.

Turkic named azerbaijani settlement at Gubadly district territory also are declared ancient armenian ones “with historical names consigned to oblivion”: Mazra, Novlu, Gurjulu, Jylfyr, Teymur-Muskanly, Mammadly, Zor, Damirchiler etc. Very strange is mentioning of “clean unsuperscribed gravestones” and stony basin from spring allegedly built by armenian masters as proof of the territories’ belonging to Armenia. At Gubadly district more often there are met right these “proovs”. But then author very zealously lists azerbaijani settlements-Aliguluushghy, Melikachmedy, Bala-Gasanly, Abdalanly, Gayaly, Mahmudlu at the territory of which “armenian culture’s traces are completely covered up. Speaking on scientific language there is nothing. So it i.e. armenian culture had never been there. Turkic-azerbaijani names of the settlements indicate that they’re primordially azerbaijani territories and not only this is evidence of their belonging to azerbaijanis (the question of which will be further). For armenian as author himself admits these are “alien names” (p. 195): Gadakar, Saray, Dilalimuskanly, Gaziyan, Govdadykh, Gorlar, Shikhova, Garaghaj, Sadykhly, Sary yatag, Mollaburkhan, Upper Molla, Kartuban, Lower Molla, Guseynushaghy, Karalar like itself land which he tries to imagine as his one, Muradkhanly, Mardanly, Efendiler, Yusifbeyli, Khamzaly, Khanlyg, Mughanly etc. in which due to author’s allegation are also fully covered up traces of armenian culture.

In Zangilan district part author also listed azerbaijani settlements with “alien for him names”: Gedaklar, Namiler, Taghyly, Ganlyg, Jahangirbeyli, Gazanchy, Aghkend, Geyaly (apparently Gayaly is perverted by the author), Khyrdagyshlag, Otuzunju, Gyngyshlag, Garagol etc. (203).

Barda district (Partavian) is declared “One of the biggest cities of Ancient Armenia dating back to 2000 years” (p. 212). But author regrest very much that “despite on significant role played in history of Armenia’s Eastern provinces a very small number of armenian culture’s monuments remained in Partav city and armenian populated areas”. We’ll try to explain reason of it by further retropection to history. As Farida Mammadova notes Barda (Partov) is capital of Albania since V c. Being on crossing of important caravane roads from Iran, Middle Asia, Southern Azerbaijan, Armenia, Georgia, Arabic countries, Byzantine, Nothern Caucasus it had been turning into one of the biggest trade cities of Nea and Middle East. Simultanously it was major city of big Uti province. In early Middle Ages is becomes cultural centre of Caucasian Albania. Barda was abode of the last albanian Arshakides, grand dukes Mekhranides and since V c. A.D. – albanian catalcose. According to Calancatuyskiy and arabic authors Barda was built in V c. A.D. by albanian king Vache (27). Thus Barda was capital of Albania, but not Armenia and exactly this was reason for absence of armenian culture’s monuments in Barda and generally Barda district. Even those settlements of Barda and Terter districts are declared ancient armenian ones in which later resided a small number of Armenians. For example despite that due to sources data in 1890 in Namarly settlement among 200 houses only 5 were armenian ones author alleges that in past it was fully armenian settlement” (p. 211). Imamzade building in Barda is presented as “church which tartrs (author means azerbaijanis) turned into mosque and completely wiped out inscriptions and portrayals of saints on internal walls” (p. 216). Author complains to conscientiousness lack of azerbaijani scholars who present all armenian as albanian. But he forgest that they refer to competent medieval sources corroborating their inferences by evidences of the latters. Moreover epigraphy on these christian monuments is the most reliable evidence demanding no proof.

At Aghdam district territory in west from Shahbulag settlement on summit of Vankasar mountain were found remainings of a church. With reference to source author asserts that “… Vache Aguanskiy built cruciform cloister cupola of which is fully destroyed…”. As it becomes clear from incription the point is about albanian king Vache-founder of Partav (Barda). Author is embarassed that Yampolskiy relates the monument to heritages of albanian culture. Ascetaining that the church was built by Vache author at the same time doesn’t want to admit it as such heritage. Though as it was mentioned above epigraphy is the architectural construction’s certificate requiring no extra proof and indicating exact age and national belonging of a monument.

Territories of Aghdam, Aghjabedi, Beylagan districts are also declared by the author lands of ancient Armenia – (former) Uti, Paytakaran provinces. As argument he adduces records of Ananiy Shirakatsi “Ashkharatsuyts” (Geography). F.Mammadova provides comprehensive description of this source: She stresses that “using this important monument it should be taken into account that through centuries copyists subjected source text to considerable changes-inserted abrigements, interpolations, added new paragraphs, substituted ancient geographical names with new ones, committed misrepresentations…recordings of Shirakatsi concerning 3 albanian provinces Artshak, Uti and Paytakaran as parts of Armenia vary with historical relaties of ancint and early medieval Albania and Armenia” (28), cogently prooves that these provinces were part of Albania, not Armenia.

Apostole Yegishe is declared by the author as armenian, despite that inscription at memorial pillar built on place of his death sounds as below: “Many years later devout Vachagan, king of Aguank erected pillar on place where Yegishe perished by martyr death…” (“Albanians’ history”, Moisey Calancatuyskiy, p. 84).

“Christianian” word is replaced in the sources by “armenian” and claims for different territories of Azerbaijan are advanced. We meet the similar phenomenia as well on pages of this work”. For example alluding to researches of A.Geyushev, azerbaijani archeologist, doctor of historical sciences (“Christinity in Caucasian Albania”, p.60) conducted in Giaour ancient settlement of Aghdam district the author writes: “In the settlement simultanously existed 2 cemement simultanously existed 2 cemeteries-christian, i.e. armenian and pagan”. Thus all christian is declaared as armenian (p.223). further name of “Vakhtang, king son, ruler of Artek and whole Upper Khachen”, albanian prince, Hasan Jalal’s son, which is very often mentioned at the inscriptions with added “yan” ending, turns into Vakhtangyan (p. 85) and acquires armenian sound. Describing Sarov settlement of Terter district the author admits that “here arrests attention rare building not characteristic for armenian villages (especially mountain ones), moreover he admits that residens of armenian denomination are settlers from Persia” and on the spot concludes that even if the fact of sarovians’ primary emigration is reliable… all the same this circumstance doesn’t impede consider the latters indigenous residents and for more cogency adds that “sources count sarovians primordial ingabitants since ancient times”. Further he cites the source: “This village is populated by Armenians since the times when Barda was capital of Aguank province”. It becomes evident that here the point is about albanians and “christian” word is again replaced by “armenian” (p. 208).

Through all the book whenever an opportunity presents itself and on any occassion author mentiones Armenians. For example, on page 213 describing excution of Mankik in Partov (Barda) in 711, descendant of nobles –azats as much as he didn’t change his christian faith on the spot author stresses that he was buried by Armenians though in adduced source nothing is narrated about them: “And his remains were committed in Partov church of Saint Grigoris…”. The history shows that exactly by dispatch of armenian catalicos Ilya in 705 albanian church was abolished and handed over to armenian one. Ilya accused albanian catalics in alliance with Byzanty against arabics: “Present catalicos of Albania ruling Partov concluded alliamce with greek empirer, reminds him in prayers and compels the country unite with the latter in denomination and admit his partronage” (29). Exactly this dispatch was fatal for albanian church and led to its subjecting to armenian one. Apparntly Mankik didn’t want betray his christian faith or subject to armenian church for what he was exuceted. Being armenian perfidy’s sacrifice Mankik couldn’t be buried by Armenians in any way.

Thus new counterfeit, pseudoscientific rubbish is before us. Attempt more than unsuccessfull to “prove” again that Armenians’ struggle for returning their primordially historical territories bases on “scientific evidences”. The 236 paged book abundant of visual illustrations represents pervention of historical facts, fabrication, misappropriation of neighbouring Azerbaijan nation’s historical heritage and its claim as their own one. Despite that “historical” names of all listed in the book populated areas didn’t retain the author allegedly “proves” that all of them are ancient armenian settlements and since the beginning of time their inhabitantswere Armenians. As much as “ancient” names didn’t retain author simply translated turkic topoyms into Armenian. Being turkic away he decrares that “Zorkeshish” is armenian toponym. Though in prence of occuring every-where huge quantity of turkic-azerbaijan names of villages, lakes, maountain summits another proof of thse territories’ balonging to azerbaijanis would be needless. However besides at the indicated territory thre retained a great deal of mausoleum, pirs (sacred places), monuments, medieval necropols binging out names of architects, scientists, sculpturers, calligraphers, carvers, sufian ordered sheyks including founders of architectural school who created several distinctive styled works of architectural-constructive shape of Akera iver bained mausoleums. Among the monuments Mir-Ali Yahya Ibn Mahammad mausoleum (Mahammadbeyli village of Zangilan district) and Shykh Baba mausoleum (Shykhlar village of Jabrail district) can be mentioned.

Trunk shped tomb-stones, stellas, horses and rams, stony sculptures (XIII-XIX cc) with arabic-persian-azerbaijani inscriptions and relieves reflect various aspects of life, problems of toponymy, folk medicine history, Azerbaijan nation ethnogenesis, elucidate some other problems of medieval Azerbaijan’s cultural life.

The interest provides tamga with 3 horizontal lines and one vertical on top driven into left leg of horse (XIII c., Georgia) and on 3 horses figures (XVI-XVII cc., district) (in the book this district is called Kashatakh). Due to epigraphis data and other fine art motives on presented Garabagh monuments it’s possible to ascertain ancient turkic tribes’ populated area at Transcaucasus territory (tribes which played rather important role in forming of Azerbaijan nation).

On monuments of horse’s stony sculpture type (Malybeylu village) there retained paintings of sun and figure of human holding bird in right hand. As it’s known among ancient turkic tribes it was popular worship to Umay deity that protected children. Traditional decipting of human with bird in hands on monuments and erifices evidently was perceived as a taken preserving the latters from destroying and domage. In Gulabird village there also retained horses’ stony figures with analogous relieved depictions.

The inscriptions also let’s know of building works in Garabagh, cultural-educational activityof lokal khans.

In this connection there can be mentioned khanygah and octahedral Sheykh Babi Yagub mausoleum (XIII c.) located in Babi village of Fizuli district, 6 km from Goradiz railway station. Judging from the medieval sources sheikh Babi Yagub lived in Aran, possesses great authority and headed popular movement against faudals and mongolian conqerors. Today this territory is occupied by Armenia (30).

In Mammadbeyli village across of which passed Caterpillar route there is located mausoleum of Yahya Ibn Mahammad al-Khaj (died in 1305). Inscription over doorway indicates to it. Due to al-Khaj epithet it can be inferred that his father held high rank in the country. In Barda remained mausoleum and fundament of another one-Akhsadanbaba maussoleum, creation of nakh­chivani architect Ahmed, son of Ayyub al-Hafiz an-Nakhchivani. Khanagah (dervishes’ cloister) and round-planned stony mausoleum are in Shykhlar village baing also located on trade-caravan Caterpillar route. The mausoleum’s yard is encircled by brick fence behind of which is huge medieval necropal. Oppositely at mausoleum’s entrance is arabic inscrined marble epitaph due to which it becomes obvious that here is buried Abd as-Salam Sheki Giyas ad-Din (759 due to lunar cal. i.e. 1358 A.D.). Inside of the building and around in thrown state lay epitaphic stellas belonging to the sheikh followers: stella of Abd al-Rahman, sheikh Khusein, sheikh Mukhiy ad-Din, sheikh Akbar etc. Due to inscriptions paleography, craving style and ornamental design of the stellas M.S.Neymat dates building of Shykh Baba khanagah back to XIII-XIV cc. In Khojaly village of Jabrail district, in old cemetery was discovered fragment of bold suls handed inscription. Near the cemetery there are 2 stellas on top of which carved paintings of animals (mauntain goats, archars) and various tamgas resembing petrogyphs in Gobustan and Absheron.

Mausoleum in Shykhlar village of the above-mentioned district dates from above-mentioned district dates from XIV c., around is cemetery at which there are 3 stony statues of beheaded rams. On the side of one of them remained traces of arabic inscription. Due to its paleographic features and the figures design style they can be dated back to XIIV-XV cc.

At Diridag (alive mountain) plateau (Jabrail d.) there is medieval necropole. At the latter is destroyed mausoleum around of which are different art designed epitaphs (XIV-XV). Here are also 2 sculptures being analogous with monuments in other foothilled areas of Azerbaijan. In “Shirvanshahs palace complex” state historical-architectural preserve museum there are kept similar statues from Yardimly, Mir Bashir and Lerik districts (31).

In “Imarats” architectural monuments complex located in Agdam district center are collected monuments of XVI c. in form of trunk with stylobat from medieval necropoles.

In Shalva valley (Lachin district), located on the keft side of the road leading to Agogan temple there are monuments (XVI c.) in form of horses’ stony sculptures and turnk. These monuments on paleography, inscription azerbaijani texts written in verse, relief paintings depicting life scenes represent themselves common style of stone and calligraphy carving characteristic of Azerbaijan foothiled districts’ artisans.

In Ahmedallar village (Fizuli district) on place of on old necropole remained turnk-formed tombstone (1024 of lunar cal or 1615 A.D.), in Garghabazar village, higher of “Shah Abbas” caravansaray, on rock stands “Giyas ad-Din” mosque which local residents name “Shah Abbas mosque”.

On spring being in the latter village there is 3-lined arabic inscription saying that the drain was built by Ganjali, son of Amir Garghabazar in 1305.

Mosque in Jijimli village of Lachin district was erected from riverstone in rectangular plan in 1790-91 due to mosque inscription.

Two mosque in Shusha town were built by architects Kerbala and Sfai khan Garabaghly. Name of the latter is mentioned also in Fizuli district centre, Barda, Agdam towns, several quarterly mosques of Shusha, other civil houses of Garabagh, “Tartar mosque” in Odessa (Ukraine) and Garabaghlar mosque in Ashgabad (Turkmaine). All these monuments dates back to the II half of XIX c.

On epigraphs and other fine arts motives on presented Garabagh monuments, as well as Zangazur’s urud tombstones being works of common stone and calligraphy art carving trend it’s possible to retrace durable turkization process and later islamization of albanian tribes who populated Sunik territory long before appearance of other monuments and Islam religion in Transcaucasus. They favour ascertaining resided areas of ancient turkic tribes who played significant role in azerbaijani nation’s forming. Gravestones with various life depictions and arabic epigraphic inscription show unity of life mode and culture of Sunik with other Azerbaijan provinces, proove balonging of the territory to Azerbaijan. Simultanously we find in these inscriptions explanation of some toponyms met at Azerbaijan terriory. In XIV-XIX cc. inscriptions there are mentioned names of scientists, sheikhs, pirs, heads of different sects, emires with which origin of some populated areas is bound. For example Shykhlar village is in Zangazur (Sunik), Shykhbabaly, Pirjamal, Pirabilgasymin Shusha district and PirAhmedly – in Fizuli. In these names remained titles, and pseudonyms given to theologists and religions sects’ heads in middle ages. In medieval Azerbaijan like all around moslem East near similar scientist’s graves there were buried followers of their ideas-sheikhs. After a while this place acquired “Shykhlar” name. Hence neighbouring village also got its name (32).

Thus all above-mentioned once more prooves that territory being currently occupied with Armenia under “humane” slogan of “liberation” is primordially Azerbaijan land and its. Indigeneous resident science time immemorial were azerbaijanis. It should be reminded that fascist Germany also began its bloody campaing with “humane” idea of liberating germans living in Sudets province, Chechoslovakia, from chechoslovakis yoke. None could then suppose that occupation of the province by Germany in 1935 would cause such heavy consequences for the whole mankind, be commencement of the most bloody war of XX c. that costed 50 mil. lost human lives. At present here, in Transcaucasus arises new type of fascism-armenian. It propagates exclusiveness of armenian nation, its originality, antiquity, civilzity. Conducting policy of “burnt land” through XX c. armenian fascism step by step, purpusefully occupied Azerbaijan lands, killing and outdriving from them azerbaijanis. Azerbaijan without azerbaijanis – such as slogan of armenian fascists. It’s creeping fascism which under “long-suffering ness” veil very craftly, being supported by their mightly patrons achieves set aim. After occupying 20% of Azerbaijan territories (without taking into account Zangazur and Armenia in 1920) today armenian jingoes go on misappropriating new Azerbaijan territories (In this book along with occupied lands the point is about Agjabedi, Terter (former Mir Bashir) and Beylagan districts being under jurisdiction of Azerbaijan but seem to be next agression step). It can’t help to feel anxiety. Now is time to give repulse to the phenomena like these.

_______________

1.  Velichko. Caucasus. Russian matter and intertribal problems. Baku, 1990, p.71.

2.  Ibid, p.68.

3.  Ibid, p.71.

4.  Collection of Azerbaijan history articles. Baku, 1949, num. I, p.159.

5.  M.S.Neymat. Azerbaijan epigraphic monuments corpus, III vol., Baku, 2001.

6.  Ibid.

7.  Ibid.

8.  ACSHA (Azerbaijan Central State Historical Archives), folio 290, erratum 23, document 15146 a, sheet 91; f.291, e. 10, doc. 6354, sheets 64-67.

9.  Ibid, f. 291, e.4, d. 21136, s. 2.

10.  Ibid, f. 290, e.2, d. 756, s. 23, 49, 53.

11.  Erix Figle. Triumph and tragedy of Armenian Church. “Elm” newspaper, №29-30, October 4, 2001 (in Azerbaijan).

12.  I.Petrushevskiy. essays on feudal ties history in Azerbaijan and Armenia. 1949, p.133.

13.  Tazkirat-al-mulk, p.112 b, English version, p.102; quotations from I.Petrushevskiy’s “Essays…”, p.134.

14.  Tarikhi giti gushay, p.105; q. From P.’s “Essays”, p.137.

15.  I.Aliyev. Highland Garabagh. Baku, 1989, p.45.

16.  Ibid, p.45-46.

17.  N.Garsoyan, foreign armenianist, professor of Columbia University; quotations by I.Aliyev, indic. work, p.49.

18.  I.Aliyev, ibid.

19.  F.Mammadova. Political history and historical geography of Caucasian Albania. Baku, 1986, p.17.

20.  Ibid, p.39.

21.  I.Aliyev, indic. work, p.66.

22.  F.Mammadova, i.w., p.22.

23.  Ibid, p. 78, 79.

24.  I.Aliyev, i.w., p.74.

25.  Ibid, p.75.

26.  F.Mammadova, i.w., p.105-115.

27.  Ibid, p.160.

28.  Ibid, p.52, 53.

29.  Ibid, p. 237.

30.  M.S.Neymat. Azerbaijan ethnographis monuments history, vol. I, p.45, 46, 127, 128, Baku, “Elm” publ. house, 1991.

Vafa Guliyeva,
Candidate of history.

Response to A.D.Papazyan’s attempt of presenting Azerbaijan history as Armenia’s one

For this once our attention was arrested by A.D.Pa­pazyan’s “Matenadaran persian documents” book published in several volumes in 1956, 1959 and 1968. Here are mainly mentioned decrees of Azerbaijan shahs from Gara-goyunlu, Agh-goyunlu and Safavi dynasties. The decrees cover long historical period since XIV till XVII cc. Among azerbaijani historians only M.S.Neymat, doctor of history, ANAS corresponding member in researching problem of azerbaijani nation ethnogenesis including islamization and turk-azer­baijanization of albanian tribes that resided territory of Zangazur (since 1920 Sisian province, Armenia) as proofing of revealed facts-inscrip­tion and pictures on Urud monuments alludes to the first works of A.D.Papazyan who further presented the territory as armenian one.

  However profound acquaintance with Papaz­yan’s volumes allowed to ascertain rather curious facts shedding light on medieval Azerbaijan history and fully disproving traditional conception of medieval Transcaucasus history developed by soviet historians.

  In this research A.D.Papazyan distorting documents contents by adding to the texts words and their combinations absent in original tries to create history of medieval Armenia that hadn’t existed at this historical period on the territory. Virtually Azerbaijan history is presented as Armenia’s one. Let’s try to dwell at length on this problem.[1]

  For example, in decrees of azerbaijani rulers from Agh- and Gara-goyunlu dynasties of XV c., in particular decree of Sultan Jahanshah Gara-goyunlu about exemption of cloistral properties of Tatev and Vagadi from all taxes and placing of Goycha district’s armenian clergy under authority of Vardapet Shamavon, Tatev abbey’s dean, the point is of Sunik church in Tatev (former Zangazur, historical territory of Azerbaijan annexed by Armenia in 1920, present Sisian district). At this period the church had been independent from armenian one. In the decree it’s ordered to amirs, hakims and darugas (rulers of provinces, districts, villages) cease levying taxes from Tatev abbey. Its dean is named as “Vardapet Shmavon, christians leader” (vicarium). Here Armenians generally aren’t mentioned. Goycha district’s priests and monks were bidden “as before recognize him as their leader (vicarium)”. While in this document nothing is written about Armenians in contents author virtually misrepresent the decree by adding about Goychay district’s armenian clergy’s placing under Vardapet Shamavon’s authority” words.

In decree of Begum khatun, sultan Jahanshah Gara goyunlu’s wife dating back to 1462 presented to Gandzasar Catholicos Ioaness in which the latter is named as “Catholicos of Agvank province (i.e. Albania but not Armenia), christians’ pride”. Judging from the decree armenian part of the province’s population was placed under authority of Albanian Catholicos. This indicates to small number of armenian population here and absence of eparchy among it.

In decree of Uzun Hasan Agh-goyunlu dated 1475 there are mentioned “monks of Uchkilisa (present Echmiadzin)” who are exempt from “kharaj” and “jizya” taxes. Here again author in peculiar to him manner adding before “monk Vardan” “armenian” absent in original thus misrepresents document contents.

Besides Darasham village’s name (it’s turkic-azerbaijani toponym the first part of which – dara means “hollow” and the second – “fir-tree”) was written in armenian manner as Darashamb.

In decree of Yagub padishah Agh-goyunlu dated 1487 Gandzasar was located at the present Highland Garabagh territory and since 1988 occupied by Armenia whose congregation is exempt from different taxes is reported that Agvank is one of Azerbaijan provinces: “May emirs, hakims, darugas, dignitaries, noble men, meliks, kandkhudas (village elders) and arbabas of the entire Azerbaijan, all bailiffs and managers of tsarist affairs in Agvank province…”.

A.D.Papazyan emphasizes that holy orders of an armenian clergyman no matter what position he holds is usually named in documents as “vardapet”, sometimes “keshish”. The notable is the author’s explanation of “keshish” word – “armenian ecclesiastic” though its real translation from Azerbaijani is simply “priest, monk” and no more. So could be named albanian ecclesiastic, too (№1, 1956, p. 152). According to him “Catalicos” term is mentioned in decrees presented to Agvan (i.e. Albanian – K.V) catalicoses. Thus in all documents albanian but not armenian catholicoses are mentioned. The albanian church been revived in XII-XIII cc. apparently restoring its past might had been returning lost lands used to belong to it.

In decree of shah Ismail I Safavi dated by 1506 about reinstating Vardapet Simeon, in his rights of Tatev abbey’s prior and Goycha province clergy’s leader, cloistral lands securing and exemption of these lands together with local clergy from numerous state taxes and duties there is listed a series of regions: Aran, Arasbara, Kapanat, Oront, Sisian, Gushtasif, Garadagh, Nakhchivan. After Garadagh author writes in brackets Garabagh and puts question-mark. Due to Rahmani, Garadagh is territory located in the southern part of Araz river, northward of Ardabil, so that identification of Garadagh with Garabagh is incorrect. In XVII c. the territory was part of Tabriz province (Rahmani. “Azerbaijan of the late XVI-XVII cc” Baku, “Elm”, 1981, p.87).

In shah I Tahmasib Safavi’s decree dated 1548 – Jan., 1549 addressed to Catholicos Mikael Echmiadzin abbey’s rights for its former eparchies were to be reinstated. Farida Mammadova writes that armenian catholicos throne was moved from Kilikia to Echmiadzin in 1441. “This gave armenian historians cause to join finally to Artsah and Sunik, Azerbaijan provinces resided by shrapnel albanian population part of which being Christians (albanians didn’t lose their territorial and political integrity) kept religionism with Armenians (monophysitians)” (“Azerbaijan and azerbaijanis” jour., №7-8, 2001, p.26). In the decree it’s particularly emphasized that “armenian monks and priests of Chukhur-Sa’d, Tuman-e Nakhchivan, Goychadangiz, Gafan, Khoy, Salmaz, Ganja, Barda, Akhstabad, Zakam and Lori provinces, mustn’t keep beyond the bounds of old traditions and laws, they should consider it necessary to esteem and retain them, and perceive this as strict order”. There proceeds from A.D.Papazyan’s commentaries with reference to annotation in Armenian that “in accordance with decree saint Echmiadzin and its nuncio rule Tuman-e Nakhchivan, Ganja, Barda, Zakamami, Lori, Akhstev and other nearby provinces”. Thus order about armenian population’s recognition and subjecting to Catholicos Mikael is commented as belonging of the listed territories to Echmiadzin what is erroneous. Here also it becomes known that formerly eparchies of Nakhchivan, Gekharkuni, Gafan, Akhstev and Lori were under authority of Gandzasar catholicoses, and Khoy with Salmaz – to Akhtamar ones. There proceeds from the above-mentioned that at this historical stage between armenian and albanian catholicosates spreads conflict completing by the former’s triumph (№1, p. 211).

Sunik (Zangazur, present Sisian province of Armenia) is also claimed as Armenia’s historical territory, and Sunik metropolity of Tatev – “one of Eastern Armenia’s major church centres which included, according to author 264 armenian villages”. However, as Farida Mammadova asserts that Sunik had been Albania’s outlying province, at some historical periods – independent and never-part of Armenia’s territory. Thus, Papazyan’s dicta are absolutely inscientific, far from hitorical realities depicted in his sources (№, p.277, 101-1650 yy.).

In this book like in works of other armenian “historians” we observe armeniazation of some settlements and proper names. For example Khanaga village is renamed by author into Khanazakh and so acquires armenian phonation; Malik Aykaz is turned into Melik Aykazyan (№2, p.299).

In document №5, v. I by adding to title “armenian clergy” word-combination absent in original again it’s misrepresented contents of the document. The similiar situation is observed in title of document №6. In decree of shah I Ismail Safavi dated by 1503 concerning reinstatement of Tatev’s previous eparchial rights in Vardapet Simeon’s person, Tatev abbey’s prior, leader of Goycha province’s clergy, abbey lands’ re-establishment, as well as exemption of the lands and local clergy from numerous state taxes and duties nothing is mentioned about Armenians and armenian clergy, but author put down these words ino translated text. And thus Albanian abbey together with albanian ecclesiastic is turned into armenian one. The similar misrepresentations of source’s data by means of addings characterize all armenian “historians”. Rights this way there was created history of Armenians (pay attention-not of Armenia but Armenians, because the former never before existed as independent state, especially within Transcaucasus).

Due to sources cited by Papazyan after turkish-iranian war of 1604 Chukhur-Sa’d territory was completely ravaged and destroyed. Administration of above-mentioned province subject of which later was Tuman-e Nakhchivan had been handed over to Amir-Guna khan Gajar, Nakhchivan itself to Magsud Sultan Gangarlu (and remained under Gangarlu dynasty’s reigning till XIX c. when Azerbaijan was conquered by Russia. Citing “History” book after Zakariy Sargavag (v. I, 1870, p.46) A.D.Papaz­yan writes that “Amir-Guna khan being preoccupied with problem of country’s new settling and restoration of its economy several times took the field against Gars, Van and Mush provinces”).

And having deported from there a lot of armenians with their families settled them in ravaged villages of Ararat valley». But further citing data from authentic persian source of Iskandar Munchi’s T A A (v. II, p.520) he writes that «Amir Guna Khan left for there (Yerevan fortress) in order to settle down for residence in this devastated and uninhabited area…

He convinced most people among different cattle-breeder nomads, villagers from Azerbaijan and evicted them here. He gave Aghja-goyunlu and Bayat Gajaram tribes that came here from Arag (Persian Iraq)especially for serving him winter camps in dwelling-suitable places of Yerevan and Sharur”. Thus judging from the cited passages armenians aren’t even mentioned in persian source. Residents of Yerevan fortress and its vicinities are Azerbaijanis. Therefore data adduced by author with reference to old armenian source cause great doubt. On page 252 already failing to refer to any source he claims that Amir-Guna khan favoured settling a lot of armenians in «Ararat land”. We should emphasize that in shah I Abbas’ decrees Amir-Guna khan is called «excellent, happy and high ranked ruler of Chukur- Sa’d (p. 320).

In 1606 dated decree of I Abbas Safavi securing patriarchal rights of Gandzasar Catholicos Joanes for rulling Agvang, Khachen and Ganja as lands being hereditary and belonging to his ancestors. Here is also comissioned to all rullers of the aforesaid provinces with doing all to assist Catolicos Joaness in securing these rights, and «warning armenians against opposing the decree’s observance”. Thus it proceeds from the document that Catolicos Joaness is albanian one, and Agvank together with Khachen and Ganja are assigned to him as hereditary lands. Inclusion of armenians neutralization item into the decree apparently was necessary measure for precluding possibility of their insubordination.

In translation of document №13 the point is about problem of “tafavut-e jizja” tax’ rational rasing from inhabitans of Dovshanly (Khachen prov.) and Darkhaz (Vanand p.) villages. Despite that in the document nothing was mentioned about Armenians author nevertheless added to its contents “from armenian inhabitants”. Taking into account that Amir Takabbur Sultan mentioned in this document was leader of Iyirmi-dord, union of 24 small turkic-azerbaijani nomadic tribes that was established in times of shah I Tahmasib, included azerbaijani and minor kurdish tribes having been later assimilated “armenian inhabitants” words were added by Papazyan for assuring reader that the settlements’ dwellers were Armenians (v. II, 1959, p. 324).

In documents №15 there are very interesting data about Gushtasif (renamed by Armenians into Kashatag) and Gafan provinces’ belonging to Azerbaijan. The territories are currently under occupation of Armenia and claimed to be its historical land though in Shah I Abbas Safavi’s decree dating back to 1620, i.e. middle XVII c. its written that “Melik Aykaz has legal right of ruling part of certain subprovinces which subject to Gushtasif and Gafan provinces of Azerbaijan”. Moreover, here is emphasized that malcontents “provided they have legal complaint should settle the affair by means of Garabagh Sheykh – ul – islam and Gaazi (confessor)”. Thus it can be inferred that in middle XVII c. Garabagh territory had been belonging to Azerbaijan and its government realized by Sheykh-ul-islam and Gazi who administered law power, and all disputes had been settled with their assistance. We’d like to stress once more than all the renamings of turkic-azerbaijani populated areas had been conducted for the last 74 years, after annexations of these territories by Armenia and establishment of Armenia Republic in 1920. In persian kings’ decrees there are listed original historical names of villages, cloisters having turkic roots what betokens their belonging to Azerbaijanis. By indicating in the document contents modern armenianized name of village and cloister author thus attempts to assure reader that it’s armenian lands though turkic-azerbaijani historical names kept in originals proove contrary fact.

In document №19 we observe again inexact translations. Instead of Ovanes Khalifa, i.e. governor-general, the word is represented as Ovanes Catholicos, instead of proper name Set-Melkiset; in commentaries such renamings are explained nowise. The same inexactitudes are met in translations of document №23. Here is told of appointing governor-general or head of armenian commune that populated in Ganja, Garabagh, Shirvan, Shamakhy and Zaruzbil. Here also “khalipha” word is translated as catholicos and thus the whole content of the document was misrepresented. Appointment of one governor-general for armenian commune that resided such vast area indicates its small number.

Judging from document №25 the commune was led by kandkhuda who fully depended on Azerbaijan hakims (rulers), and armenian residents of Azerbaijan engaged in farming and building. For example, decree of Shah I Abbas runs that “Azerbaijan’s beylarbey is obliged to render the above-mentioned Armenians help… So that amirs and hakims of this and other provinces wouldn’t and as much as this commune’s members are jizya tax payers and citizens, they must be permitted to be engaged freely in farming and building, and conduct modest life-mode” (v. II, 1959, p. 342).

Under Shah Abbas due to originals Armenians resided Uchkilisa (since 1920 Echmiadzin, present Armenia’s territory) as commune. In numerous decrees of Shah Abbas, Shah Safi, as it was mentioned above the lands’ historical names are listed. It concerns, for example, decree of Shah Safi Safavi dated by 164 about conceding Echmiadzin a right of raising church taxes paid by armenian population of Kashatag (the modern names often mentioned by author in titles of decrees drawn up by himself).

But in originals of the decrees we meet with historical names of these areas being turkic-azerbaijani ones-Gushtasif and Uchkilisa. Moreover, in the document it’s emphasized “armenian residents of Gushtasif” province in Aran”, “members of Gushtasif’s christian commune” etc. what betokens that in XVII c. no sovereign state of Armenia existed at the territories, here only lived armenian residents. Just as they live today in Russia, USA, France and other countries. The fact of Armenians’ residing at a certain territory by no means is evidence of this area’s belonging to Armenians or especially Armenia. Moreover, desultory mentioning of Armenians in documents together with christians points that not all the christians were Armenians. Here are mentioned albanians who also were christians.

The documents permit us know that representatives of Uchkilisa’s armenian commune aren’t indigenes but migrants from Iran. In these terms there should be mentioned letter of Filippos, head of armenian commune addressed to shah Abbas. He writes the following: “most in our province arrived live in parts thanks to inexhaustible supreme love and care. And 300 pilgrims of most holy majesty day and night pray in Uchkilisa and own their life entirely to his Holiness’ charity…”/ loyal and very benevolent treatment of shah Abbas with Uchkilisa’s armenian commune betokens that most likely under turkish dominion the commune rendered a lot of service therefore since the territory’s seizing by safavis it had been occupying particular positions. This is also confirmed by the following declaration of Filippos: “since the province fell into ill-starred rule of turks and still me and the whole armenian commune we have been faithful and devoted to your holy family, and never nothing contrary to loyalty, subordination and obedience was and will be done either by armenian commune or me, submissive”.

Rahmani writes that “in XVII c. Azerbaijan compressed the entire north-western part of Safavi empire except of East Georgia which kept to some extent its self-dependence and was governed by kings of Bagratids dynasty. Eastern Armenia named as Chukhur-Sa’d province major population of which till this period had been formed by Azerbaijanis also was territory of Azerbaijan”. Rahmani couldn’t write openly that Armenia hadn’t been existing at all for this contradicted to deeply ingrained, universally recognized conception used to be developed by Petrushevski (russian historian). But today we can openly assert that in Middle Ages no armenian state had been existing at the present territory of Armenia Republic and it’s Azerbaijan’s historical province which in 1920 became armenian.

Following example of Petrushevski soviet historians research and interpret historical facts in soviet realities light. He writes that in the first quarter of XVIII c. “Nakhchivan subprovince had been part of Chukhur-Sa’d (Yerevan, not Azerbaijan province as it was in early XVII c.)”. By the way very interesting is the face that through “Essays on history of feudal interelations of Azerbaijan and Armenia” work published in 1949 Petrushevski himself often stresses when Western Azerbaijan territory is mentioned – part of present Armenia Republic”. But it should be reminded that the territory has been named as Yerevan since 1920. Due to sources cited by Papazyan himself till this period, i.e. 1920 it had been azerbaijani province and ruled by Azerbaijanis. The historical truth says that no armenian khanates had been existing at feudal scatterness period at the above-mentioned area. Both Garabagh and Iravan (Yerevan-present name) khanates had been Azerbaijan ones. They were governed by Azerbaijan khans (the whole state-adminstrative power was concentrated on them).

It can only be deplored that Petrushevski’s conception had existed and been universally recognized for a very long time. Among Azerbaijan historians just Rahmani established truth. In view of historical environment they couldn’t resist it. But presently we can say that Petrushevski’s attempt of turning azerbaijani history into armenian one is beneath all criticizm. Medieval sources report that in XVII c. Azerbaijan included 4 provinces-Tabriz, Chukhur-Sa’d, Garabagh and Shirvan.

Chukhur-Sa’d consisted of Nakhchivan; Maku, area south-west-ward of Nakhchivan, on the right bank of Araz, river on south-eastern slope of Ararat mountain; and Pashag (or Pasak), a small area and fortress under this name in vicinity of Maku.

Garabagh province with its centre in Ganja comprised vast territory between Kur and Araz rivers and before named as Aran. It also included Barda, Agstafa, Bargushat (present Sisian district of Armenia), province north-east-ward of Ordubad, steppe area connected with Arazside localities by narrow Alidarasi mountain-passage; Arazbari, province eastward of Julfa and Ordubad; Javanshir, territory on the southern bank of Kur, between Tartar and Araz rivers; as well as Zagam and Garaaghaj provinces (present territory of Georgia) and Lori, Pampag with Shuragol (present Armenia). Garabagh had been governed since the first half of XVI c. by inherited khans from Ziyadoglu Gajars dynasty.

Papazyan admits that in XIV-XVII cc. “most landlord villages in central districts of Ararat country belonged to local and nomadic moslem ruling circles… State villages or “divani” also were under permanent control of governmental officials, militarists and supreme moslem clergy by “soyurgal” or “tiul” right. Most documents prove absolute predominance of Moslem establishment in extensive land-ownership (doc-s №10, 20, 21, 23, 25, 27; 1968). “Numerous villages were ruled by representatives of Sa’dli tribe, descendants of Amir Sa’d. Most of the villages had been handed down from generation to generation for long decades and centuries, and incomes from them divided between numerous legatees” (p.229, 230). It becomes clear that Western Azerbaijan territory which for unknown reasons author names “Ararat country” and Petrushevski-as “Caucasian Armenia” though in no document cited by him such name of the territory was met. In all of the sources it’s named Chukhur-Sa’d as belonging to Azerbaijan country. Author cannot deny that big land-owners here were Azerbaijanis and moslem clergy, and land-ownership was hereditary, had been passed on from generation to generation for centuries.

Very paradoxically sounds the next idea of Papazyan: “In XVI c. alien feudalists firmly consolidated also in Arzakh and Sunik provinces densely populated by Armenians most of whom were representatives of local noble clans. One of them was Fathi-bay Tusi from Ordubad, descendant of Nasiraddin Tusi, eminent scientist, astrologist, mathematician and statesman. Fathi-bey had big shares in Drnis and Tanakert villages, as well as Sal and Berdak patrimonies of Gohtn (Azad - Jiran) district located in Vanand gorge (doc. 11). Surely they belonged to one of this big clan’s members. Beyond any question other representatives of this noble clan that always held supreme positions in palace law-court owned as much again and even more villages and patrimonies”. But it’s incomprehensible how a lot of alien feudalists could be “representatives of local noble clans”. Thus author once more can’t deny that the above-mentioned representatives in XVI c. were big land-owners and Sunik, historical territory of Azerbaijan being annexed by Armenia in 1920 in result of organized aggression of the latter’s toward the territories and extermination of the whole azerbaijani population. In original documents no big armenian land-owner’s name is mentioned. There’s nothing but wonder on what grounds author declares that Arzakh and Sunik provinces were densely populated by Armenians. In the cited passage it’s mentioned h