Reading material-homepage preset Arsène Arzumanian "when the truth is not the goal. To article Rizvan Huseynov, first noticed that the name does not match with what article Arzumanyan. If my article had been raised by the Armenian authorities to destroy the historic center of Yerevan, Erivan fortress and adjoining buildings, in his reply material a. virtually bypassed this sensitive issue. Arzumanyan apparently got homework, not to raise the question why Armenians are firmly convinced of its arhidrevnosti, the ancestors of the present-day Azeris-destroyed the central part of today's capital of Armenia.

Not tenable Arzumanian's attempt to identify the cause of the destruction of the historic center of Yerevan during the Soviet period, when there was wrestling with the legacy of the past. Indeed, in the framework of the struggle "with remnants of the past", suffered not only Armenia, but also other cities of the USSR: Moscow, Baku, Tbilisi, Vilnius, but managed to preserve its historic centre, its conceptual form and medieval architecture. No one denies that the early Soviet period, many religious buildings were destroyed and the old temples, but the process did not take the magnitude of the total destruction of all medieval. However, in Yerevan, particularly in the 1930 's and in the 1960-IES, on the initiative of not allied, and local Armenian authorities had destroyed the entire historical city centre: medieval buildings, mosques, baths, Sardar Palace and fortress walls. Is this not the result of deliberate vandalism, which has no analogues? After judging, for example, on history of Russia and other countries, one of the most devastating in medieval history is considered an invasion of the Mongol hordes, have eroded and sžigavših much on its way. However, even in the 300-year-old so-called period of the Tatar-Mongol yoke were not destroyed architectural monuments of Central Russia, Yaroslavl, suzdal, Vladimir, and other cities, now included in the golden ring. Comparison of the effects of the Mongol invasion of Russia that were made in the territory of the Republic of Armenia by its authorities in relation to past historical heritage of Yerevan and other monuments, is clearly not in favor of the Armenian authorities. A. further attributes to me the honour of naming the Albanian Autocephalous Church that supposedly autocephaly of the Church is the fruit of my imagination.

However, it is common knowledge that the Albanian Church is one of the oldest churches not only in the Caucasus, but also the whole Christian world and is of Apostolic origin. The most ancient Church of Caucasian Albania-Church of St. Elisée in the village of Kish in the territory of Azerbaijan, is today one of the oldest churches in the Christian world, built in the 1st century. The first preachers of Christianity is of St. the Apostle Bartholomew and disciple of St. the Apostle Thaddeus, St. Ordained an apostle, Iakovym Elijah in Jerusalem. It Was St. Elisha and built in the village of Kish was the first Christian Temple of mother churches of the Caucasus, and at the beginning of IV century Albanian King Urnajr takes Christianity as State religion. And the Apostle Bartholomew, according to Life (1), after the proclamation of the Gospel in India travelled to Caucasian Albania. Syunik historian of the 13th century Stefan Orbeliani said that missionary work of the Apostle Bartholomew closely linked with Albanian field Sûnikom: "first of all, it was necessary and very useful to show that before the population of Armenia (sûnijcy) were the first believers and through Holy Apostle Bartholomew obeyed the teachings of the holy Gospel". (2) I-II centuries BC according to the Armenian author Movses Khorenatsi (3), as well as Albanian historians Stefan Orbeliani and Moses Kalankatujskogo (4) scope of Syunik (Sisakan), Gohtan and Nakhichevan, located on the left bank of the river Araks, were part of Albania. Saint Sophronius of Cyprus also indicated: "in Georgia came the Apostles Andrew and Simon the zealot. They preached Christ's faith in Imereti, Colchis, and the Apostle Bartholomew in Albania ".(5)

Next you should refer to the criticism made against Arzumanian degree-albanistki Farida Mammadova. Speaking of not uvidevšem light labour "Label and the first mass and the Orbeli Avaptuka" 1919, Arzumanyan (from whose swaths proved elusive, however, that I gave the familiar name of the book "first mass" Box), argues that the Orbeli sundry accessories of Gandzasar monastery of Armenian culture. However, if you look at the notebook with Orbeli, you can see how he repeatedly perečerkival the word "Albanian", "Armenian", but then again put "agvanskij", suggesting a strong fight, which took place in his soul, or the seriousness of the external pressure on him resulting in his book did not sell. In St.-Petersburg Institute of Oriental manuscripts RAS persisted letter i. Orbeli in Petersburg Academy, in which he refuses to distribute books and buys all its circulation. In this book were collected over 300 Epigraphic inscriptions, of which 82 are Gandzasarskomu complex and the rest to other nearby temples. On one èpigrafičeskoj inscriptions in Gandzasarskom monastery was written: "Hesen Jalal, King I Albanian, Georgian my Patriarch Albanian built this church for my Albanian people". This inscription in Soviet time could see any returned to Gandzasar-now after repeated restorations of the Armenians, apparently it changed or removed altogether, but as the Orbeli and other sources.

According to Epigraphic monuments and other sources Acting Orbeli was a complete picture of the forms are the Albanian ruler Hassan Jalal, who is now trying to call the Armenian ruler. So, in Epigraphic monuments Gandzasar ruler Hasan Jalal is referred to as "Lord", "Prince", "Grand Duke", "King" Hačena, Artsakh, Arana, Albania etc it is important to note that all katolikosy of Albania also were kind of Džalalidov, which had nothing to do with Armenian ethnicity. Hasan Jalal built magnificent Catholicos Monastery complex. It should be noted that the Armenian Catholicos of Gandzasar monastery was first mentioned in the middle of the X Mokaci Ananias, which among the independent Albanian dignitaries of the Armenian Church calls and ruler builds the first mass. (6) Wife Mamkan, Hasan Jalal-built magnificent gavit at the gate of the Church. The Church was solemnly consecrated in 689 GH (1240) by the Patriarch ter-Nersese, katolikose, Albania. The preserved inscription, which reads: "This church was consecrated in 689, in the Patriarchate, the Catholicos Nerses ter-Albanian".

Originally FC Gandzasar was the seat of the burial of princes, as well as the Džalalidskih Albanian catholicoses and important persons Hačena. Later, Gandzasar is the main centre of Albanian culture. There were the residence of the Albanian school teachers Catolicos repository of manuscripts, etc.
Here are some of the inscriptions on the tombstones:
"This is the tomb of Gregory, Catholicos Albanian in 1102 (1653),"; "This is the tomb of the Albanian Catholicos Eremin Jalal Doly in 1149 (1700),"; "This is the tomb of the Albanian Catholicos Esaji ... 1177 (1728). Even at the end of the 17th century the local population referred to Gandzasar Albanian. A priest from the village of Talysh Apav, restoring the roofs of the monastery, left there is an inscription which reads: "...our righteous means built in the Holy See Albanian Gandzasar roof and destroyed the walls of churches ". Gandzasar and its Epigraphic monuments are an important instrument for studying the history of the late Albanian Church 13th century Monuments contain many diofizitskie elements (unlike Armenian-monofizitskih).

Also, apparently, Farida Khanum Mamedova was heavily influenced by the feelings of a. Arzumanyan, noting that according to Armenian historian Movses Khorenatsi medieval author, Centre of the Armenian Church and the people of the Republic of Armenia was not present and Cilicia in Asia minor, where he passed the baptism of the Armenian people in the Euphrates River. According to a. Arzumanyan, there is no shame in that, under current Armenian historians of the Armenian people was baptized in the Euphrates, which takes its origins ", near the border of Armenia". Arzumanian, "quite simply look at the map of the region and ensure that the borders of modern Armenia up to the Eastern Euphrates" reach ". We do not know how to look at a map of this region, a., which seems to have good knowledge of the geography of the area, since not enough "to look at the map to see around. First, if you look at the physical map, it becomes evident that the longest mountain range, making difficult the transition from Yerevan (Armenia) to the sources of the Euphrates River, through the mountain at an altitude of 2-4 km. even for trained mountaineers and knows it all little more familiar with the region, and especially if you live there, see. map. Secondly, if the Armenian people was baptized under Yerevan, there is no need somewhere to go to Evfratu, because directly under their feet River Zangi-now renamed the Hrazdan. So instead of having to invent new historical finty increasingly confused the author himself, a. Arzoumanian, you should understand that the Armenians, which was not in the middle ages, the southern Caucasus and Cilicia in Asia minor, composed for the baptism in water passing here the Euphrates River.

Moreover, it should be added that many years incorrectly translates the title labour Movses Khorenatsi "Patmutûn hajoc" which is a reference to Armenian history. The point is that "Patmutûn hajoc" meaningful "history", first changed the Hai and edited during the Soviet period, titled "the history of Armenians", and in recent years has been published as "History of Armenia". However, the "father of Armenian history" actually originally wrote the history of the hajskogo people, whose homeland according to the same work is Asia minor and the Balkans. However, the Armenian ideologists decades present and teach work as Movses Khorenatsi's history of the Armenian people and the State, although this is a direct fraud. Thus and are "primary sources" on the history of "Great Armenia" from the Mediterranean Sea, Black Sea and Caspian Sea, which then appear as an unavoidable truth and everywhere quoted as reliable source.
It should be recalled that in the early 19 century French Orientalist Jean-Antoine de Saint-Martin (1791-1832) in the second volume of Memoirs sur ľArménie "(1819), criticized and identified a large number of forgeries and falsifications, distortions in the writings attributed to Movses Khorenatsi. It is about the geographical work of "Ašharacujc" (in Աշխարհացույց, lit. "Show world"), a French translation which was published in Saint-Martin in the second volume of his book "notes on Armenia." (7) in the introductory article "a note on the era of" Ašharacujc "attributed Malkhasyants (8) St. Martin shows that" geography "contains a number of details, names and tokens that could not appear before the 10th century, and therefore could not be written by Khorenatsi lived in the 5th century.

It became clear that a book Khorenatsi "laboured" not one generation of Armenian mistifikatorov, in particular of the Congregation of the Armenian mkhitarian churchmen, founded in 1701, the monk Mhitarom of Sebastia, 1717, settled in the Catholic Church about Venice on the island of San Lazzaro (Saint Lazarus). Later part of the organization is based in Vienna, where also continues to exist. The main goal was to re-write the ancient books mkhitarian, the creation of Armenian history and numerous compilation, forgery and the use of quotations from works of ancient authors, without specifying the source, giving them for drevnearmânskie works. Mkhitarian's activities mainly served to strengthen the Vatican's influence in the Middle East; has caused great harm to social and national liberation struggle of foreign Armenians. (9) Adoption of Saint Martin was mkhitarian's "fix" their previous shortcomings and published in 1843, in Venice, the new edition of the "Geography", where there was no longer part of the former falsifications. And yet, and it left a number of fatal evidence that Khorenatsi, who lived in the 5th century, write it could not, for example, direct links to lived in the 6th century Kosmou Indikoplova and other sources and developments for many centuries later life Khorenatsi. The validity of the arguments of the French specialist in St. Maarten on the fraud works attributed to the "father of Armenian history Movses Khorenatsi and geography" partially recognized and an Armenian scholar k. Patkanov in the preface to his translation of "Ašharacujc". (10)

Armenian scholar k. Patkanov admitted that many provisions of the French scientists regarding labour Movses Khorenatsi, which in the end with those in the world of science is not a major source on history.
On falsification, it will be recalled that in the podnatoreli many Armenian scholars and later, including even such notables as Papazian. A fundamental study of A.d. Papazian "Persian documents Matenadaran (VSD), published in several volumes, in 1956, 1959, 1968, where mainly concentrated decrees Azerbaijani Shakhov Kara koyunlu, Ak koyunlu and Sefevids, XIV to XVII century. There are a lot of distortion and falsification of sources.
Papazian in the study, distorting the meaning of the documents added to the text is not available in the original words and phrases, tries to create a history of medieval Armenia, which in this historical period in the territory did not exist. In fact, the history of Armenia is the history of Azerbaijan. Papazian volunteered in many documents and decrees of medieval Turkic rulers introduced the word "Armenian", the "Armenia", amend the words "Albanian", "Albania", "Azerbaijan". Turning to article a. Arzumanyan, it should be noted that it was impossible not to notice his love to refer to work Šnirel′mana, which, among other things, in his book devoted much chapter Armenian falsifications and myths. Such Lev Schnirelmann describes in detail how Armenian ideologists invented the myth of the "ancient Yerevan-erebuni".

"...You can imagine what a gift to the Armenians was finding an urartian cuneiform inscriptions in Yerevan, and here's where the enthusiasm with which in 1968, the Armenians celebrated 2750-anniversary of its capital. However, celebrations were somewhat marred by one fact-the inscription was made not in the language. Indeed, Armenian ètnogenetičeskaâ scheme demanded that the population of the ancient State and its rulers, necessarily told in Armenian language.
The land issue had invisibly in all versions of Armenian ethnogeny. The issue was very painful, because for many centuries an Armenian population of the region actually lived under Turkic rulers under constant pressure from Turkic culture. "(11)

On the establishment of a modern version of the Armenian historical concept built amidst the appropriation or destruction of cultural and historical heritage of other peoples living on the territory of the Armenian Republic could continue for a long time. Summarizing, it should be noted that prior to the 1920 's. the Armenian leaders were thinking about creating their own State in the southern Caucasus, and all their forces have to return to the original historical homeland in Asia minor and the establishment of the Turkish territories of their States. That is why you created for the first time in the South Caucasus in 1918, the Armenian State was named the Republic of Ararat, was aimed at the annexation of neighbouring Turkish lands around Lake Van and Mount Ararat and other Turkish provinces up to the Black Sea coast. However, the results of the first world war and signed the peace agreements, as well as the establishment of Soviet Armenia, put a cross on the plans of the Armenians. Realizing that now create a State on Turkish soil, Armenian leaders enthusiastically began the construction of the Armenian State in the southern Caucasus. In the short term, some 40-50 years of Armenian historiography, science and ideology has its attention and resources on the South-Caucasian lands which now had to be by tradition since the time of the Prophet Noah. The violent activities of the Armenian ideologists against the appropriation or destruction of cultural and historical heritage of other peoples, then expulsion of these peoples and established themselves in the South Caucasus this "ancient" Armenia-99% of the mono-ethnic State. The destruction in Armenia and the expulsion of an alien culture of other peoples is that they were "alien".

However, the history, culture and ethnogenesis of the Armenian people has shown that such Turkic people left it very deep. So far, about half of the Armenian names and much of the words were Turkic, Azerbaijani descent. On this occasion, Khachatur Abovian, the founder of modern Armenian literature, writer, teacher, "colloquially, our people use not only individual words in Azerbaijani, but also the entire proposal.(12) in its work of Khachatur Abovian exclaims: "be cursed Turkic language, but this received the blessing of the Lord ... everywhere on the celebrations or wedding ceremonies we sing-Turkic ". (13) in the same book Khachatur Abovian wrote: "our language, at least 50% is from Turkic words ...". (14)

Another Armenian scientist, famous linguist, academician of the rook Ačar′ân writes: "...under the influence of Turkic language changed even grammatical patterns and rules of the Armenian language ". (15) but if the Turkic peoples were "eternal enemies" of Armenians, no forces there and would not be able to compel the Armenian people take Azerbaijani Turkic names, sing songs and play music. The feud between the Armenian and Turkic peoples is artificially imposed by external forces and supported by the Armenian nationalists and Orthodox diaspora. Suppose that some people came to some territory later another (indeed, all the peoples of the world are in constant motion)-is it gives you the right to destroy its cultural and historical heritage and monuments? Where you can encounter with Armenia's justification for the destruction of others ' culture and other people just because they "came here after the Armenians?" What eventually such tactics "good neighbourliness" preached by Armenian ideologists, implications for the Armenian people? The fallacy of such a policy, understands the Armenian people, which intuitively aware of starkness of the situation over the past 20 years of independence has been reduced by 40% in Armenia and Nagorno-Karabakh.

Literature:

1. SVT. Dimitry Of Rostov. Lives of the Saints. Kozielsk, 1992. CN x (June), pp. 203-211
2. Stepanos Orbelian. History of Sisakan. Tiflis, 1910. (drevnearm.), chaps. 5.13-15.
3. Moses Horenskij. History Of Armenia. Translation Of N.o. Emin. M., 1893, kN.(II), Chapter 8.
4. Moses Kaghankatvatsi. History of agvan. St. Petersburg, 1861. kn.I, ch. 4
5. Sophronius, EP. Question Of Cyprus. Compositions. Tiflis, 1911. S. 397
6. Rashid Geušev. Gandzasar monastery, a monument of Caucasian Albania http://myazerbaijan.org/index.php?p=history/1
7. Jean-Antoine Saint-Martin. Memoirs géographiques et historiques sur l'Arménie, suivis du texte Armenien de l'histoire des princes Orphélians, 1819, pp. 301-394
8. Jean-Antoine Saint-Martin. Mémoire sur ľépoque de la composition de la Géographie de Khoren attribuée à Moyse, 1819
9. the Soviet historical encyclopedia. Moscow: Sovetskaya entsiklopediya. Pod red. E. M. Zhukov. 1973-1982.
10. the Armenian geography VII century b.c. (Pripisyvavšaâsâ Malkhasyants) per. K. p. Patkanova, St. Petersburg, Imperial Academy of Sciences, v. o., 9 l, no. 12. 1877
11. Victor Schnirelmann V.a. War memory. Myth, identity and politics in the Caucasus. M.: Akademkniga, 2003. Chapter 6. Armenizaciâ Urartu: revisionist concept, pp. 100-101
12. h. Abovyan, complete collection of op. V, Yerevan, IZD. An Arm. 1950, in Armenian language
13. h. Abovyan, the "Wounds of Armenia, Yerevan, 1939, in Armenian language
14. the criminal code. op. pp. 80-81
15. the history of the new Armenian literature, Vagaršabat, 1906, in Armenian language

Rizvan Huseynov-Ph.d. candidate at the Institute for human rights, NATIONAL ACADEMY of SCIENCES of Azerbaijan.