the Russian general Neidhardt. "We have long expected you," he said. "The whole of our clergy rejoice to welcome within their walls a man of your merit and reputation." The compliment, although laconic, was not ill turned, but it was thoroughly insincere. An eruption of Ararat, or a troop of Kurdish robbers at their gates, were scarcely a more unwelcome sight to the reverend inmates of Eshmiadzini than is the arrival of a literary traveller. They well know that little good can be written about them, and that even Parrot, habitually so lenient in his judgments, gave but an unflattering sketch of the Armenian priesthood. European learning is an evil odour in their nostrils, and naturalists, especially, they look upon as freethinkers and unbelievers, condemned beyond redemption to an eternal penalty. Moreover, the holy fraternity are accustomed to measure the importance of their visitors by the Russian standard of military rank and decorations, and Dr Wagner's plain coat excited not their respect. With wondering eyes they examined the unassuming stranger, and asked each other in whispers how the governor-general could possibly have taken the trouble to announce the advent of an individual without epaulets or embroidered uniform, without tschin or orders. "When I at last left the room, to visit the church and other buildings, Archbishop Barsech (the patriarch's substitute) accompanied me, and seemed disposed to act as my cicerone, but suddenly bethinking himself, he deemed it perhaps beneath his dignity, for he hastily retired. I was escorted by an archimandrite, and Abowian by a young Russian official. Barsech's absence was doubly agreeable to me, as permitting me to examine at leisure all parts of the convent, and to ask many questions which the patriarch's reverend vicar might have deemed scarcely becom

ing."

The attention of the various English travellers who have written about Armenia has been chiefly directed to its southern portion, to the regions adjacent to the great alpine lakes of Urmia and Van. The northern parts of Upper Armenia, north of Mount

Ararat, and adjacent to Caucasus, have received the notice of several French and German writers. But most of these took travellers' license to embellish the places they wrote about; or else the change for the worse since their visits, now of rather ancient date, has been most grievous. In the second half of the seventeenth century, three Frenchmen, Tavernier, Chardin, and Tournefort, gave glowing accounts of the prosperity and opulence of Eshmiadzini. At the time of Tavernier's visit, (1655,) large caravans of traders and merchandise were frequently upon the road, bringing wealth to the country and numerous pilgrims to the church, many of these being opulent Armenian merchants, whose generous offerings enriched the shrine. Tavernier was astonished at the treasures of Eshmiadzini, which apparently had then not suffered from the spoliating attacks of Turks and Persians. The church was fitted up with the utmost luxury, and the conventual life was not without its pleasures and diversions, relieving the wearisome monotony that now characterises it. In honour of Monsieur Tavernier and of his travelling companions, the Christian merchants of the caravan, the patriarch gave a grand bull-fight, in which eight bulls were exhibited and two killed. Tournefort wrote in raptures of the fertility and excellent cultivation of the environs of the convent, dividing his praise between the rich adornments of the church and the blooming parterres of the garden, and winding up by declaring Eshmiadzini a picture of paradise. Dr Wagner, who, before visiting a country, makes a point of reading all that has been written of it, had perused these glowing descriptions, and was duly disappointed in consequence.

"Good heavens !" he exclaims, in intense disgust, "how little do those enthusiastic descriptions agree with what is now to be seen! To-day the convent garden is small, run to waste, miserably stocked. Instead of pinks and amaranths, which rejoiced the senses of the lucky Tournefort, I could discern in this Armenian paradise' naught besides turnips and cabbages, with here and there a stunted, unhealthy-looking mulberry or apricot tree, and the melancholy wild olive, No shade with its flavourless fruits.

In the

from the sun, nothing pleasant to the eye. And neither the interior of the convent nor that of the church exhibit any traces of the splendour vaunted by the old travellers. In the patriarch's receptionchamber, the windows are prettily painted in the Persian style ; and here my guide expected, but in vain, to see me struck with wonder and admiration. same room is a bust of the Emperor Nicholas, dating, doubtless, from the early years of his reign, for it has no mustaches, and the breast wants breadth. In the next apartment, where the patriarch daily receives the higher clergy of the establishment, is a Madonna, after Raphael, so exquisitely embroidered in silk, that at a short distance it appears a painting. This piece of needlework was sent to the patriarch from Hindostan, by a pious Armenian woman. Then there is an ivory bass-relief of Abraham's sacrifice; and on the walls are depicted horrible scenes of martyrdom, especially the sufferings of St Gregory, buried alive in a deep well. A most artistically carved arm-chair, occupied by the patriarch upon state occasions, was also sent, only a few years ago, from Hindostan, whence, and from other foreign communities of Armenian Christians, far more gifts are re

ceived than from Tefflis and other

neighbouring places inhabited by many

rich Armenians. Behind this arm-chair is a full-length portrait of the Czar of all the Russias, of whom the prelates never speak but in a tone of anxious humility."

The church of Eshmiadzini is rich in monkish legends and precious relics. It contains an altar, through which is a passage into subterranean excavations, and which stands on the exact spot where the Saviour is said to have appeared to St Gregory, armed with a club, and to have hurled the heathen gods and evil spirits into the chasm. To this day, when, as often happens, the wind whistles through the vaults, the bigoted and ignorant monks believe they hear the howling of the tortured demons. Eshmiadzini's relics are renowned far and wide amongst the scattered Armenian congregations of the East.

"The chamber of relics, situated on the south-east side of the church, contains, besides the right hand of St Gregory, (with the possession of this relic, the dignity of the Catholicos is indissolubly connected,) and a portion of the skull of St Hripsime, a bit of Noah's ark, and the lance with which Christ's side pierced. I expressed a wish to see these

was

Two

relics, to which the archimandrite replied that their exhibition could take place only with great ceremonies, with prayers and choral singing, for which a small pecuniary sacrifice was necessary. ducats,' he whispered in my ear. Curious though I was to have a close view of the lance and the piece of the ark, and to ascertain what effect the lapse of so many centuries had had upon them, I thought the price too high, and as the worthy archimandrite looked inquiringly in my face, I told him dryly, that for the sight of a piece of wood, however old and holy, a poor German naturalist had no ducats to spare."

The first stone of the church of Eshmiadzini was laid by St Gregory in the year 302, since which date it has frequently been partially restored, and more than once entirely rebuilt, and now exhibits a very motley architecture.

The convent library would doubtless afford an Armenian scholar much curious information concerning its history. This library long lay in dusty heaps in a dark hole, probably to protect it from the Vandalic outrage of Persian, Kurd, and Turkish plunderers. When Erivan was anthe land, a room was cleared for it, nexed to Russia, and law restored to and a good many volumes were ranged upon shelves; but a large number, Dr Wagner informs us, still are heaped in frightful disorder upon the floor. At the time of his visit, the confusion in this celebrated library was as great as if French marauders had had the run of it.

"I can aver, as an eye-witness," says the doctor, who gladly reverts to his African adventures, "that after the storming of Constantina, when the of Ben-Aissa, the library of that wealthy Kurugli, which had been ransacked by the conquerors, presented not a picture of worse desolation than the library of the patriarch of Armenia's residence. I asked the monk-librarian, who accompanied me, to show me amongst

scientific commission visited the house

the historical works the book of Moses of Chorene. The answer was, he could not library knew not where to seek even this find it. The learned guardian of the best-known and most popular of Armethe number of the manuscripts. The nian books of history! I then inquired monk replied shortly, he did not know

it !"

Well might the vicegerent of the

Armenian pope-which the Catholicos in fact is, although his title is improperly rendered by foreigners as patriarch-and his brother archbishops, feel misgivings at sight of the quietlooking German, who replied to their welcome by a gravely ironical compliment on their many virtues and distinguished reputation; and who now, having got them upon paper, draws, quarters, and dissects them with a merciless scalpel. Whatever their previous experience of notetaking travellers, it was insufficient to guard them from imprudence, and they allowed Dr Wagner to witness an examination of the pupils in their clerical seminary. Here proof was quickly elicited of the almost incredible ignorance of scholars and teachers. The oldest lad in the school, which included young men eighteen and twenty years old, was unable to decline the Russian noun matj, (mother,) although, for years past, an archimandrite had officiated as professor of that language. The professor came to the assistance of his embarrassed pupil, (whom Abowian questioned,) and managed to prove beyond possibility of doubt, that he himself did not know the Russian declensions.

"I now requested Mr Abowian to ask the boys the simplest possible questions, as, for instance, how many days the year has. Not one of them could answer, although many were already bearded men. And from these dunces are selected arch

bishops for all Armenia! The instruction in this convent-seminary is limited to mechanical learning by rote, and to a heedless and unmeaning repetition of prayers and Scripture passages. The scholars are well drilled in respect of fasts; and for the slightest offence against external order, for unsteadiness during mass, or the like, they are cruelly chastised with blows. It is not surprising if such treatment extinguishes all vivacity of intellect. It needs but a glance at the pale, thin, stolid countenances of the lads, to discern the hideous effects of their slavish, mind-destroying education. With deep disgust I left the school."

The absurd hours kept in the convent doubtless contribute to the unhealthy appearance of these nursling priests, Nothing can be more ridiculous and ill-judged, or more indicative of barbarous stupidity and bigotry, than the

At

system adopted at Eshmiadzini. one in the morning church-service begins, attended by every one but the patriarch. The archbishops and bishops read prayers and portions of Scripture; the archimandrites, deacons, and seminarists sing. This service lasts from three to four hours, and as every one stands during its whole duration, it is productive of no slight fatigue. On returning to their cells and dormitories, those priests who have private resources take refreshment before retiring to sleep; but the younger portion of the congregation, who have greatest need of such sustenance, are generally penniless, and must wait till ten in the forenoon before obtaining a scanty meal of soup or milk, followed by rice or fish. During the long fasts even the fish is suppressed. To break a fast in Armenia is a most heinous sin, far exceeding theft in enormity. In the day-time, school; in the afternoon and evening, more chanting and praying; then to bed, to be again roused at midnight—such is the joyless wearisome life of the inmates of Eshmiadzini. No study of science or history, no cultivation of the fine arts, varies the monotony of their tedious existence. Instrumental music is unknown amongst them. Whatever contributes to the cheerfulness or elegance of seclusion is rigidly banished and prohibited. "Nowhere,' says Dr Wagner, "does an educated European find life so tiresome as amongst Armenian monks, in comparison with whom even Italy's monachism appears genial and agreeable."

The election of the patriarch occurred in April 1843, and Dr Wagner, in Tefflis at the time, had fully intended witnessing the ceremony; but a sudden outbreak of the plague, in the province of Erivan, delayed his visit to Eshmiadzini, as he had no wish to risk a forty days' quarantine before he should be allowed to re-enter Georgia. He gives some account of the ceremony at second-hand, which is less interesting, however, than his narrative of preceding circumstances. The choice of the Gregorian congregations fell upon Narses, archbishop of Kischenew, a prelate noted for piety, intelligence, and patriotism, and so popular, both with priests and

laymen, by reason of his mild and amiable character, that he would have been elected ten years previously, on the death of old Jephrem (Ephraim) -the venerable patriarch of whom Parrot and Dubois make mention but for a serious dispute with Count Paskewitch.

"In the time of the war between Russia and Persia, when the crooked sabres of Aderbidjan's Tartars had driven the Cossack lances across the Araxes, a short pause ensued in the operations of the campaign, Count Paskewitch awaiting reinforcements from the interior of Russia before crossing the Araxes and marching upon Tauris. A division of the Persian army, chiefly Kurds and Tartars, attempt ed to surprise Eshmiadzini; but the reverend tenants were on their guard, and intrenched themselves behind their lofty earthen walls. Besieged and sorely pressed by the wild hordes, Narses (then archbishop of Eshmiadzini) sent a courier to a Russian colonel, who lay, with a few battalions, a short day's journey distant. This colonel was an Armenian by birth,

and entertained a child-like veneration for Archbishop Narses. Unable to resist the latter's earnest entreaty for assistance, he made a forced march upon the convent, although he had been strictly forbidden by his general to quit his position without express orders. Meanwhile the Persians had been reinforced by a detachment of Abbas Mirza's regular troops, and were five times the strength of their advancing foe. In front of Eshmiadzini the Russians suffered a defeat, and the fault was imputed to Archbishop Narses, whose priestly influence had moved the colonel to disregard the orders of his chief. By imperial command, Narses was removed from Eshmiadzini, and sent as archbishop to Kischenew. But in 1843, when, in spite of his disgrace with the emperor, the venerated prelate received the unanimous suffrages of the electors, convoked at Eshmiadzini, Nicholas would not oppose the manifest wish of priests and laymen, but confirmed the election. Once more the sun of imperial grace and favour shone full upon Narses. He was sent for to St Petersburg, was received with the utmost distinction, and soon the star of the first class of the order of St

Anna glittered upon his blue caftan. In the autumn of 1844 he crossed the Caucasus, met a joyful reception at Tefflis, and, amidst sound of bells and song of priests, re-entered, as spiritual chief of Armenian Christendom, the old convent upon the Araxes, which, sixteen years previously, he had quitted almost as an exile. Narses

is eighty years old; his intellects, which long preserved their healthy tone, have latterly, it is said, become weakened."

The election here referred to was one of particular significance and importance. There has been no lack of schism in the Armenian church. Ambitious priests and false patriarchs have at various periods started up and found adherents. For several centuries, one of these sham patriarchates had its seat on an island in the lake of Van, and maintained itself independent of the Eshmiadzini synod. These Armenian anti-popes never, however, obtained a very widely-spread influence, and latterly that which they did enjoy sensibly dwindled. "The mother-church of Ararat gradually resumed its undivided authority and privileges, and, in 1843, Eshmiadzini witnessed, what for many years it had not seen, the presence within its walls of deputies from almost all the Gregorian congregations of the East, united at the historical centre of their country for the choice of a spiritual shepherd."

With his usual shrewdness Dr Wagner analyses Russian policy in Armenia, and for a moment dwells admiringly on its depth, foresight, and activity. We have already heard him express his conviction that under the emperor's present moderation, lurk he will bequeath as a legacy to his vast designs of future conquest, which descendants, should time and circumstances prevent their execution by himself. This is the doctor's fixed idea, and he certainly makes out a good case in its support. He has shown us the extensive forts that are to serve as depots and places of muster for the Russian armies, which, according to his theory and belief, will sooner or later assail Turkey and Persia. He now turns to the consideration of the support the Russians may expect beyond their own frontier. He extols the wisdom of the emperor's conduct towards his Armenian subjects, and points out the ulterior advantages to be derived from it by Russia. We shall conclude our article by an extract from this curious chapter of a very interesting book.

"In Asia, the Islam nations and gov ernments daily decline, whilst the Chris

tian elements daily assume greater weight; these are not yet strong enough to found a dominion of their own; but, as auxiliaries to a conquering European power, they would be of high importance. When, after the triumphant entrance of Paskewitch's army into the capital of Aderbidjan, Feth Ali Shah trembled on his throne, and submissively subscribed the conditions of peace dictated to him by the Russian general, many thought that Russia had been extraordinarily generous to her humbled foe: she might just as easily have kept the conquered district of Aderbidjan for herself, or have compelled the Persian king to give up the beautiful provinces of Gilan and Masendran. The portion of Armenia with which she contented herself is no very enticing possession, either for its size or for its fertility, but it includes within its limits the Gregorian mother-church; and its temporal ruler disposes of the spiritual weapons of the Catholicos and of the synod, whose religious influence extends whithersoever

Armenians dwell. In its last treaty of peace with Turkey and Persia, the Russian government tacitly but fully recognised the value of this territory, so sacred to all Armenians. It was also prudent enough to annex to the country on the left bank of the Araxes, where Eshmiadzini is situated, a portion of the territory on the right bank of that stream, and to secure a part of Ararat itself-the north side of the mountain, viewed with such holy reverence by the Armenian people,

with the convent of St Jacob, since overwhelmed by the eruption of 1840. These districts compose the really classic ground of the Armenian-Gregorian church history. No spot in the entire Orient is more attractive and hallowed to the religious feelings of the Armenians-not even the grave of the Redeemer at Jerusalem, or the renowned convent of John the Baptist on the eastern Euphrates. The annual number of pilgrims to Eshmiadzini, although not so great as when Tavernier and Chardin explored that neighbourhood, is still very considerable; and at Easter it is by no means rare to find collected there pious travellers from the Ganges, the Indus, the Don, the Jordan, and the

Nile. Both the Shah and the Porte well know the importance of Russian occupation of that territory, as the point where all the religious sympathies of the Armenians concentrate. As viceroy of Aderbidjan, Abbas Mirza always made much of the Catholicos and the synod, and sought to win them to the Persian interest. And long did the warlike prince urge his royal father rather once more to try the fortune of arms, than to suffer a territory to be wrenched from him, less valuable from the revenue it yielded than from the religious power it gave over the Christian subjects of Persia."

But

The treaty of cession concluded, the Shah did all in his power to discourage the emigration of Armenian Christians into Russian Armenia, and his example was followed by the Porte; but the labour of both was in vain. Permission for such emigration was stipulated by the treaty, and the only real check upon it was mistrust of Russia, whose intolerant reputation made many Armenian priests suspect an intention of proselytising. Russia, cruel and unsparing to her Roman Catholics, whose spiritual chief is out of the reach of her direct influence, showed herself tolerant and considerate towards the Armenian church, in which she discerned, according to Dr Wagner, a most useful instrument for her projects of future aggrandisement: and, on occasion of the election of 1843, the Russian government particularly insisted that the new patriarch should be named by the voices of all the Armenian congregations in the entire East. Flattered by this invitation to direct co-operation, the Armenian priesthood of Constantinople, who, last of all, still recused the authority of the Eshmiadzini synod, suffered themselves to be won over, and sent their delegates to the convocation. For Russia it was another triumph, for Turkey a fresh vexation.

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VOL. LXV.NO. CCCCIII.