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Of the Armenian Church in general.
THE Armenian Nation being much dispersed in many Countries of the Turks, through the encouragement of Trade and Traffick, to which they are much addicted, I have had the opportunity of conversation and acquaintance with many of them, by which means, and that curiosity
and desire of knowledge which al∣ways guides me, I have penetrated as far as my leisure and abilities would permit me, into the Hu∣mours, Customs, and especially in∣to the Religion of this People.
It will not be to our purpose, to deduce their lineage from its origi∣nal, or recount the various succes∣ses of their Princes in past times, or their martial actions and fortunes against the Romans. It is sufficient as to their Secular and Temporal Estates to describe them, as men naturally of healthy, strong, and ro∣bustious Bodies, their Countenan∣ces commonly grave, their Features well proportioned, but of a melan∣choly and Saturnine air: On the contrary, their Women are com∣monly ill-shaped, long-nosed, and not one of a thousand so much as tolerably handsom. The men are in their humours covetous and for∣did
to a high degree, heady, and ob∣stinate, hardly to be perswaded to any thing of Reason; being in most things of a dull and stupid appre∣hension, unless in Merchandise and matters of gain, and in that they cannot or will not understand other than what is agreeable to their ad∣vantage. I have never read or heard of any amongst them famous for Poetry or Romantick Fancies; or that they were of late years in∣clined to the Mathematicks, or any other Learning; but such as is their diet, which consists of such things as send up gross fumes to the head, such is their temper and genius. The Turks give them the name of Boke∣gees, and the Jews esteem them to have been of the ancient Race of the Amalekites, being a People whom they envy, because they will not ea∣sily be cheated by them in their dealings: Howsoever, I have known
some of these men, who have re∣ceived their Education in Italy, to be well accomplished, and men of an acute understanding, and plea∣sing in their behaviour. So that some persons, who have travelled Armenia, ascribe this heaviness of Complexion to the air of their Country, which is imprisoned in the vast Woods of Mulberry-trees, and thickned by the Vapours of their Fens and Marshes, and Winds from the Caspian Sea; to which they add those ungrateful steams which pro∣ceed from the Caldrons wherein they boil their Silk-worms; which as they prove noxious, and in time deadly to those who are employed about them, so do they infuse into the air so malignant a fume, as even enters into the Veins of men, and possesses them with a strange stupi∣dity and unactiveness of soul.
Their Country was conquered in
the year 1515, by Selimus the First, and annexed to the Ottoman Domi∣nions, under whose Tyranny and Oppression we are to consider the afflictions of that Christian Church. Armenia, whilst subjected to the Ro∣man Empire, was one and the same Church with the Grecian, maintain∣ing the same Doctrine, and acknow∣ledging the patriarch of Constanti∣nople for their Primate and head of their Church, to whom the Coun∣cil of Calcedon assigned it, as part of his Province and Diocess, until that afterwards differences in Govern∣ment, and vicissitude of things arising, have divided them one from the o∣ther in their Doctrine and Discipline.
Of their Patriarchs, and Government in the Church.
THeir Church is ruled by four Patriarchs, the chiefest of which had formerly his Re∣sidence at Sebastia in Armenia, but now by those Priviledges which the King of Persia hath indulged unto them, beyond the Immunities of the Turks, is removed, and abides at Etchmeasin a principal Monastery near Rivan in Persia. The second hath his abode at Sis in Armenia mi∣nor, not far from Canshahar, sixteen days journey from Etchmeasin East∣ward, near Candakar. The third a∣bides at Canshahar. The fourth pa∣triarch lives at Achtamar. The which four Patriarchs govern all the Arme∣nian Church, independant of each
other, though the priority of ho∣nour and precedency is given to the Patriarch of Etchmeasin, to whom the others have recourse in all mat∣ters of difficulty and Counsel, and the presence and concurrence of these four, either in person or by their Substitutes, is necessary to the Constitution or Ordination of a Priest, which is performed as among us by imposition of hands.
It is true, that at Constantinople, and at Jerusalem, there are those who are called Armenian Patriarchs, but they are titular only, made to please and content the Turks: who have judged it necessary and agreea∣ble to the Armenian Faith, or rather to their own, that patriarchs should remain in those places; and there∣fore have enjoined them to consti∣tute such under that notion; by which means, the Armenian Church maintaining their Representatives
at that place, they may always know from whom they may exact the mo∣ney and Presents at a new Investi∣ture, and may charge on him all those Avanias, or false pretences, which they find most agreeable to their own advantage: Otherwise, I say, these Patriarchs are but titular, and are in reality no other than De∣puties and Suffragans of the Patri∣arch, as are those at Smyrna or An∣gora, where Trade hath convocated great numbers of the Armenian Na∣tion; or rather, they may be more properly called Bishops under those Patriarchs, having the name of Mar∣tabet, which in their Language sig∣nifies a Superintendent, or Over∣seer of the Church. A married per∣son, whilst married, cannot be pre∣ferred to this dignity, though after∣wards his Wife dying he may be ca∣pable thereof. The Patriarchs have for their maintenance some Reve∣nues
in Land, which is augmented by the voluntary Contributions of the People, who every Sonday and Holy-day bestow something of their Alms, either more or less, according to their devotion and ability: for whensoever the Church is full, they make three several Collections; the first for Jerusalem; the second for Etchmeasin, and the third for the Church in which they are; and these rounds of the Basin never fail; and sometimes a fourth is ordered on some emergent occasion; especial∣ly if strangers be observed to attend the Ceremony, from whom they expect extraordinary liberality. And in this kind of begging they are so importunate in some poor Church∣es, that when I have been my self present, I have scarce had time to disengage my hand from my Pock∣et, so nimbly the turns went about, and so many Briefs for repair of
poor Churches and distressed Bre∣thren. But besides these Collecti∣ons, the Duties are great which are paid for the Ordinances of the Church, as Baptism, Marriage, Bu∣rials, &c. only Confession and the Communion are freed from Charge, or such Exactions: for all others there is no set price, but men are obliged to pay according to their abilities, and the bargain is driven as hard, and with as many words, and as much noise, as this Nation doth usually practise when they sell their Silk, or any other Commodity. It was before the English Nation at Smyrna had purchased their Coeme∣tery, or place of burial for their dead, that some of our people were buried in the Armenian Church-yard, but the price of six foot of ground was so hardly obtained, that a whole Field might have been purchased at a cheaper rate, than a narrow Grave.
I have known a poor Armenian Ser∣vant could not be admitted to bu∣rial, until his friends had paid 30 or 40 Dollars for the ground, to∣gether with the Offices and Cere∣monies for the dead. And in this manner the Clergy gain their main∣tenance, who are notwithstanding poor and miserably ignorant.
Their Fashions and Customs are agreeable to the people of the East, or those amongst whom they live, whether Turks or Persians. They ac∣count it a sin to eat Hares, and their Flesh is almost as abominable to them, as Swines-flesh to a Jew or Turk. I have asked them the Rea∣son for it; to which they replyed, that a Hare was a melancholy Crea∣ture, and therefore unwholsom; besides it was accounted unlucky, and portending evil to any man who met one; and moreover that the Female was monthly menstru∣ous
and unclean: but how they can make this good, or where, or how they learned or observed so much, I never could understand from them.
Of Etchmeasin.
THIS Patriarchal Seat is call∣ed vulgarly by the name of Etchmeasin, but more usually in the parts of Turkey by the deno∣mination of Changlee-Chilse, or the Church with Bells, having a privi∣ledge from the Sultan to use them, which is allowed in no other place (that I have heard of) unless in Molda∣via, Valachia, and Mount Athos. It is also called Ouch Chilse, or the three Churches, because of the three Churches which are there
built in a Triangle; the first of which (as we have said) is this Etchmeasin; the second Rupsameh; and the third Gayeneh. The Armenians report, That these three Churches are found∣ed on three Rocks, placed in a tri∣angular form, under which was a strange hollowness, or Cavity, re∣plete in the time of Gentilism and Idolatry, with the voices of Pro∣phetick Spirits or Ghosts, which gave Answers to all Questions that were made to them, in the same manner as the Oracles of Delphos, or Jupiter Haman, until such time as Jesus Christ, intending to have his Name worshipped there, descended from Heaven on that place, and taking his Cross on which he suffer∣ed, struck one blow therewith on each Rock, with which they sunk into the Ground, and thereby the Diabolical Spirits were displaced; for the word Etchmeasin signifies
one blow or stroak, and there these three Churches were founded, which are the highest in esteem amongst the Armenians. They have a large History of the other two Churches called Rupsameh and Gayeneh, wrote by one Acutanghios, which remains amongst the Registers of Etchmea∣sin, being to this purpose: In the time of Dioclesian the Emperour, when a violent Persecution arose against the Christians at Rome, se∣venty Virgins, which had taken a Religious Vow upon them, were by Divine Inspiration directed to the Eastern parts of the World, of which Rupsameh and Gayeneh, two Sisters and Daughters of Gohetea, (for so they call their Father) a no∣ble Roman, were the chief, and ar∣riving first at Alexandria in Egypt, they travelled thence to Jerusalem, and so into Armenia, where at that time Tyridates governed as King,
In which long Journey forty of the seventy dying, the other thirty de∣signed to build their Monastery, and therein to serve God according to the Christian Faith and Disci∣pline. The arrival of these new∣come Guests, being of the Female Sex, was such a Novelty, as filled all that Country with the rumour thereof: and more particularly, the incomparable beauty of Rupsameh and Gayeneh, was the whole dis∣course at the Court of Tyridates; whose heart was so affected there∣with, that he sent for the two Si∣sters, supposing that the splendour of his Court, and the greatness of his Authority, was sufficient to com∣mand their affections and consent to his amorous addresses: but they having their hearts enflamed with divine love, gave no ear to his sen∣sual Courtship, but rather slighted and contemned all the fine words
he could use, and the large proffers he could make; which applications were daily renewed to these Religi∣ous Virgins, until the Prince disdain∣ing to be so neglected, converted his love into hatred and fury, in the heat of which he caused an Exe∣cutioner to cut off both their heads, which being done accordingly, their Corps were exposed in the Fields, to be entombed in the bowels of wild beasts.
This matter happened at that time, when Surp Savorich (as they call S. Gregory, who converted Ar∣menia to the Christian Faith) by or∣der of Tyridates was for preaching the Gospel cast into a most pro∣found Dungeon, so damp and dark that it was a Habitation for none but Bats and Serpents, where ••••r the space of thirteen years he was most miraculously preserved by the administration of an Angel, which
daily supplyed him with bread and water, than which he received no other sustenance: during which time all the world believed that Sa∣vorich had been long dead, and bu∣ried in his loathsom habitation; un∣til at length the Sister of Tyridates, called Castrovitught, being frequent∣ly disturbed in her sleep by an An∣gel, which ordered her to suppli∣cate her Brother for the releasement of Savorich, could find no repose until she revealed the Vision: which seeming strange, and no other at first than a melancholy Dream, did afterwards upon the tryal prove true; Savorich being found alive in the Dungeon, and strong and healthful: Notwithstanding which Miracle, and the Petitions made in behalf of Savorich by several Chief Officers, and by his Sister in parti∣cular, yet Tyridates having his heart hardned like Pharaoh, refused to
give license for the liberty of Savo∣rich; which sin of obstinacy so mo∣ved the anger of God against him, that one day appointed for a gene∣ral hunting, being in pursuit of a wild Bore, he was on a sudden trans∣formed into the shape of a Swine, and all his Followers into Hobgob∣lins and Fairies, such as the Turks call Gin; which metamorphosis is something like that of Ulysses and his Companions: This Judgment of God Struck all the people into such an amazement, that they im∣mediately resolved to free the Saint, begging him to pray unto God to restore their King and Attendants to their former shapes of Human Form. Savorich, or S. Gregory, being released, immediately sought for Tyridates, and having found him, was receiv∣ed by him with as much grace, and in as good a fashion, as could be expected by a person of so ill a feat∣ure;
and having prayed to God for him, both he and all his Follow∣ers were transformed again to their natural shapes: By which Miracle all the Country of Armenia was con∣verted to the Christian Faith.
After this, Savorich was comman∣ded to gather up the Bodies of Rup∣sameh and Gayeneh, preserved by di∣vine Miracle, and carry them to Etchmeasin, to which place he was conducted by an Angel, where he buried those bodies under the two Rocks, which are therefore now called by their Names: which place also being the Sepulchre of Savorich hath added much unto that devo∣tion which the Armenians bear there∣unto.
Next to this place of Devotion, Virap, which was the Dungeon of Surp Savorich, is most in esteem of any in Armenia, over which they have built a famous monastery,
which is seated in the Country of Ardashat, being two days journey from Etchmeasin, and one from Ri∣van.
This Savorich, or S. Gregory, is so high in esteem amongst them, that they take the account of their years from the time of his Preaching, and the Conversion of that Nation to the Christian Faith, which in this present year is reckoned to be 1128. which answers to ours of 1679.
To these Churches they com∣monly make their Pilgrimages, be∣ing for their sanctity, in opinion of this people, esteemed before Jerusa∣lem, and are accounted so holy, that before a person can be qualified to appear in that place, he is requi∣red to prepare himself seven years beforehand; which is performed by a Fast or Lent of 40 days in every one of those seven years, purpose∣ly designed for this preparation, be∣sides
the usual Fasts and Lents of the Church, and with a sole intent to render himself worthy to receive the benefits and endowments which are acquired by this most accepta∣ble and holy Pilgrimage. For they say, that he who comes thus prepa∣red with humility and devotion, shall have his desires satisfied in any gift, qualification, or blessing he ex∣pects; unless it be Riches; for Mo∣ney being the Mammon of this World, is not to be conferred as a spiritual happiness. But if one de∣sires a Faculty in singing, dancing, or agility of body, if he desires beauty and modesty in a Wife, wisdom, sincerity of Friends, or a∣ny thing else that is vertuous or commendable; he shall be endued with a voice like a Seraphim, be a∣ctive as an Olympick Gamester, have a Wife as chaste as Penelope, be wife as Solomon; and in fine, obtain any
one thing which he can desire, being of good report. But in case any one miss of these blessings, as many do who go on these Errands (as one may well believe) and return as lit∣tle improved as some of those do whom we send to Paris, there is something in the way which inter∣rupted this blessing, and no doubt but the man was either not fitly pre∣pared, or had not Faith enough to receive the blessing.
They say farther, that some of those Pythonick Spirits, which for∣merly inhabited under the cavities of these three Rocks, were permit∣ted by Christ to keep their Stations, with intention to make them slaves and drudges to the Monastery; where now invisibly they wash the Dishes, sweep the House, and do all the Offices of good Servants; so that the good Fathers take no care of those homely services, for what
is in the day fouled and disordered is by next morning found cleansed and well disposed, by the ministry and diligence of those careful and officious Spirits. All these things and much more is believed by the Armenians of Etchmeasin, so easie it is to obtrude vain and superstiti∣ous fancies on ignorant and illite∣rate people.
In their Monasteries the whole Psalter of David is read over every 24 hours; but in the Cities and Pa∣rochial Churches it is otherwise ob∣served. For the Psalter is divided into eight divisions, and every divi∣sion into eight parts; at the end of every one of which is said the Gloria Patri; & Filio, &c. Their manner of Worship is performed after the East∣ern fashion, by prostrating their bo∣dies and kissing the ground three times (which the Turks likewise pra∣ctise in their Prayers.) At their first
entrance into the Church they un∣cover their heads, and corss them∣selves three times, but afterwards cover their heads, and sit cross-leg'd on Carpets, after the manner of the Turks. The most part of their pub∣lick Divine Service they perform in the morning before day, which is very commendable, and I have been greatly pleased to meet hundreds of Armenians in a Summer morning, about Sun-rising, returning from their Devotions at the Church, wherein perhaps they had spent two hours before, not only on Festival but on ordinary days of work: in like manner they are very devout on Vigils to Feasts, and Saturday Evenings, when they all go to Church, and returning home per∣fume their Houses with Incense, and adorn their little Pictures with Lamps.
The Confession of Faith in the Arme∣nian Church.
THEY allow and accept the Articles of Faith according to the Council of Nice, and are also acquainted with that which we call the Apostles Creed, which likewise they have in use.
As to the Doctrine concerning the Trinity they accord with the Greeks, acknowledging three Per∣sons in one Divine Nature, and that the Holy Ghost proceeds only from the Father.
I have read in many Books, which treat of this Church, an accusation against it, that it admits but of one Person and one Nature in Christ, according to the Doctrine of Euty∣ches; of which I my self was once
of opinion, until I read and well considered of the Articles of their Faith.
They believe that Christ descend∣ed into Hell, and that he freed the Souls of all the damned from thence, by the grace and favour of his glorious presence, but not for ever, or by a plenary pardon or re∣mission; but only as reprieved un∣til the end of the World, at which time they shall again be returned unto Eternal Flames. But that we may take a more clear view of their Faith, I have thought fit to repre∣sent that which they call their Tava∣nanck, or Symbolum, different from the Apostles and Nicene Creed, which for those words follwing, viz.
where the Deity was mixed with the Humanity without spot,seems to be calculated for maintenance of the Herisie of Eutyches, and in op∣position to the Catholick Doctrine,
as that of Athanasius is to the Here∣sie of Arrius: But these words though they look ill at first, yet if well considered and compared with the same expression which the Greeks use on the same subject, it will a∣mount unto no more, than what the Greeks declare in the Anatolian Confession, That the Body of Christ was a true not a fantastick Body, that it was formed in the Womb of the bles∣sed Virgin, and was made a perfect man, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 i.e. his rational Soul mixed with the Divinity. Now the words of their Creed are Verbatim as follow∣eth.
I Consess that I believe with all my heart in God the Father uncreated, and not begotten, and that God the Father, God the Son, and God the Ho∣ly Ghost, were from all Eternity: the Son begotten of the Father, and the
Holy Ghost proceeds only from the Fa∣ther. I believe in God the Son increa∣ted and begotten from Eternity. The Father is Eternal, the Son is Eternal, and equal to the Father; whatsoever the Father contains, the Son contains. I believe in the Holy Ghost which was from Eternity, not begotten of the Fa∣ther but proceeding, three Persons but one God. Such as the Son as to the Deity such is the Holy Ghost. I believe in the Holy Trinity, not three Gods, but one God, one in Will, in Govern∣ment, and in Judgment, Creator both of visible and invisible. I believe in the Holy Church, in the remission of sins, and the Communion of Saints. I believe that of those three persons one was begotten of the Father before all eternity, but descended in time from Heaven unto Mary, of whom he took blood, and was formed in her Womb, where the Deity was mixed with the Humanity without spot or blemish.
He patiently remained in the Womb of Mary nine Months, and was after∣wards born as man, with soul, intellect, judgment, and body: Having but one body and one countenance: And of this mixture or union resulted one composi∣tion of Person; God was made man without any change in himself, born without Humane Generation, his Mo∣ther remaining still a Virgin: And as none knows his eternity, so none can conceive his being or essence; for as he was Jesus Christ from all eternity, so he is to day, and shall be for ever.
I believe in Jesus Christ, who con∣versed in this world, and after thirty years was baptized according to his own good will and pleasure, his Father bear∣ing witness of him, and said, This is my beloved Son in whom I am well pleased, and the Holy Ghost in form of a Dove descended upon him, he was tempted of the Devil and overcame, was preached to the Gentiles, was trou∣bled
in his body, being wearied, endu∣ring hunger and thirst, was crucified with his own will, dyed corporally, and yet was alive as God, was buried, and his Deity was mixed with him in the Grave; his soul descended into Hell, and was always accompanied with his Deity; he preached to the souls in Hell, whom after he had released, he arose again the third day, and appear∣ed to his Apostles. I believe that our Lord Jesus Christ did with his body ascend into Heaven, and sits at the right hand of God; and that with the same body by the determination of His Father, He shall come to judge both the quick and the dead: And that all shall rise again; such as have done good shall go into life eternal, and such as have done evil into everlasting fire.
This is the sum of the Armenian Faith, which they teach their Chil∣dren and young Scholars, and is
repeated by them in the same man∣ner as our Apostles Creed is in our Divine Service.
Of Fasts in the Armenian Church.
THEIR Fasts are the most ri∣gorous of any Nation in the World, for as the Eastern people have always been more ab∣stemious in their diet, and less ad∣dicted to excess in their Tables and ordinary Banquets, than the West∣ern or Northern Nations; so by this custom of living they support more easily the severe Institution of their Lents: who in the time of their Feasts are not so free in their eating and drinking, as we are in our times of Abstinence and Fast∣ing; for that which we call a Col∣lation,
or Lenten-Table, will serve an Armenian for an Easter Dinner.
For in the first place they observe the Great Lent before Easter, begin∣ning at the same time with the Greek Church, following in this particu∣lar the Rule ordained by the Coun∣cil of Nice, which is observed by all the Christian World. And in this Lent they eat not Fish with blood, as do the Papists, nor Shell-fish, as do the Greeks, nor yet so much as Oyl of Olives, as being substantial, and that which yields too much nourishment and pleasure to the Pa∣late: only they may eat the Dregs and Lees of the Oyl of Olives, or the Oyl of Sousam, which is pressed from a Seed so called in Turkish, like our Rape-seed, the smell of which is sufficient to overcome a tender stomach. In which time of mortification, they account it a sin to accompany with their Wives,
and perhaps they may not have much inclination thereunto, in re∣gard that at the beginning of Lent, many of them pass three or four days without receiving any refresh∣ment, either of Bread or Water, into their Stomachs; and perform the like at the end thereof, not breaking their Fasts until they eat and drink the Sacrament on Easter-day in the Morning: Besides which they ob∣serve a continued Fast through all the days of Lent, not eating until three of the Clock in the Afternoon, which some call Cornelius his Fast, and is a Custom of great Antiquity. But Easter being come, they make some recompence to the Body for this long abstinence, by a permis∣sion to eat flesh till Ascension-day, without accounting of Frydays, or other days which the Greeks call days of abstinence: The like indul∣gence they have for the whole week
after Epiphany, but excepting these Weeks aforesaid, they keep Wednes∣days and Frydays for days of absti∣nence through the whole year. As to their other Fasts they observe a short Lent of nine days before the 15th of August, which is the Feast of our Ladies Assumption. They have one which begins the Week after the Feast of Pentecost, that is, on Tri∣nity Monday, being performed in honour to the Holy Ghost, two Weeks after which they fast one more on the same account; then af∣ter two Weeks they fast one more, then after four Weeks they fast one, then after one Week they fast ano∣ther, then after seven Weeks they fast another, then after two Weeks they fast one, again after three Weeks they fast the fourth, and se∣ven days before the Epiphany they keep a severe Lent, so that they al∣ways fast in our Christmas till Twelf∣day.
In which manner they mix the whole course of the year with fast∣ing, but the times seem so confused and without rule, that they can scarce be recounted, unless by those who live amongst them, and strict∣ly observe them, it being the chief care of the Priest, whose Learning principally consists in knowing the appointed times of fasting and feasting; the which they never omit on Sondays to publish unto the peo∣ple.
Of the Feasts in the Armenian Church.
THE Feasts of Easter and Pentecost they celebrate ac∣cording to the Custom of the Greek Church, and with us,
who keep our account according to the Old Style. But our Christmas Day they observe not, but in lieu thereof they celebrate with great Solemnity and Commemoration the Birth, Epiphany, and Baptism of our Saviour on the sixth of January, which is our Twelf-day, the which day they keep with high devotion; and more especially, because they hold that one of the Wise-men of the East, who came to offer his Gold and Incense, was an Armenian Prince, with whom they are so well acquainted, that they know him by name to be Gaspar; before which sixth day of January, which is our Epiphany; they observe (as we have said) seven days of Fast, according to their usual severity and rigour. All their other Feasts, unless it be Easter (which through all the Ca∣tholick Church is preceded by the grand Fast of Lent) are ushered in but with five days of Fast.
As to that of Epiphany it is cer∣tainly very ancient, as Dr. Cave learn∣edly writes in the first part of his Primitive Christianity, having these words, Whether the Feast of Christ∣mas was always observed on the same day that we keep it now, that is on the 25th of December, is uncertain; for it seems probable, that for a long time in the East, it was kept in January under the name and at the general time of the Epiphania (or Theopha∣nia) until receiving more light in the case from the Churches of the West, they changed it to this day. The o∣ther Feasts of the Armenian Church are these which follow.
First of Surp Savorich, which is celebrated in May or June accord∣ing to the rule of their Canon, which as I take it is herein governed by the Moon.
Vertevar, or the Transfiguration of our Lord in June or July.
Asfasasin, or the Assumption of our Lady, in August.
Surp Chatch, or the Holy Cross, in September.
Surp Chevorich, or S. Demetrio, in October.
Surp Nicolo, in November; Surp Acop, in December.
Surp Serchis, or S. George, in Janu∣ary or February.
These are the only Feasts in grand request, or of precept amongst them, the observance of which is strictly enjoined to the Laity; which, if reckoned with the grand Festi∣vals, will not amount to above ten in the whole year: Howsoever the Clergy who have nothing more to do but to pray and read, have many other days enjoyned them in com∣memoration of Saints, which are so many, that there is not one day in the whole year, which is not ei∣ther appointed for Fast, or noted for a Festival.
Of their Monasteries, and Rules ob∣served therein.
BEsides the Monastery of Etch∣measin, of which we have al∣ready treated, they have se∣veral others in divers places of Ar∣menia, Persia, and Dominions of the Turks. But those of greatest note are these, That of S. John Bap∣tist, called by them, Surp Carabet, on the Borders of Persia; Varatch, or the Holy Cross, scituated near Van, where they report, that Rupsameh fixed the real Cross of Christ: As∣fasasin, or the Blessed Virgin, is ano∣ther Monastery near Darbiquier: Surp Bogas, or S. Paul, at Angora. Their Orders or Rules observed are three, viz. Surp Savorich, or that of S. Gregory; Surp Parsiach, or that of
S. Basil; and Surp Dominicos, or that of S. Dominick. The first wear Vests of black, with Hoods of the same, but when they officiate in their Mass they are cloathed in white, with Crowns on their heads. The second are habited like Greek Kaloires of that Order: And the third are cloathed in black, with no other difference from the first than in the cut and shape of their Hoods. This latter of S. Dominicos they seem to have taken from the Roman Priests, who have gained footing and admission amongst them, for o∣therwise that Western Name, and Modern Order, could never have found place so far East-ward, nor so∣ciety with those other two more an∣cient Religions, unless by imitation or in conformity to Rome. They observe almost the same Rules and Orders in their manner of Worship and Service. They eat no flesh nor
drink Wine; yet on Saturdays and Sondays out of Lent they have li∣berty to eat Eggs, Milk, Butter, and Fish. They have used them∣selves so much to fasting from their Infancy, that it is very curious to observe what Custom is able to ef∣fect in our Bodies, and with how small a proportion Nature can be content∣ed, in which strict manner of living some have so far endeavoured to ex∣ceed, that they have daily diminish∣ed of their slender Diet; and sup∣posing still that Nature might be content with a meaner proportion, have so extenuated and macerated their Bodies, that at length they have miserably perished with Famine. They arise from their Beds at Mid∣night, and continue in Prayer and Fasting until three a Clock in the Afternoon, during which time they are obliged to read over the whole Psalter of David.
There are Women likewise in this Country who put themselves into Nunneries, and live with the same severity and strictness as do the men. They have also some Hermites, whom they call Gickniahore, who live up∣on the tops of Rocks, confined thereunto almost as severely as Si∣meon Stylites was to his Pillar. Nor is this Country so remote and ob∣scure, nor the Language so much unknown, but that the Roman Clergy hath gained a considerable footing amongst them; whereby they have established no less than ten Monasteries in that Country, all of the Order of S. Dominick, of which I have seen and discoursed with some of the Friers; and par∣ticularly I had once opportunity to discourse with the Arch-Bishop, who was of the same Order, and consti∣tuted by the Pope over this Church, as he was going to Rome to receive
his Consecration, and to obtain a Stipend of 200 Crowns a year for his maintenance: he told me that he had ten Monasteries under him, all of the Order of S. Dominick, that his place of Residence was at Na∣chavan, three days journey from Tavris, which was the place where Noah's Ark rested after the flood. These of the Roman as well as of the Armenian Church, are so wretched∣ly ignorant, that they are not ca∣pable to render a satisfactory an∣swer to a curious Stranger, in any thing relating to their own Customs and Manners; but commonly make a reply to his Queries by begging; for if you ask them Questions, they will demand Alms of you.
The first time that the Roman Re∣ligion crept into this Country was about 350 years past, by means of one Ovan de Kurnah, who having a wandring head, and a genius to∣wards
Learning, somewhat more curious than the generallity, travel∣led into Poland, and thence into France and Italy, where having com∣prehended something of the West∣ern Knowledge and Doctrine, re∣turned into his own Country, where he preached and instructed them in the material points of their Religion; which seemed unto them to be all new matters, and high no∣tions, and had not entred into the consideration and brains of the wi∣sest amongst them: so that the Do∣ctrines and Tenents of Kurnah be∣gan to pass currant amongst them, to the great admiration and ap∣plause of this travelling Doctor. But at length touching on the Popes Supremacy, to the prejudice of the Patriarchal Authority and Jurisdi∣ction, the whole mass of his Do∣ctrine became leavened, and he forbidden farther to preach, or the
people to hear him: Howsoever a considerable number adhered to his Doctrine, and to this day rather gain than lose ground in Armenia: of whom there is a Church licensed at Rome, and the form of their Mass priviledged, and squared ac∣cording to that of the Latines, but excessive long and tedious, and much differing from that of the Armenian, as I have seen them re∣vised and compared together. In the year 1678, when I was passing through Rome and Italy, in my way from Smyrna into England, it was confidently reported in the Domi∣nions of the Pope, that the Chief Patriarch of the Armenian Church, together with many of his Metropo∣lites, were on their journey towards Rome, with intention to submit themselves to that Church; but having remained in those parts for some Months after that report be∣gan,
and neither seeing nor hearing of their nearer approach, I may confidently conclude, that this Pa∣triarch is still as far off in his agree∣ment with the Church of Rome, as he is at a distance by the situation of his Country.
As to the Service-Book which be∣longs to the true and that which is properly called the Armenian Church, it was compiled (as they report) in part by S. James, and the rest by S. Chrysostom and S. Basil, whose forms of Prayer and Service are wholly in use amongst the Eastern Christians; for I have not heard of any Liturgy of Surp Savorich, or S. Gregory, in this Church, which to me is very strange.
There not being much Literature amongst these people, we cannot expect to find great Libraries wrote in their Language, or many Books wherein the retired Monks may ex∣ercise
their Studies: That Book which is of most note amongst them, and agreeable to the design of Religious men, is the Book of one Gregorio of the Monastery of Stat, which treats of the lives of holy men, and serves in the place of Homilies read on Festival Days, the study of which is the chief employment of the Arme∣nian Monks.
Of the two Sacraments, Baptism, and the Lords Supper, and Panis Bene∣dictus.
IT would be very difficult to be resolved by Armenian Doctors, whether they hold seven or two Sacraments in their Church; for that word not being understood amongst them, it would be impossi∣ble
to form a definition which may accord with their capacity; we shall therefore tell you in what manner they celebrate those two Sacraments in their Church.
The Baptism of Infants they use and esteem necessary, as being that which washes away their Original sin; in performance of which, the Priest takes the Child by the Feet and Hands, and dips it three times under Water; which immersion of three times, these, with the Greeks, esteem essential unto this Sacrament; so that where the Vessel is shallow, and not capable to recieve the whole Body, the Priest pours it with his hand, that not Part or Member may remain unbaptized.
After Baptism they apply the Chrism, anointing the Fore-head, Eyes, Ears, Breast, Palms of the hands, and soals of the feet with con∣secrated Oyl in form of a Cross;
and then they administer unto the Child the Holy Eucharist, which they do only by rubbing the Lips with it. The distribution of the Panis Benedictus, which they call Maz, is in use amongst them as with the Greeks.
Surp Usiun, as they call the holy Eucharist, they celebrate only on Sondays and Festivals, though on other days they perform the publick Services of the Church; whereby it appears, that they have other Morn∣ing Services besides that of the Communion.
They put no Water into the Wine, nor Leaven into the Bread, as do the Greeks.
They hold Transubstantiation as do the Papists, from whom the Priests readily accepted of such a Doctrine as tends to their Honour and Profit. Christ saith, This is my Body, and This is my Blood, which
plain words, these good men are willing to accept in their litteral sense, that so they may not be put to the subtilties of the Schools, nor to the interpretation of Mystical and Sacramental Terms: Let the meaning be how it will, the Church of Rome, which is more wise and learned than they, hath so de∣termined it; and if they erre, be the fault and errour upon them.
Howsoever this Tenent of Tran∣substantiation is held and discussed but of late years amongst them, and is not altogether Universally ac∣cepted; some of them will pretend to maintain, and others will deny it; and declare that the Epitome of their faith, which is mentioned only in the 12th Chapter of this Book, was subscribed by some few of their Bishops, and extorted from them by threats and rewards.
Their manner of distributing the
Communion is done by sopping the Bread into Wine, so that the Com∣municant receives both species toge∣ther, which is different from the Form and Custom of the Latine, Greek and reformed Churches. They differ from the Greeks in that they administer Bread unleavened, made like a Wafer; they differ from the Romans, in that they give both Spe∣cies to the Laity, which the Priest doth by putting his Fingers into the Chalice, out of which he takes the Wafer soaked in the Wine, and de∣livers that unto the Communicant. And it is pleasant to observe, that he hath no sooner done so, but that some Boy or young Lad is present∣ly at hand to lick his Fingers; which he willingly grants him, in regard that they esteem it a kind of initiation or Pledge to them of receiving the Sacrament hereafter, when they come to years of understanding, as
the rubbing of the Lips of the In∣fant with the consecrated Elements, is to Children at the time of their ad∣admittance to Baptism.
So that when I consider, and ob∣serve in what a plain manner our Saviour instituted this Sacrament, how easily understood, and how clearly practised, and how facil to be followed and brought into imi∣tation; for it is said, he took Bread and blessed it, and brake it, and gave it to his disciples, &c. in like man∣ner he took the Cup, and gave thanks, and gave it to them, saying, drink you all of this. Notwithstanding which, we may see how far the Churches have deviated from this easie and plain rule. The Latines administer it with a Wafer, and deny the Cup to the Laity; the Greeks give both Species in a Spoon together; the Armenians soak the Bread in the Wine: Only God hath illuminated
the Reformed Churches, and taught them how to follow the Examples of the first Institution; and yet a∣mongst them likewise there is some difference, and amongst the Secta∣ries yet greater; whereby we may judge of the malice and subtlety of the grand Deceiver, who would render that salutiferous food un∣wholesome, and make this princi∣pal Instrument of Grace and Salva∣tion, to become the most danger∣ous snare and ruine of Humane Souls.
Of Penance and Excommunication.
THEY use Confession in the Ear of a Priest, who is for the most part very rigorous in the Penance he imposes; for if the Sin be enormous, and very foul, he is not contented with one bare Act of Penitential satisfaction; but lays a penance to continue for several years; at the end of which it is sel∣dom that the Penitent escapes, or obtains absolution, without some pecuniary mulct, by way of peace∣Offering, or Atonement for sin, and by which also the indignation of the Priest himself may be satisfied and appeased: and this penance once imposed, no man can remit, no not the Bishop, nor Patriarch himself. Some I have known who have been
enjoyned a whole weeks fast, that is from Sonday night to Sonday Mor∣ning following, during which time they have taken nothing into their Mouths of Meat or drink, only on Wednesday night, they had license to drink one draught of Sherbet.
Excommunication is made use of as frequently by them, as by the Greeks, by the abuse of which the Priests procure the most conside∣rable part of their gains. Nor is a∣ny Ecclesiastical Rite (as we have said before) performed, nor a Bene∣fice conferred without Money; the Oppression, and Exaction under which they live, both of the Turks and Persian, being a plea, as they suppose, sufficiently forcible to ex∣cuse from the Crime of Simony.
Of their Marriages.
MArriage is not only lawful for a Secular Priest, but is esteem∣ed so necessary, that none can be a Priest unless he enter first into the state of Matrimony: I say a Secular Priest, because a Bishop, or a Monk, cannot marry, or rather that state is not inconsistent with the Office of a Bishop, as a Bishop, but as the Bishops are Monks, being always chosen out of the Monaste∣ries of Religious men. In case the Wife of the Secular Priest dies, and he marries again, he is, ipso facto, de∣graded and suspended from his Sa∣cerdotal Ministry.
Lay persons are permitted to mar∣ry twice, but the third Marriage is abominable, and esteemed as scan∣dalous
and as great a Sin as Forni∣cation.
A Widow cannot marry with other than with a Widow, as one that hath not been married, must take one who is reputed a Virgin, in which they observe the same de∣grees of consanguinity as are agree∣able to the Canons of the Western Churches.
They usually chuse Monday Morn∣ing, at or before break a-day, for the time to be married; they begin the Feast on Sonday Evening, and con∣tinue it three or four Days with much jollity, during which time the Bride is kept in her Chair and State, and almost the whole time waking, and the Bridegroom in like manner is obliged to keep his distance, and not permitted to consummate the Matrimonial Duty until Wednesday night, or Thursday morning; when they expose the signs of Virginity,
in the same manner as the Greeks, Turks, and Jews do, and all other Nations of the East.
Their Opinion of Souls in the state of separation, and their Ceremonies used towards the dead.
THEY believe that neither the Souls nor Bodies of any Saints or Prophets departed this life are in Heaven; unless it be the Blessed Virgin, and Elias the Prophet. They believe that a per∣son dying contrite, goes not imme∣diately to Heaven, nor a Sinner un∣to Hell, but are intercepted in the way, and lodged together in the same place, which they call Gayank, which is the Eighth Heaven, where the Stars are, and have there no o∣ther
joy or grief, but what pro∣ceeds from a good or a bad Con∣science. Those which dye with the burden of minute sins, such as the sins of evil thoughts or words, go to the same place, and are freed from Punishment by the Alms and good works of the Faithful.
They believe, that until after the day of resurrection, the souls of the Righteous shall not see the face of God, or enjoy the Beatifical Vi∣sion, but only be filled and reple∣nished with certain beams of his glory and Divine illumination.
Notwithstanding which opinion, That the Saints shall not enter into Heaven, until the day of judgment, yet by a certain imitation of the Greek and Latine Churches, they in∣voke them with prayers, reverence and adore their Pictures or Images, and burn Lamps to them, and Can∣dles.
The Saints which are commonly invoked by them, are all the Pro∣phets and Apostles, likewise S. Sil∣vester, S. Savorich, &c.
As to the Ceremonies used to∣wards their Dead, they observe seve∣ral particulars. The Corps of their Bishops and Priests they anoint with confecrated Oyl before they are in∣terred; but the Bodies of the Laity are only washed after the manner of the Turks, and fashion of the Ea∣stern parts of the World.
When any dies under the Age of nine years, the Parents or Kindred employ some Priest for the space of eight days, to make Prayers for the Soul of the deceased, who during that time have their entertainment of Meat and Drink defrayed at the charge of such Parents, and on the ninth day a solemn Office is per∣formed for the Soul of the Deceas∣ed. But those who are rich and Re∣ligious
do yearly at their expence ap∣point one day for Commemoration of their departed Relations, and for performance of those Offices which are instituted and appointed for the same. Easter Monday is the day or∣dained by Custom for visiting the Sepulchres of their deceased Relati∣ons; where, having lamented them a while with howlings and cryes af∣ter their manner, and the Women with most barbarous Screeches, they presently change the Scene, and, re∣tiring under the shadow of some Tree, they eat, drink, and forget their sorrow, which their Wine soon chases away, and then they become as dissolute in their Mirth, as they were before undecent and extrava∣gant in their Grief.
This Custom we may suppose to have been derived from those an∣cient Solemnities which were at first kept at the Tombs where Martyrs
had been buried, which usually were in the Caemeteria, or the Church∣yards, distinct from the Church, and in the Eastern parts are com∣monly at some distance without the City. To these places the people annually resorted to celebrate the memory of Martyrs, with Prayers, Incense, Psalms, and Sermons, which by the multitude of Martyrs be∣came afterwards so common, that the people began to think it their du∣ty to perform this Office at the Graves of their Relations; which time hath now made accustomary, and is a great part of the service and pastime of Easter Monday.
Of the manner how some Friars of the Roman Church perswaded the Ar∣menian Patriarch, and Bishops at Constantinople, to subscribe a Con∣fession agreeable to the Tenents of the Roman Faith.
THough the great Marshal Turenne (as is credibly report∣ed) had alwayes inclinations towards the Roman Church, which for many years he concealed, for reasons best known to himself: Yet being desirous at length to be own∣ed as a Member thereof, he suf∣fered himself to be wrought upon by such arguments as were then suggested, amongst which none seemed more convincing or for∣cible to him, than that the Eastern Churches concurred with the Roman
in all points wherein there was any difference between the Papists and the Protestants: to prove which, the Ambassadour Resident for his most Christian Majesty at Constan∣tinople in the year 1674, assembled the Armenian Patriarch, and some of his Bishops, from whom, with∣out much difficulty, he procured a certain Confession very agreeable to the sense of the Roman Church.
A Copy of this Confession I saw, and read, as it was delivered to me from the Martabet, or Armenian Bishop, wrote in the Armenian Lan∣guage and Character, the which was faithfully Translated for me: which when I well considered, it appeared plainly to me, to be origi∣ginally the invention, form, and contrivance of some Fryer of the Roman Church, rather than the thoughts, or Stile of an Armenian Author.
For first, though I understand little of the Armenian Tongue, yet I have some reasons to perswade me, that there is nothing in the Idiom of that Language, which cor∣responds with the word Sacrament, agreeable to that definition, where∣by we would understand the notion of Sacramentum.
Secondly, the professed Armenian Doctrine holds, That there are no other Saints in Heaven, but the bles∣sed Virgin, and Elias the Prophet; and yet in this Confession, they seem to place as many in Heaven it self as the Church of Rome.
Thirdly, in another place, one would believe that to avoid confusion they meant to set up the Pope for Head of the Universal Church, which when they come to explicate a little farther, they only condemn those who allow not the Govern∣ment of the Church by Bishops,
and those who believe that one Preacher is sufficient, and that one Priest can make another: But who this latter sort of people is, and where to be found, they would have done well to have declared, before they had taken so much pains to be∣stow the Anathema upon them.
This Confession, which I here mention, was in part the Occasion and Ground of the Report, which in the year 1676 was spread at Constan∣tinople, of a new reconciliation, which though it was some years after this Confession, yet that and the Con∣version of an Armenian Bishop to the Church of Rome, was the cause of all the discourse; but he being a person of no greater Revenue than of 200 Dollars yearly Rent, the mi∣stake soon appeared; it being pro∣bable that the acquisition of a poor ignorant person could have no great influence on the Church, and might
have the same effect as if a Coun∣try Curate in England were brought over to the Roman Faith. This Confession is the Cause also, that up∣on every small accident of comply∣ance a new reconciliation is present∣ly divulged; and so it happened in the year 1678. when at Rome for six Months together it was generally reported, That the Armenian Patri∣arch, with six and thirty Bishops, was on their way thither, to submit unto and to acknowledge the Apo∣stolical See. Howsoever, I perswade my self, that were the particulars, wherein there is any Controversie between the Church of England and that of Rome, well stated ac∣cording to the Capacity of the Armenians, it would not be difficult to procure another Confession, at least an Explication of their Do∣ctrine, with little variety from that of the Church of England, so little Un∣derstanding
have these People of Controversies; the which perhaps would be the sense of most good Christians in the World, who laid aside all prepossessions to a Party or Tenent. Howsoever, I am sure it ought to be the Desire and Prayer of every good Christian, that God would be pleased to lessen and close the Differences in the Church of Christ, that we may have one God, one Faith, one Baptism, and one Head, the Lord Jesus.