IN Lately Attempts by the Armenian side to appropriate historical monuments and examples of Azerbaijani culture began to acquire greater scope. Our poor neighbors steal and appropriate everything from history to culinary recipes.
From this point of view, the research conducted in the book “Armenian Foreign Tales” by the head of the State Copyright Agency is very interesting and indicativeKamran Imanov.
The book had already been published previously and was displayed on the Internet, however, given that the information war against Azerbaijan is gaining momentum, we considered it necessary to again present it to the attention of readers.
The book thoroughly and cogently examines the roots, causes and consequences of Armenian falsifications and plagiarism.
We offer our readers chapters from this book.
The “History of the Armenian People” states that “...the cradle of humanity, its ancestral homeland is Armenia.” The Armenians are the most ancient people and the language of the Armenians is the oldest known. The idea of exclusivity and the special mission of the Armenian ethnos continues to remain manic today, despite the warnings of some realistic political figures in Armenia that inflating exclusivity and exclusion is a dead end for the Armenian ethnos. “To see everyone as an enemy means to become an enemy to everyone. This is not a path, this is an abyss” (Suren Zolyan).
One of the many facets of the ongoing legend of Armenian exceptionalism is the widespread affirmation by Armenians of the opinion that they are the natives of the Caucasus, the heirs of “Great Armenia from sea to sea.” The arrival of the Armenians, their settlement in today’s and previous “transit” habitats has long been proven historical science. Herodotus, the “father of the history of nations,” writes: “The country located on the upper reaches of the Euphrates was called Armenia.” The Armenians “lived in the western part of the highlands, called the Armenian” (Herodotus, “History”; Publishing House “Nauka”, Leningrad, 1972). But here is the opinion of the famous historian I. Dyakonov, reflected in his monograph published in Armenia: “The Armenian Ethnicity formed outside the Caucasus" (I. Dyakonov, "Prehistory of the Armenian People", Yerevan, 1958). It is now common knowledge that Armenia is not the homeland of the Armenian ethnic group. And the Armenian scientists themselves are forced to reckon with this.
Academician M. Abeghyan: “...where are the roots of the Armenian people, how, when, at what time, where and in what ways did they come here... We do not have accurate and clear evidence of this” (“History of Armenian Literature”, Yerevan, 1975).
“The ancestors of the Armenians came from the Balkans” (“History of the Armenian People”, Yerevan, 1980).
As the Armenian authors themselves now claim, “the most ancient core of the Armenians was the population of the northeastern part of Asia Minor. This country... was called Armatana, and later Hayasa. From there the ancestors of the Armenians moved to the southeast of Lake Van (XII century. BC).
It is historically known that in the 9th century. BC. in Eastern Anatolia, near Lake Van, the state of Urartu (Biani) was formed, which in the middle of the 8th century BC. annexed Hayasa under the name Arme. Thus, “Arme”, as well as “Hayasa”, the name and self-identification of today’s Armenia comes precisely from these geographical areas.
It is no coincidence that Dyakonov believes that “since the ancient Armenian language is not related to the languages of the autochthons of the Armenian Highlands, it is clear that it was brought here from the outside.”
Moreover, in the early Middle Ages and subsequently, the presence of Armenians on a land inhabited by the Turkic ethnic group allowed them to survive and preserve ethnically. Well-known specialist Levon Dabegyan: “...Armenians truly owe their national existence to the Seljuk and Ottoman Turks. If we had remained among the Byzantines or other Europeans, the Armenian name could only have been preserved only in history books.”
One cannot but agree with such an Armenian revelation, since the Armenians themselves, in their book “Armenian Medieval Literature,” prepared by the Institute of Literature. M. Abeghyan and published by the publishing house "Sovetan Grokh" in Russian in Yerevan in 1986, with reference to their medieval historian Sebeos, cite a historical document - a letter from the Byzantine emperor Mauritius (582-602) to the king of Persia Khosrov: "... people ( Armenians) ...lives among us and stirs up trouble...". And further it says that they need to be expelled from the lands of Byzantium and Iran. Comments here, as they say, are unnecessary.
According to historical chronicles, after the Armenian pogroms committed by Byzantium at the end of the first millennium, the Armenian Catholicos, in order to save the nation, turns to the Seljuk Sultan Arp-Aslan with a plea for help, and the Sultan takes the Armenians under his protection. We present the opinion of the 26th Armenian Catholicos Barces about Sultan Melik Shah, who improved the situation Armenian Church after addressing him: “He managed to create a peaceful and fair government everywhere... due to his greatness, he did not cause harm to anyone.”
And here is a quote taken from the Armenian historian Matevos about the residence of Armenians in the lands inhabited by the Turkic ethnic group, and the attitude of the Turks towards them. "The reign of Melik Shah was pleasing to God. His power extended right up to distant countries. She brought peace to the Armenians... He was filled with mercy towards Christians, showed fatherly concern for the peoples..." And the last quote that we give is an Armenian testimony characterizing the reign of Sultan Fateh: "To say that with the conquest of Sultan Fateh Istanbul (Constantinople), a star lit up for the Armenian destinies, means to emphasize the historical truth...” All this, as is known, ended with the fact that Armenians everywhere are trying to impose fabrications on the world community about the so-called genocide in Ottoman Turkey.
The penetration of Armenians into the South Caucasus region is associated with much later times. However, in Soviet time The Armenians perpetrated a farce on the 2750th anniversary of the Erebuni fortress, the name of which was identified with Iravan (Yerevan). During the distant years of the heyday of Urartu, this Transcaucasian territory, according to sources, was considered by the Urartians as “enemy land” and which they subsequently conquered. It turns out that Erebuni was founded in an enemy country by the Armenians in those years when they were part of the state of Urartu as a region.
Armenians, as an alien ethnic group, have been settling on the territory of historical Azerbaijan since the 15th century, penetrating here from the territories of modern Iraq, Iran, Turkey and Syria. In the 16th century, the process of resettlement of Armenians to the lands of the Azerbaijani khanates intensified, and their penetration into the lands of the Iravan Khanate, a territory that is essentially today the territory of the Republic of Armenia, especially intensified. It was during these years that Revankhan, the ruler of the khanate, wrote to the famous Shah Ismail Khatai: “... from Mesopotamia, to the coast of Lake Van, and from there here, to the Caucasus, to the Oghuz-Turkic lands, moving in small parties of 5-10 people, Armenians instead of engaging in crafts, as agreed, they strive to settle down, build churches and thereby try to create the impression that they are natives of the Caucasus, and this will bring us a lot of trouble in the future... All this is financed from the money located in Ag Kils (Etchmiadzin) Catholicasata..."
Indeed, these were prophetic words testifying to the origins of the settlement of lands by Armenians: first by individual families, then by small groups and colonies, and thereby creating the territorial prerequisites for Armenian statehood on the ancestral lands of the Iravan Khanate.
In order to create Armenian statehood on the lands of Azerbaijan, an Armenian church with a patriarchal throne was transferred to Ag Kils (Etchmiadzin) in the 15th century, taking over political and government functions in the absence of Armenian statehood. From that time on, the history of Iravan, Nakhchivan and Zangezur was presented by Armenians as the history of “Eastern Armenia”.
And, of course, the resettlement of Armenians to the Caucasus, especially on the territory of the Nakhichevan, Iravan and Karabakh khanates, to the ancestral Azerbaijani land, received powerful impulses after Gulistan and Turkmenchay. However, if in the 16th century 15 thousand newcomer Armenians lived in the Iravan Khanate, then, despite the sharp increase in the number of colonists at the time of the creation of the Erivan region in 1828 by the tsarist government to replace the liquidated Erivan Khanate, its population still consisted of 80% Azerbaijanis.
The squeezing out of the indigenous Turkic element from their ancestral lands in subsequent years, including the Soviet period, acquired the character of deportation and, in essence, the resettlement of Armenians represented the occupation of Azerbaijani lands. All this was accompanied by the provision of greater rights and privileges to Armenian settlers compared to those enjoyed by the local Azerbaijani population. It should be recalled that after the Treaty of Gulistan (1813), Russia consistently carried out the liquidation of the Azerbaijani khanates, and in 1822 the Karabakh Khanate was liquidated. And when, a year after its liquidation, in 1823, the “Description of the Karabakh Province” was compiled, despite the adoption of measures to exclude Azerbaijanis from here, in this document, out of 18,563 families registered by the tsarist administration, only 8.4% were Armenian Melikstvo
During the years of Soviet power, along with the eviction of Azerbaijanis from their historical places of residence, the territory of Azerbaijan was successively annexed to Armenia. If before May 1920 the territory of Azerbaijan was 114 thousand square meters. km, then it was subsequently cut by 28 thousand square meters. km and became equal to 86 thousand square meters. km. Thus, it was reduced in volume, approximately equal to the territory Armenia (29.8 thousand sq. km).
This is, in brief, the historical chronology of the settlement of the South Caucasus by Armenians at the expense of Azerbaijani lands, now declared by the Armenians to be the historical place of residence of their ethnic group. This process could not proceed peacefully; it was initiated by Armenian terror, persecution against the local population, which took on the nature of genocide. He always covered up historical lies, forgeries and distortions, hypocrisy towards those who gave shelter to Armenian settlers, and continues to be accompanied by territorial claims to our lands in parallel with claims to our cultural heritage.
How old are the Armenian people
Alla Ter-Hakopyan
More than the Armenian people themselves imagine. We will calculate chronology from Hayk, the ancestor of the Armenians. He is by no means just a character from an ancient legend. This is a real person, a real Spiritual Teacher - a magnet who attracted a sufficient number of people to form a separate people within the pan-Aryan community. (The word “ayka” itself means “unity” in Sanskrit, an ancient Indian language).
When did it happen? The Great Adept, Member of the Hierarchy of Earth Light, Teacher Hilarion, who visited Western Armenia in 1881 (in the Ararat region, in the Ala-Dag mountains), said the following about this: “Having deified Hayk after his death, the Armenians worshiped him as a Solar and Lunar Deity "Haik flourished 2,200 years BC according to the officially accepted dating, and more than 7,000 years according to the Truth."
Therefore, the Armenian people formed as a linguistic, cultural and state unity more than 9,000 years ago.
But the roots of the people are incomparably deeper - they go back to the foggy pre-Haik times. And throughout these many thousands of pre-Christian years, the proto-Armenians, and then the Armenians, remained faithful and devoted Zoroastrians. They followed the precepts of Zoroaster since, according to the Teacher Hilarion, the Messenger of Heaven Oanne, “emerging daily from the sea at dawn and plunging into it at sunset, taught them the good Teaching, all their arts and culture. This was during the reign of Amenon of the Chaldeans. , 68 SARI, or 244,800 years before the Flood."
The flood that destroyed the remains of Atlantis occurred in 9,564 BC. e. We add the current year 2,000 to the named date and the resulting amount of 11,564 is added to a stunning six-digit date: 244,800 + 11,564 = 256,364.
So many years ago, the Great Teaching was transmitted to the Aryans, from whom the Armenian people later emerged. This was told to us in the “Letter from the Monastery of Surb Hovhannes” by Adept, Teacher Hilarion. And the knowledge of an Adept is as much superior to the knowledge of the most “savvy” of earthly scientists as the knowledge of this scientist is superior to the knowledge of a three-year-old child.
The ancient name OANN was later Hellenized by the Greeks and became the name Hovhannes. And the Armenians, starting from the fourth century AD (from the time of the adoption of Christianity), began to associate this ancient, highly revered name with John the Baptist, which made the adoption of Christianity by the Armenians less painful than it was for other peoples.
Of course, the Armenian name Ogan - with variations Oganes, Hovhannes, Avanes - is not of Jewish origin, but, one might say, divine, for Teachers like Teacher Oannes have always been revered by the people as gods.
But how did Teacher Oann teach his Teaching to the people? How could crowds of people hear him? Without a doubt, the broadcasting took place with the help of technical equipment - most likely radio equipment.
Now let's remember the character from the Armenian epic "David of Sasun" - Ogan Gorlan. Was it not from the great Teacher that Oanna gave him folk memory both the name and the vocality? True, I really don’t like the word “Gorlan” (from the translation of the epic into Russian). In the original it is much more noble: Ogan Zenot - Ogan the Loud-voiced.
I understand that many will perceive everything I write here with great skepticism. However, the more people’s consciousness expands, the more knowledge becomes available to people (and this will be facilitated by the discoveries of modern times), the less room there will be for skepticism. Again, let’s listen to Teacher Hilarion: “Your archaeologists and ethnologists are still tied hand and foot by biblical algae, which for at least a century will prevent the tree of True Knowledge from taking root on Western soil.”
This was said in 1881. More than a hundred years have passed since then. So it's time to tear up the algae.
Origins and formation of the Armenian people
The most common question in the history of Armenian studies has been and continues to be the question of the origin and formation of the Armenian people, which is controversial in some issues. Where do the Armenian people come from, where is their cradle located, when did it form as a separate ethnic unit, and since when has it been mentioned in ancient written sources. The controversy of these issues or their individual points is due not only to the diversity of information from primary sources, but also to the frequent political or other interests of those involved in these issues. However, the available facts, as well as the level of modern research, fully allow us to answer the question about the origin of the Armenian people and its formation. Let us touch, first of all, on the legends about the origin of the Armenian people, recorded in the ancient and Middle Ages, and in a general way we will present the most widespread theories in historiography, then the current state of the issue being studied and the surviving ancient facts about Armenia and Armenians.
In the ancient and Middle Ages, a number of legends were recorded about the origin of the Armenians, the most interesting of which, from the point of view of Armenian studies, (as primary sources) are the Armenian, Greek, Hebrew, Georgian and Arabic versions.
a) Armenian legend
It was created from time immemorial and came to us from the recording of Movses Khorenatsi. Certain fragments of the legend are also mentioned in the works of other Armenian medieval bibliographers. In this legend, two layers can be distinguished, the first - the most ancient layer, was created and existed in pre-Christian times. According to ancient legend, Armenians descended from a god-like ancestor 
Aika, who was one of the titanic sons of the gods. This is how Movses Khorenatsi presents its origin: “The first of the gods were formidable and prominent, the cause of the virtues of the world, and the beginning of the multitude and the whole earth. Before them came a generation of titans, and one of them was Hayk Apestostyan.”
In Christian times, the Armenian legend was modified, adapting to the Biblical ideas, according to which, after the Flood, all humanity descended from the three sons of Noah - Ham, Shem and Japheth. According to the new Christian version, Hayk is considered a descendant of Japheth, the son of the ancestor Torgom, hence the name “Torgom’s House” and “Torgom’s Nation” given to Armenia by medieval written sources.
The legend says that Hayk fought with the tyrant of Mesopotamia Bel, defeated him, and as a sign of this, the Armenians began to celebrate the original Armenian date (according to the famous Armenian scholar Ghevond Alishan it was August 1, 2492).
According to the Armenian version, after the name of the ancestor Hayk, the Armenian people are called “Ay”, and the country “Ayastan”, and after the name of his descendant Aram, the names “Armenia” and “Armenians” appeared. Also, numerous names of the Armenian Highlands received their names from the names of Hayk and other Armenian ancestors (from Hayk - Haykashen, Aramanyak - Mount Aragats and the Aragatsotn region, from Aramais - Armavir, from Erast - Yeraskh (Araks), from Shara - Shirak, from Amasia - Masis, from Gegham - Lake Gegharkunik and Gegharkuni region, from Sisak - Syunik, from Ara the Beautiful - Airarat, etc.).
b) Greek legend
The Greek legend telling about the origin of the Armenians is associated with a beloved and is widespread in Ancient Greece the legend of the Argonauts. According to which, the ancestor of the Armenians, who gave them the name Armenos of Tesal, who with Jason and other Argonauts participated in the journey to find the Golden Fleece, settled in Armenia, which was named after him Armenia. Tradition says that he originally lived in the Thessalian (region in Greece) city of Armenion. This legend is told in more detail by a Greek bibliographer of the 1st century BC. Strabo, who says that the source of his information was the stories of the military leaders of Alexander the Great. Judging by the facts, the legend about the Armenians was created and associated with the Argonauts during the Macedonian campaigns, since there are no earlier sources telling about this. In all likelihood, this had the same political orientation as the legends about Greek origin Persians and Medians. There are quite a few cases in history when some conqueror, in order to present his goals in a “legal” form, comes up with false reasons in advance. Thus, the axial information about the Thessalian (Greek) origin of the Armenians cannot be considered reliable. The Greek authors Herodotus (5th century) and Eudoxus (4th century) also had incoherent information about the Western (Phrygian) origin. These 
the information relates to the similarity in clothing of Armenian and Phrygian warriors and the presence of numerous Phrygian words in the Armenian language. This, of course, cannot explain the origin of one people from another. Phrygians and Armenians are related nations (they have one Indo-European origin), therefore, the presence of cognate words in the Armenian and Phrygian languages can be considered a pattern.
c) Georgian legend.
The Georgian legend was written under the influence and was recorded in the 9th - 11th centuries. Georgian authors (Unnamed historian, Leonti Mroveli, etc.). According to Georgian legend, from the eight sons of Targamos (Torgom) descended numerous nations, from the eldest son Ayos - Armenians, Kartlos - Georgians, from other sons many people of the Caucasus. Judging by the endings of proper names, this legend had some kind of Georgian primary source that has not reached us. It partially bears traces of the political situation of that era, when the influence of the Bagratids was widespread throughout the Caucasus. This should explain the fact that the founder of the Armenians, Ayos, was the eldest of the brothers.
d) Arabic legend.
Connects the origin of the Armenians with the idea of the emergence of nations from the sons of Noah after the flood. It is presented in most detail in the works of the Arab bibliographers of the 12th-13th centuries, Yakut and Dimashki. According to this legend, from the son of Noah Yaphis (Japheth) came Avmar, then his grandson Lantan (Torgom), whose son was Armini (the ancestor of the Armenians), from the sons of his brother came the Agvans (Caucasian Albanians) and Georgians. This legend considers the Armenians, Greeks, Slavs, Franks and Iranian tribes to be related. It is interesting that this legend preserves a memory coming from the period of related unity of the Indo-European peoples.
e) Hebrew tradition.
It was recorded on the pages of “Jewish Antiquities” by Josephus Flafius (1st century BC - 1st century AD). According to the source, “Uros founded Armenia.” In Armenian studies there is no single point of view regarding the primary source of this information and its reliability. There is an opinion that it talks about the son of the ancestor Aram Ara the Beautiful. According to other opinions, Uros could be the “son of Rus Erimena” - a king mentioned in the cuneiform writings of the Kingdom of Van. In Assyrian written sources, the name "Rusa" is also mentioned under the name "Ursa", and the name "Erimena" can be interpreted as an anthroponym and as a genus name.
In addition to those noted, there are other legends telling about the origin of the Armenians, which, however, to one degree or another repeat the above-mentioned ones and are not of interest.
f) The question of the ethnogenesis of Armenians in historiography.
From the 5th century to the 19th century, the Armenian version was unquestioningly accepted on the issue of the ethnogenesis of the Armenians, formed on the pages of the “History of Armenia” by Movses Khorenatsi, which for many centuries was a textbook and evidence of genealogy for the Armenian people. However, news that appeared in science in the 19th century cast doubt on the reliability of the historian’s information, and the veracity of the national version about the origin of the Armenians was called into question.
In the 19th century, comparative linguistics arose, according to which the Armenians are of Indo-European origin, along with other peoples in prehistoric times they formed one ethnic unity and occupied one territory, which in science is conventionally called the “Indo-European ancestral home”. The question of the origin of these peoples within the framework of this theory is related to the location of the Indo-European ancestral home. IN different times in science, various versions of the location of the ancestral home prevailed (Southeastern Europe, southern Russian plains, northern Western Asia, etc.).
In the 19th century, the version of the location of the Indo-European ancestral home in South-Eastern Europe became widespread in comparative linguistics. On the other hand, Greek sources regarding the Balkan origin of the Armenians put forward a theory about the resettlement of Armenians. An opinion has formed that the Armenians, having left Balkan Peninsula in the 8th-6th centuries they invaded Urartu, conquered it and after the fall of the latter in the 6th century they created their own state (the Ervandi kingdom). This theory is not based on a set of facts and cannot be considered true for several reasons; it became and still continues to be the subject of political manipulation (in particular by Turkish falsifiers of history).
The next theory about the origin of the Armenian people is the Abetian or Asinic theory, according to which the Armenian language is a mixed non-Indo-European language, therefore, the Armenians did not take part in the Indo-European migration and descended from local Asian tribes. This theory could not withstand serious scientific criticism and is still denied, since there cannot be mixed languages: from mixing two languages a third does not appear.
In the early 1980s, the point of view that the Indo-European ancestral home in the 5-4 millennium BC was revised. was located in the north of Western Asia, more precisely on the territory of the Armenian Highlands, in the regions of Asia Minor, in the northern Mesopotamia and in the north-west of the Iranian Plain. This point of view is still supported by many facts and is accepted by most specialists. The question of the ethnogenesis of the Armenians received a new explanation. In itself, the thesis about the resettlement of the Armenians was rejected, since the Indo-European ancestral home was located precisely on the territory where the Armenian people were formed and went through their entire formation.
Now we can say for sure that the Armenians in the 5th-4th millennium BC. formed part of the Indo-European people and at the end of the 4th millennium and at the beginning of the 3rd millennium they separated from the Indo-European community. It was from this time that the formation of the Armenian people began, which occurred in two stages. The first stage, which can be described as the period of clan associations and early state formations, took place in the 3-2 millennia BC. At the second stage, in the 5th-6th centuries BC. The stage of formation of the Armenian people through the creation of a unified statehood ended.
Summarizing all that has been said, it can be argued that the Armenian language and all those who spoke it separated from the Indo-European community and became independent in the 4th-3rd millennium BC. It was from these times that the Armenian people were mentioned in the territory of the Armenian Highlands, where they carried out their activities , existed and created their own history.
Movsisyan A.
Armenians are one of the most ancient peoples...Armenians live in more than 85 countries around the world, mostly in cities. In total, there are about 7-11 million Armenians in the world. Armenians are Christians, mainly believers of the Armenian Apostolic Church, belonging to the group of pre-Chalcedonian (Miaphysite) ancient Eastern Orthodox churches. There are believers of the Uniate Armenian Catholic Church, as well as Protestants.
There are not only legends about the education of the Armenian people, but also numerous scientific theories. But the case with the Armenians is precisely the case when the legend explains everything, and scientific theory everything just gets confusing.
The history of the Armenians began when the Assyrian king Shalmaneser V conquered the Northern Kingdom of Israel, inhabited by ten of the twelve tribes of Israel. The entire population of the kingdom was taken away in a direction unknown to the Jews. However, being unknown to the Jews, this direction was well known to the Assyrians themselves.
They were taken to the Armenian Highlands, to the place where the state of Urartu, also defeated by Assyria, had recently been located. The inhabitants of Urartu were taken to the western coast of the Persian Gulf, the inhabitants of those places were resettled to the site of the former Kingdom of Israel, and the Israelis themselves were settled around Lake Van and at the foot of Ararat. There, merging with the remnants of the local population formerly under the rule of Urartu, the former Israelis adopted their language, but basically retained their anthropological type. This is why Armenians are so similar to Jews.
This legend is also confirmed by genetics - most Armenians have haplogroup J2. Although she is non-Jewish, she has a common ancestor with Jews. This ancestor lived long before Abraham. The bearer of the original basic haplotype of the Armenian and Jewish populations lived 6200 years ago, that is, two and a half thousand years before the exodus of Abraham from Ur to Canaan.
In Armenia itself, another version of the origin of the Armenians is more widespread: the Armenian state, from the name of which the self-name of the Armenians comes, was Hayasa, which is described in sufficient detail in ancient Hittite cuneiform writings between 1500-1290. BC e., even earlier, between 1650-1500. BC e. this country was found in Hittite cuneiforms under the name Armatana. The Armenians themselves call themselves Hay, and their country - Hayastan. However, the second version does not at all contradict the first: first the Urartians captured Hayasa, and then they brought proto-Jews to this territory, and they mixed with the Hayastanis to form the Armenian ethnic group.
The Armenian language belongs to the Indo-European family of languages. The latest researchers suggest that in ancient times it, together with the Thracian and Phrygian languages, was part of the southern group Indo-European languages. At the same time, the Armenian language has similarities with the Caucasian languages. They can be traced in vocabulary, phonetics and grammatical structure.
The ancient Armenian language survived until the 19th century. as a literary language. However, due to the evolution of living speech and interaction with other languages (Persian, Greek, Arabic, Georgian, Turkic), the ancient Armenian language gradually became only a written language, receiving the name “grabar” (“written language”). The common people ceased to understand him, and he became the property of only a narrow circle of educated people and the church.
In the language of the Armenian people, 31 dialects were discovered and briefly described. Some of them have such deep sound differences with the national language that they are incomprehensible to Armenians who do not speak this dialect. These are MSgrip, Karadag, Karchevan, Agulis, Zeytun, Malatian, Sasup and many other dialects. The urban population of modern Armenia speaks literary Armenian, and Diaspora Armenians use the Western Armenian dialect.
The basis of men's and women's traditional clothes Armenians are made up of a low-necked shirt and wide trousers, gathered and secured at the ankles for women and wrapped in a wide bandage for men. An arkhalukh (a type of long frock coat) was worn over the shirt; in Western Armenia, instead of arkhalukh, men wore shorter and open vests and jackets. Citizens, artisans, and rich peasants had belts made of massive silver plaques. Were put on over different kinds outerwear such as chukha (Circassian) was belted either with a belt or (more often among women) with a long scarf.
Women wore an embroidered apron. Headdresses for men were fur hats in Eastern Armenia, felt and woven hats in Western Armenia, for women - capes complemented by a headband with various decorations, shoes - pistons made of rawhide, low-heeled shoes with a curved toe or boots made of soft leather. From the end of the 19th century, these forms of clothing were gradually replaced by clothes of European cut.
Of all the components traditional culture Armenians preserve food most completely. Traditional food is based on grain products. Thin bread - lavash - is baked from wheat (in the past, barley) flour in tonirs, butter cookies and other flour dishes are made, including noodles - arshta. Porridge is used to cook porridge, make pilaf, and season soups with it.
Dairy products are common: cheeses, butter, spoiled milk- matsun and buttermilk - tan, used both as a soft drink and as a base for making soups. The poor rarely ate meat: boiled meat was used in ritual dishes, and fried meat was used on holidays. A diverse set of mixed vegetables, cereals and meat dishes: arisa - porridge with meat boiled until fibers, kyufta - meat and cereal meatballs in soup, tolma - vegetable cabbage rolls with meat and cereals, etc. There is a very wide range of preservatives prepared from grapes and fruits. Characterized by the widespread use of fresh and dried herbs.
The traditional family is large, patriarchal, with clear gender and age regulation of the rights and responsibilities of its members. The traditions of kinship and neighborly mutual assistance in the 19th century began to be destroyed as a result of the development of capitalist relations, especially in Eastern Armenia, which was part of the Russian Empire.
The first mention of the name of Armenia, which was then synonymous with Urartu, is found in the Behistun inscription, dated back to 520 BC. e. After the defeat of the Persian Empire by the troops of Alexander the Great, Armenia became dependent on the Seleucids and was ruled by special governors, of whom. two, Artaxias and Zariadr, in 190 BC, declared themselves independent and formed two states: Greater and Lesser Armenia.
The ruler of the first of them, Tigran the Great, united both in 70 BC. Under Tigran II, Great Armenia turned into a large state stretching from Palestine to the Caspian Sea, but soon the Armenian Kingdom fell into semi-vassal dependence, first on Rome, and then on Byzantium, which eventually divided its territory with the Persians.
Constant relations with new peoples developed a love of trade in the Armenians, and they soon realized what a huge force capital is in the everyday life of not only individuals, but also entire states. In 301 AD, Armenia became the first Christian country in the world, but by not taking part in the IV Ecumenical Council, the Armenians retained, that is, their rejection of the God-Man in Jesus Christ.
In 405, the Armenian scientist and educator Mesrop Mashtots created the Armenian alphabet, which is still used by Armenians. Before Mashatots, the Armenians, like in other Hellenistic states of Western Asia, in the state and cultural life used Syriac and Greek writing.
“So he endured many hardships in [the matter of] providing good help to his people. And he was granted such happiness by the most merciful God with his holy right hand; he, like a father, gave birth to a new and wonderful child - the writing of the Armenian language. And there he hastily drew, gave names and arranged [the letters in order], arranged [them] according to syllabic syllables.”
In the middle of the 7th century, the Armenian lands were captured by the Arabs, but in the 860s, the princely family of the Bagratids united most of the Armenian lands and overthrew the power of the Arab Caliphate.
In 885, the Arabs and Byzantines recognized the independence of the Armenian Bagratid kingdom, which was the largest and most powerful feudal state of ancient Armenia.
In 908, the Vaspurakan kingdom was formed, in 963 - the Kars kingdom, in 978 - the Tashir-Dzoraget kingdom, and in 987 - the Syunik kingdom.
All these Armenian states were in vassal relations with the Bagratid family. In 1064, most of the Armenian lands, with the exception of Syunik and the Tashir-Dzoraget kingdom, were conquered by the Seljuk Turks.
At the end of the 12th century, during the reign of the Georgian Queen Tamara, the Armenian lands became part of the strengthened Georgian kingdom. In the first half of the 13th century, the Armenians were attacked by the Mongols, and later by the troops of Tamerlane. As a result of centuries-old foreign invasions, the Armenian lands were inhabited by Turkic nomadic tribes. IN mid-16th century century, the Ottoman Empire and Persia, after a 40-year war, agreed to divide spheres of influence. The eastern Armenian lands went to the Persians, and the western lands to the Turks.
Under the rule of the Turks, who were rather indifferent in all respects to the peoples they conquered, the Armenians calmly practiced their religious cult and, uniting around the Catholicos - the head of the Armenian church - were able to preserve their language, writing and culture. But sometimes Turkish indifference disappeared by itself, and the conquerors turned to the pockets of the conquered.
This, of course, was most painful for the Armenians, who set capital as their main goal in life. Resistance awakened the fighting instincts of the Turks, and therefore Armenian pogroms often began.
In the 17th century, the Turks had a mortal enemy - Russia. The Armenians noticed this and, when they saw that this enemy was little by little inflicting heavy blows on Turkey and gradually moving south, despite the fact that Russia was still far from Armenia, they took advantage of this and began to ask for protection from the Russians. Potemkin already became their ardent defender.
In order to further arouse sympathy, the Armenians resorted to deception with their religion and presented themselves as equally Orthodox. When Emperor Paul assumed the title of Grand Master of the Order of Malta and at the same time the title of protector of Christians around the world, the Armenians sent a deputation to him asking him to accept him under their protection. In 1799, Paul I was even presented with the rite of the liturgy, compiled specifically for this by Bishop Joseph of Argutinsky. This liturgy said that it is necessary to pray for the Orthodox Emperor of All Russia and the Most August House. Since then, in Russia, Armenians began to be considered “Orthodox brothers.” The deception was revealed only in 1891, when Eastern Armenia was already part of Russia.
Back in 1779, Armenians appeared on the Don. The resettlement of Armenians to the Don from Crimea was commanded by the famous commander Suvorov. They founded Nakhichevan-on-Don, which merged with Rostov in 1928. That's why there are so many Armenians in Rostov-on-Don.
As a result Russian-Persian war(1826-1828) Russia took possession of the Erivan and Nakhichevan khanates and the Ordubad district. TO 19th century in these territories, as a result of centuries of emigration and expulsion of the Armenian population], Armenians accounted for only 20% of the population. The Russian authorities organized a mass resettlement of Armenians from Persia and Turkey to the Transcaucasus, which led to significant changes in the demography of the region, also taking into account the presence of mass emigration to Turkey of the Muslim population from areas annexed to Russia.
According to General Merlini’s office description of the Armenian region for 1830, 30,507 people lived in the Nakhchivan province (this did not include Sharur and Ordubad), of which 17,138 people were Muslims, 2,690 people were native Armenians, 10,625 people were Armenians resettled from Persia and 27 people - Armenians resettled from Turkey. In 1830, approximately 45 thousand more Armenians from Erzurum and Bayazet pashalyks immigrated to the lands of the former Erivan Khanate and settled southeast of Lake Sevan. By 1832, the Armenian population of the Erivan province reached 50%. The ethnic composition of the region also underwent great changes in the second half of the 19th century. As a result of the war of 1877-1878 Russian empire defeated Turkey and captured part of southern Georgia, which later formed the Batumi region. In two years (1890-1891), more than 31 thousand Muslims were evicted from the region, whose place was taken by Armenian and partly Georgian settlers from the eastern regions of the Ottoman Empire. The resettlement of Armenians from these areas to the Batumi region continued until the beginning of the 20th century.
In Turkey, relations between Armenians and Muslims worsened in the 2nd half of the 19th century. Repeatedly, the Turks slaughtered the Armenian population of entire regions (Sasun massacre of 1896, Adana massacre of 1909), and during the First World War the Turks decided to exterminate the Armenians without exception. On the personal orders of Nicholas II, Russian troops took a number of measures to save the Armenians, as a result of which, out of 1 million 651 thousand souls of the Armenian population of Turkey, 375 thousand, that is, 23%, were saved.
In 1918, the Armenians gained independence, but were left alone with the Turks and Azerbaijanis, who did not even think of abandoning their plans for the wholesale extermination of all Armenians. On September 24, 1920, the Armenian-Turkish war began. Turkish troops under the command of Kazim Karabekir first took Sarykamysh, then Ardahan, and on October 30 Kars fell. In response to an inquiry about the intentions of the Entente made in Tiflis by the Armenian representative Alexander Khatisov, the British representative Stokes said that Armenia had no choice but to choose the lesser of two evils: peace with Soviet Russia.
On November 29, 1920, a group of Armenian Bolsheviks, with the help of the Soviet 11th Army and troops of Soviet Azerbaijan, entered the city of Ijevan and proclaimed the creation of the Revolutionary Committee, an uprising against the Armenian government and the establishment of Soviet power in Armenia. The Turks did not fight the Russians, especially since the Bolsheviks supported their leader Mustafa Kemal with money and weapons.
Armenia entered the Transcaucasian Federation, and as part of it joined the USSR in 1922. In 1991, with the collapse of the USSR, Armenia became independent. For several years by that time, it had been waging a war with Azerbaijan over Nagorno-Karabakh, which ultimately ended in an Armenian victory.
This article will discuss the characteristics of Armenians as a people, as a nation. Of course, in one or two articles it is impossible to cover the entire set of details, features, features of the national character and national mentality of the Armenians, which are reflected in the statements and assessments of outstanding personalities different eras millennia and centuries. Tacitus. Ovid, Tamerlane, Marx, Pushkin, dozens of other names and surnames. They brilliantly outlined and highlighted all the constituent characteristics of the Armenians. The mosaic of characteristics of Armenians becomes richer, more saturated and multi-colored thanks to Russian newspapers and magazines, which have made a significant contribution to the study of this almost unexplored problem.
Thus, my reader, you also have the opportunity to become a member of the community of authors, from whose ideas, thoughts and statements it is necessary to respectfully construct an objective characteristic of the Hai people. Now let’s listen to the great people characterizing the Armenians as a nation: Cornelius Tacitus:
Great Roman historian. The impartial, highly moral and humane Cornelius Tacitus, who had the courage to praise the enemies of Rome, the Germans, in his main works on historiography - “History” and “Annals” (another name is “History from the death of the divine Augustus”) enviably accurately and aptly characterizes the Armenians as follows: “This originally two-faced people, both in character and geographical location, is constantly torn by hatred of the Romans and envy of the Parthians.” This is written in the second book of the said work of Tacitus. And in the 12th book, the great historian very successfully points out “the well-known treachery of the Armenians.”
Key points of characteristics of Armenians:
1. About 2 thousand years ago (the author of this very objective characteristic - Tacitus lived c. 56 - 117 AD) the envy and animal hatred of the Armenians towards other peoples, in particular, towards those who were more cultured and civilized than the Gaikan tribe. For more than 200 years, this hatred and this envy has been transferred to the Turks and Azerbaijanis.
2. Even 2 thousand years ago, highly cultured, civilized peoples and wise scientists, cultural figures, sensible politicians were well aware of the treachery and corruption of the Armenians, which cannot be said about modern Western and Russian government leaders.
All the characteristics given to the Armenians by the great people of the planet at different stages of the cultural and historical process are objective. These characteristics were earned by the Armenians themselves, and were not specially thought out. Both in antiquity and in subsequent periods, these characteristics suggested themselves. And outstanding personalities, witnesses of humiliating Armenian misdeeds and antics, only systematized and voiced the main points and facets of these characteristics. Is it by chance that another Roman thinker, Ovid, who lived at the same time as Tacitus, also gives a very unflattering, at the same time laconic characterization of the Armenians.
Ovid: “Armenians are people too, but at home they walk on all fours.”
Isn’t that a strange characteristic? “People,” “but they walk on all fours.” Walking on all fours and crawling are almost the same thing. Obviously, Ovid had in mind such terrifying signs of the psychology of the Armenians, such as the habit of crawling in front of those from whom they are in given time depend. At home, they train, prepare to fulfill their historically learned, purely Armenian role when meeting with the desired person of another nationality. After all, when coming to work or a business meeting with an official, an Armenian, first of all, inquires about his mood, state of mind, and then with an appropriate grimace on his face, with a fake smile, prepared compliments, or deliberately and gloomily comes to him. In a conversation with another person high position The Armenian invariably catches every stroke of his face, friendliness or sharpness of his gaze, and during the course of the conversation takes the appropriate posture of home preparation, skillfully arranging his nets. And there, look, there’s a “fish” in the nets. People who knew the crooked-nosed Mikoyan testify that both under Stalin and Khrushchev he constantly used these methods and techniques in order to get into the soul as deeply as possible. It is clear that all this requires relaxation at home, at least for a few hours, returning to the Armenian essence. Therefore, walking on all fours, doing monkey tricks - all this organically fits into the structure of the natural way of life of an Armenian. Although, according to his passport, he is also a person, moreover, claiming the rights of the owner of world culture.
Armenians – the only people a planet whose conscience and body bear traces of the curses of centuries and millennia, a people who have received disgusting characteristics for eternal preservation (!). Suffice it to say that centuries after Tacitus and Ovid, the great Tamerlane (1338-1405), who conquered states, countries and peoples, saw many peoples and nations, created a powerful state, defeated the Golden Horde, made campaigns in Iran, Transcaucasia, and India , Asia Minor, etc., gave a devastatingly accurate description of the Armenians.
The Great Tamerlane said the following about the Armenians:
“History will not forgive me for two things: The first is that I wanted to destroy the Armenians as an ethnic group, the second is that I did not do this... True, among the Armenians there are occasionally good ones, but in general the people are disgusting. He never expresses his thoughts in person, and therefore seems cultured. But when the opportunity arises, he will kill you.”
Pay attention, reader! The great Tamerlane came to these conclusions almost 1300 years after the statements of Tacitus and Ovid, moreover, on the other side of the planet - in Samarkand. Isn't it strange? Centuries pass, the true characteristics of the Armenians do not change, i.e. their Armenian essence, so accurately described by great people of different eras and countries, does not change. Moreover, these statements by the great people of antiquity and the Middle Ages about the Armenians completely deprive Armenian ideologists of accusing them of being unobjective and biased in their opinions. As they say, it’s impossible to kick back here, and blaming everything on the Azerbaijanis is also stupid. Moreover, in those distant centuries, the Azerbaijanis did not have petrodollars, and black caviar was not valued at all...
However, what can I say. Read, dear Armenians, and at the same time you, my faithful reader, Lespodsky’s very interesting and very objective book “Timur Leng and His Descendants”. The fragment we have given is taken from this book. To develop a complete understanding of Tamerlane and his courageously sober attitude towards the assessments of other peoples, even disgusting ones, I also recommend reading “The Tale of Timur the Tsols.”
So, from the most objective characteristic of the Armenians given by Tamerlane the Great, let us highlight the following key points:
1. Tamerlane regretted that he made a promise, but did not destroy the Armenians as an ethnic community. 2. Armenians are disgusting people. 3. Armenians are hypocrites, “they will never express their thoughts to your face.” 4. Armenian culture is an ostentatious, showcase, routine culture, designed for simpletons and idiots. 5. An Armenian ingratiates himself with a person of a different nationality for the time being. But as soon as the opportunity and the right moment comes, he will kill.
Let's move from the Middle Ages to modern times, to the 19th century and pay attention to one very significant feature of the moral portrait, the moral characteristics of the Armenians, which, almost five centuries after Tamerlane, was noticed by the genius of mankind, the great Karl Marx (or, as Recently the Armenians called him: “Carlos Markosyan!”
“Armenians are the first nation to start using their women as bedding for other nations, as a way of survival.”
Key ideas:
1. “Armenians are the first nation” in the world, which, contrary to all universal moral norms and moral principles, even in ancient times, she showed the basest feelings, putting her wives, mothers, sisters in bed with any scoundrel, just to snatch something. Probably, some people are interested in the original source from which the above quote by K. Marx was taken. Yes, such a source is one of the works of K. Marx, which I will talk about a little later. But here I want to recommend to everyone who is interested the following very important source: J. Frazer - “The Golden Bough.” It is in this book that J. Frazer, who studied the morals, life, culture, traditions and customs of peoples, highlights these base features of the national character of the Armenians. He shows that in all dirty affairs, the Armenians used their women as a “hot commodity”, being proud of this as their national craft.
2. Using their daughter or sister as a bedding for other nations, the Armenians never experienced remorse or the collapse of moral foundations.
This idea was confirmed during the Karabakh campaign and earlier. During the Karabakh War, every Russian officer was provided with a female student from Yerevan University to satisfy his sexual needs. And what is important is that young Armenian women, diligently following their historical national traditions, willingly went to this enterprise. In short, the tradition continues
The national, spiritual and moral characterization of the Armenians would be incomplete if we cited the statements of only individual individuals, even great ones. Therefore, between the thoughts of outstanding people of different eras, we will give separate fragments of magazine and newspaper articles from Russia and other countries, which contain striking thoughts that could become theoretical, ideological and moral basis for each Armenian to paint his own moral self-portrait.
In matters of studying the character, spiritual world and moral and psychological qualities of Armenians, theoretical and journalistic articles published in Russian newspapers and magazines in the late 19th - early 20th centuries, stored in the state archives of Moscow, St. Petersburg and other cities, are of extremely great scientific interest. The significance of these articles, first of all, lies in the fact that, based on many facts and events, they express public opinion, what excited and worried Russian society. These generalizing articles express the essence of Armenianness and show the showcase and authentic face of Armenians. The authors of these articles and collections are patriots of Russia, honest and decent people. All honest and conscientious Russia speaks through their mouths, the Russian people speak. In these articles and collections, the voice of millions of Russians can be heard: “We’ve suffered enough!” Here is just one fragment of an article published in the newspaper “Russian Banner” (No. 18, 1912): “The Armenians have shown us sufficiently over the past 40 years their face, their soul, their conscience, their heart, their moral and mental character. This people is one of the most depraved, the most deceitful, the most evil and the most criminal. Any reasonable state should not create autonomy for it, but, on the contrary, should deprive it of any opportunity to ever become independent and increase its harmfulness” (p. 293).
Pay attention, dear reader, in this editorial, published under the signature of the anonymous author, “Caucasian”, all the components of reactionary Armenianism are revealed: - soul, conscience, heart, moral and mental character (what a brilliant expression - “mental character”!!! ). What an accurate and impartial conclusion: “This is a race that is one of the most depraved, the most deceitful, the most evil and the most criminal.” The newspaper calls on Russian society and the world community to be cautious and careful so that the Armenians do not realize “their harmfulness.” Yes, dear reader! This filigree-precise description of the Armenians was given not by Turks or Azerbaijanis, not by Muslims, but by Russians and Christians. Surely we shouldn’t pay attention to this too?
And now I ask a question to you, reader! What has changed in the characteristics, spirituality and moral world of Armenians over the century that has passed since this publication? As I have already promised, in the future we will alternate the statements of outstanding personalities - and there are quite a lot of them - with assessments of newspaper and magazine publications, of which there are even more. One of the previous articles emphasized that these materials, publications, statements are a kind of mirrors into which the Armenian people should carefully peer in order to see themselves from other positions - from the positions of eras, millennia and the world community. Then the moment of truth will come, the time of self-knowledge and introspection. And others, in particular, the leaders of the great powers, need to have at least some idea about all this in order to get rid of the illusion, in order to free themselves from the influence of the myth about the Armenians.
So, let's get back to thoughts and ideas famous people past eras. This time this person will be Alfred Körte, a German traveler. In his “Anatolian Notes”, which are dedicated to the famous German figure in Turkey, Colmar von der Goltz, he wrote: “... Almost everyone who comes into contact with the core of the people in these provinces learns to respect and love the Turks, to hold the Greeks low and to hate and despise the Armenians... Everywhere the proverb is justified: a Greek will deceive two Jews, and an Armenian two Greeks. We can say for sure that if you are deceived somewhere in Anatolia, it means you were dealing with Armenians.”
Alfred Körte quotes the words of a large contractor in Eski Şehir: “When I agree on a deal with a Turk, I do without a written contract, because his word is enough. I enter into a written agreement with a Greek or other Levantine, because with them it is necessary and useful; I don’t conduct any business with the Armenians even in writing, because even a written condition does not protect me from their deceit and intrigue.”
Key concepts: 1. Armenians are worthy of contempt and hatred. 2. Armenians are deceivers. Liars and schemers. 3.An Armenian cannot be trusted.
Let us emphasize once again: this is a German speaking, a meticulous, pedantic German. And not an Azerbaijani, not a Turk and not a Muslim.
And now let’s turn to the memoirs of the chief of artillery of the Fortified Position of Erzurum and Deve-Boynu, commander of the 2nd Erzurum Fortress Artillery Regiment, Lieutenant Colonel Tverdokhlebov:
“Behind our backs, the Armenians, these bloodthirsty and cowardly freedom fighters, are already beginning to slaughter defenseless Turks, old people, women and children.” And again: “The Armenians, cowardly and vilely running away from the battlefield from the advancing soldiers, are extremely brave and selflessly courageous in attacks on single unarmed people, on old people, on women, on children.”
Reading these lines of the Russian colonel, for some reason it seems to me that he visited the streets of Baku in 1918. Through the lines of the memories of the brave Russian colonel one can hear the groans of Azerbaijani babies, whom the thugs of Shaumyan and Mikoyan threw alive into the blazing fire. I can hear the screams of pregnant Azerbaijani women whose bellies were ripped open by the sons of the “courageous” Armenian people. Before my eyes, images of helpless old men appear, bleeding, but not asking for mercy from low-level creatures. At the same time, I want to address this unfortunate nation and say – read, Armenians! Read the authors cited above! After all, in order to eradicate one’s historically acquired vices, one must get to the bottom of their roots. And the roots of your national baseness go back thousands of years. Armenians, read “The Golden Bough” by J. Frazer. There, all the roots of your national baseness and dishonor are masterfully described. And your characteristic characteristic of human baseness, given by the great Marx, who lived and worked in 1854-1941. English ethnographer and religious scholar James George Frazer examines it even more in depth, more thoroughly. Read, read, Armenians, Russian and Western authors of past eras. You will learn a lot of valuable and wise advice from them. If you show tact and respect for the thoughts and assessments of Karl Marx, you will undoubtedly understand at least part of your mistakes in your relations with the Turks. After all, Marx was a great thinker. He didn't waste words. Before delivering his verdict on the Armenians, he simultaneously studied the Turks, the Turkish people. And then, having compared the Turks with the Armenians, Marx made the following statement: “We are decidedly on the side of the Turks, because we have studied in detail the Turkish peasants, in other words, the Turkish masses, and in their person we see one of the most industrious and morally strong representatives peasants in Europe" (Letter from K. Marx to K. Liebknecht. Archive of Marx and Engels. T. 4. M., 1932, p. 380).
For example, I like this assessment of Marx. Let's not lie, I also like Marx's characterization of the Armenians. But with all this, sober-minded Armenians should think about one single question - what is the result of the diametrically opposed characteristics given by the same thinker to two neighboring peoples? After all, Marx cannot be accused of either accepting bribes or having compatriotic or family relations with the Turks. However, he excellently characterizes the Turks as “the most industrious and moral” people, while the Armenians are characterized by him as beings devoid of feelings of national dignity and honor, preparing their wives, sisters and mothers for copulation with any non-human, only would like to move forward at least a little career ladder or snatch something. History has proven that Armenians have always coped with this historical mission “with honor and dignity”!!!