Note 5 — Chapter XVI · EDGMIATSIN AND THE ARMENIAN CHURCH

In 1828 Edgmiatsin was annexed to Russia after the capture of Erivan from the Persians and as a result of the Treaty of Turkomanchai. Throughout the wars which ensued with Turkey the Armenians espoused the Russian cause; and one cannot doubt that their assistance was of considerable benefit both to Paskevich during the campaigns of 1828–29, and to Loris Melikoff, himself of Armenian origin, in that of 1877.5 Little by little a certain bitterness becomes appreciable in these honeymoon relations. The origin or perhaps the reflection of this new feeling may be found in the provisions of the important statute which defines the status of the Armenian Church in Russia and regulates the constitution of Edgmiatsin. This statute, which is generally known as the Polojenye, is headed by the signature of the Tsar Nicholas and bears the date of March 1836. It was translated for me by one of the monks. In some respects it deals most liberally with the national Church. Her congregations are accorded full liberty of worship, and her clergy are relieved from all civil burdens. The principle of the election of the katholikos by the whole Armenian people professing the national religion is expressly recognised. The method of his election is minutely prescribed. The national delegates assemble in the church of St. Gregory, and submit two names to the Emperor, who makes the appointment.6 On the other hand, in true Russian fashion, what is given with one hand is taken away with the other. The synod of Edgmiatsin is an ancient institution which, according to Armenian traditions, advises the katholikos, and may even resist him should he desire to effect changes in matters intimately affecting the national faith.7 The Polojenye emphasises and develops the constitutional importance of this body, and places it under the titular presidency of the Emperor. The decrees of the synod are headed “By order of the Emperor of Russia”; and they are submitted to a Russian procurator, resident at Edgmiatsin, who examines into their validity. In matters of a purely spiritual nature the katholikos takes counsel with the synod, but need not necessarily accept its recommendations. But in all the general business of the Church, as well as of the cloister, it is the synod which has jurisdiction subject to the approval of the Minister of the Interior. In the synod, which consists of eight priests resident at Edgmiatsin, the katholikos has no more than a casting vote. It is true that he might act by Bull. But such action, were it contrary to the resolutions of the synod, would, as matters now stand, be revolutionary. In this manner the katholikos is put into leading strings, of which the ends are held by the officials on the banks of the Neva, duly instructed by a professed and resident spy.