State system of Caucasian Albania. Mysteries of history: Caucasian Albania in brief. Who owns Caucasian Albania?
The history of one of the largest ancient states in the Caucasus - Albania or Alvania (Agvania) - still presents a lot of mystery.
Origin
The identity of the name of this country with Albania on the Balkan Peninsula is striking. According to modern ideas, we are dealing here with a random consonance, but in fact, the Caucasian and Balkan Albanians are in no way connected with each other. However, it is curious, for example, that in the Middle Ages Scotland was also sometimes called Albania - from the kingdom of the Celts and Picts of Alba, which existed in the X-XIII centuries, and also that one of the large islands off the coast of Scotland is called Arran, as it was called and Caucasian Albania after its conquest by the Arabs. Apparently, “Albania” for all such countries is a common Latinized book form of later times. Moreover, Caucasian Albania was named so before anyone else.
Origin of the name Caucasian Albania, obviously connected with some of the tribes that made it up. There are different versions on this matter. One traces it back to the Iranian-speaking people of the Alans, the ancestors of the Ossetians. Iranian-speaking Scythians lived there in the neighborhood, and the Udin people, one of the main ones among the Albanians, were considered by the ancient Roman scientist Pliny the Elder (1st century AD) to be Scythian (that is, Iranian-speaking). However, ancient authors distinguished between Albanians and Alans, and the same Pliny of the Udins did not classify the Udins as Albanians.
According to another version, the Romans named this people Albanians (Albani) from the word “white” (albi), which in this context meant “free people”. Strabo (1st century BC) in “Geography” sets out the legend of how the leader of the Argonauts, Jason, reached from Colchis to the shores of the Caspian Sea and visited Albania. Pliny the Elder in his Natural History asserts that the Albanians were directly descended from the Argonauts. However, the Greeks explained the origin of many peoples with their myths. Thus, the same Strabo gave the beginning to the Armenians from Jason’s companion named Armen. The self-name of the Albanians is not known exactly.
However, science believes that a single people of Caucasian Albanians never emerged. It was a conglomerate of different tribes. Strabo testifies that “they have 26 languages, so that they do not easily enter into relations with each other.” According to him, only in his time “they had one king who rules all the tribes.” Most modern scientists believe that the Albanian tribes spoke the languages of the peoples of the Nakh-Dagestan family. This is evidenced by surviving inscriptions written in the ancient Albanian alphabet in a language close to Udi. Some aliens could also join the Albanians, especially from among the Iranian-speaking peoples (Scythians, Sarmatians, etc.).
Folding State
The core of Caucasian Albania was located on the territory of Northern Azerbaijan north of the Kura River, between Georgia and the Caspian Sea or slightly short of the latter. It is possible that it also included part of Mountain Dagestan. IN different times Albania could also include part of Azerbaijan between the Kura and Araks, Karabakh, as well as most of both Mountainous and Primorsky Dagestan.
The consolidation of the Albanian tribes into one state apparently occurred no earlier than the 2nd century BC. Strabo, as we have seen, still remembered the time when the Albanians did not have one king, and “each multilingual tribe was ruled by its own king.” The capital of Albania became the city of Kabala, the ruins of which have been preserved near the regional center of Gabala of the modern Republic of Azerbaijan.
Albania was in very close communication with Armenia, was conquered by it more than once and regained independence. Frequent conflicts did not interfere with intensive cultural contacts between the two countries, and the receiving party was Albania, which lagged behind economically and cultural development from ancient Armenia. This process allowed historians to even talk about the “Armenianization” of Caucasian Albania. There is a hypothesis according to which the Armenian population of Nagorno-Karabakh are descendants of ancient Armenian Albanians. While the majority of modern Azerbaijanis are descendants of the same Albanians, but Turkified in the early Middle Ages.
From Armenia, Caucasian Albania adopted Christianity in the 4th century. The first bishop of Albania was the grandson of St. Gregory the Illuminator, the baptist of the Armenians, Grigoris, and the first Albanian king to be baptized was Urnair, who ruled after 370.
Land and people
According to Strabo, the Albanians in his time were distinguished by “beauty and tall" Speaking about their qualities, he notes that they are “simple-hearted and not petty.” “Old age is held in extreme esteem by the Albanians,” he writes, “and not only by parents, but also by other people.” All their property is buried along with the dead (which is why Albanians “live in poverty, deprived of their father’s property,” Strabo assures), after which it is not customary to remember the dead.
Clearly idealizing, Strabo describes the extraordinary fertility of the Albanian land, which “requires no the slightest care“, for “once sown land in many places produces two or three harvests [per year], and the first harvest is even fifty.” According to him, Albanians do not trade with money and know only natural exchange, “and regarding other life issues they express indifference. The exact measures and weight are unknown to them. They treat issues of war, government and agriculture with a carefree attitude.” According to modern archaeologists, Strabo greatly exaggerated the backwardness of Albania, which, in his time, already had developed crafts and the circulation of (foreign) coins. Speaking about human sacrifice among the Albanians, he also clearly described the customs of past centuries.
The fate of Caucasian Albania
At the very end of the 4th century, the Huns invaded Transcaucasia, and in the 5th century, the Turks. Their invasions did not spare Albania either. At the same time, the influence of Persia increased in Albania, Christianity was partially replaced by Zoroastrianism, and in the middle of the 5th century the Persians included Albania in their empire. However, at the end of the 5th century, as a result of an uprising, the independence of Albania was restored.
But at the end of the 6th century, Albania again turned out to be an arena of struggle between Persia and Khazaria. The defeat of Persia by the Arabs only worsened the position of Albania. It also remained a theater of war for the great powers, and Zoroastrianism was replaced by Islam. From time to time Albania regained its independence, but at the beginning of the 8th century its statehood was finally eliminated by the Arabs.
The remnants of Albanian ethnic groups on the plains of Azerbaijan apparently disappeared already in the 10th century. Most of them were subjected to Turkization and Islamization, a smaller part was assimilated by the Armenians of Karabakh. Only a tiny part has managed to preserve to this day the Albanian language and the Christian religion (with vestiges of Zoroastrianism), adopted in ancient Albania. These are the Udin people, currently numbering no more than 10 thousand people around the world, of which at least 4,000 are in Russia.
CAUCASIAN ALBANIA - ANCIENT STATE
IN THE TERRITORY OF THE CAUCASUS AND RUSSIA
CAUCASIAN ALBANIA, THE MOST ANCIENT STATE ON THE TERRITORY OF THE CAUCASUS AND RUSSIA
© 2014 Gasanov M. R.
Dagestan State Pedagogical University
Dagestan State Pedagogical University
Resume. The article is devoted to one of the pressing problems in the history of the Caucasus. It covers the issues of the emergence of Caucasian Albania, the settlement of tribes, socio-economic, political development countries. The article reveals the struggle of Albanians against foreign conquerors. When writing the article, ancient and medieval sources, archaeological materials, and literature were used.
Abstract. The article deals with the actual problem in the history of the Caucasus. It highlights the issues of occurrence of Caucasian Albania, resettlement tribes, socio-economic, political development of the country. The article considers the struggle of the Albanians against foreign invaders. The article used the ancient and medieval sources, archaeological materials and literature.
Rezjume. Stat"ja posvjashhena odnoj iz aktual"nyh problem istorii Kavkaza. V necessary e i sredne-vekovye istochniki , archeologicheskie materialy, a takzhe literatura.
Keywords: Caucasian Albania, Strabo, Pliny, Ptolemy, Albanians, Geli, Legi, Gargarei, Udin, Tavaspari, Rome, Tigran.
Keywords: Caucasian Albania, Strabo, Pliny, Ptolemy, Albanians, Gels, Legs, Gargarians, Udi, Tavaspars, Rome, Tigran.
Kljuchevye slova: Kavkazskaja Albanija, Strabon, Plinij, Ptolomej, albany, gely, legi, gargarei, udiny, tavas-pary, Rim, Tigran.
The Albanian state, which occupied part of the territory of Dagestan and Azerbaijan, played a big role in the history of the peoples of the Caucasus. Various authors of the 18th-20th centuries addressed this topic. Historians of the 20th - early years showed the greatest interest in the history of this state. XIX centuries
One of the controversial issues is the borders of Albania, which, depending on the internal situation and international situation in the Caucasus have changed.
In substantiating the question of the indisputability of Dagestan's entry into Albania, Strabo's message about 26 different tribes of Albania is of significant interest - these are the Albanians, Legs, Gels, Gargars, Caspians, Andacians, Sodas, Tavaspars, Udins, etc. Ethnic diversity and multilingualism in the ancient era are attested by scientists precisely on the territory of Dagestan.
During the period of strengthening, it included the territory of Dagestan up to the Sulak River. Therefore, there is every reason to believe that greatest number Albanian tribes occupied the territory of Dagestan.
Research by archaeologists has shown a striking unity of archaeological cultures on the territory of Dagestan and Northern Azerbaijan during the era of the Albanian state.
Material culture peoples of Dagestan from the 3rd century. BC e., as archaeological materials indicate, is basically local, Albanian, for its formation took place as part of Caucasian Albania.
The main occupation of the population of Albania was agriculture and gardening. As ancient authors report, natural conditions The Albanian state was favorable for the successful development of agriculture.
During excavations on the territory of Dagestan, many agricultural tools were discovered, indicating the development of agricultural crops. Strabo notes that all kinds of plants grew in Albania; There are even evergreens.
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The Albanian population was also engaged in cattle breeding. Strabo writes: “In the same way, their animals, both domestic and wild, have good growth" In Dagestan the most various breeds livestock: sheep and goats, bulls, horses, pigs and donkeys. Much attention was also paid to horse breeding.
The level of development of trades and crafts in Albania is evidenced by reports from ancient authors about military equipment that was excellent for this era, as well as archaeological materials.
The development of agricultural and livestock farming, trade and craft production, strengthening of internal and external exchange - all this created the conditions for the emergence of cities - centers of trade in Albania.
Detailed description cities and significant settlements of Albania are given by Ptolemy, who lists them up to 29. The number mentioned by Ptolemy far exceeds the number of settlements in neighboring states. A number of cities on his map are located on the coastal plain of Dagestan, near river mouths. A major political, trade and economic center of the Albanian state was the city of Albana, which, apparently, was not accidentally named after the country.
Archaeological excavations on the territory of Toprah-Kala, where Albana was located, showed that it large city ancient era.
In the III-II centuries. BC e. The Urtsek settlement grew into a city, the layout of which reflected the class structure of society.
The fortified citadel occupied hills; residential, economic and public buildings were erected on its slopes. “The settlement of Urtseki,” write J. A. Khalilov and I. A. Babaev, “is identified with the early medieval city mentioned by Moses Kagankatvatsi, the capital of the kingdom of the Huns in Dagestan - Varachan. There is no doubt that before this the city was one of the major cities of Albania." The development of agricultural and livestock farming, as well as trade, contributed to the deepening of property and social differentiation and the emergence of “kings”. About the social structure of Albania at the first stage of its existence, Strabo wrote: “Before, each people with a special dialect had its own king.”
In the III-II centuries. BC e. Albania now acts as a state with a strong central government. This is also reflected in religion. Historical and ethnographic materials provide a whole pantheon of gods, headed by the gods of the central government of the country.
On the socio-economic development of Albania in the IV-III centuries. BC e. Such a factor could not help but influence its connections with the ancient slaveholding states of the East and Transcaucasia - Urartu, Iberia (Kartliya), etc. It is known that Urartu had a huge influence not only on Transcaucasia, but also on the North Caucasus.
Touching social order Albania, it should be noted that various social groups. The closest person to the king of Albania was the priest, about whom Strabo reports the following: “The priest is the most respected person after the king, the person who stands at the head of the administration of the sacred land, vast and well populated, and also at the head of the servants of the temple, of whom many are inspired and prophesy "
The term priest, which Strabo used to designate the ruling stratum in Albania, was a widespread social term in the Hellenistic East. Therefore, Strabo, himself a Malaysian by origin, imagined the Albanian priests to be more similar in social status to the priests of eastern countries.
Priesthood in Caucasian Albania, as in the slave states Ancient East, played a significant role in the economic and political life countries.
The “kings” of the 26 nations that Strabo wrote about also belonged to the ruling class. Later, ancient Armenian authors Yeghishe and F. Buzand wrote about them.
Military forces are also an attribute of an established state. The Albanians already in the 4th century. BC e. there was an army. Arrian (2nd century AD), telling about the battle of Gaugamela in 331 BC. e., reports that there was an Albanian detachment as part of the Achaemenid army. In the 4th century. BC e. In the first period, when a state unit began to take shape in Albania on the basis of a tribal union, an army was formed. Strabo testifies that “they (the Al-bans) field more troops than the Iberians: they arm sixty thousand infantry and twenty-two thousand horsemen, with such forces they went into the fight against Pompey.” Plutarch reports that the equipment of most of the Albanians who fought the Romans was made from animal skins. It can be assumed that the main military force in Albania were mountaineer warriors.
ABOUT high level Albanian weapons in the 1st century. BC e. The comparative data of their weapons with the Armenian and Iberian ones also speaks. As a result of archaeological excavations on the territory of Dagestan, different types weapons. No less interesting when studying social order Albania presents a comparison of its level of development with neighboring Iberia. “A similar social process took place in neighboring Albania,” writes
The main social unit of the Albanian state was the rural community with all the specific features of an eastern community. To designate a community in the Dagestan languages, there are terms: in the Avar “bo”, in the Dargin “xGureba” (literary xGureba), which, according to researchers, arose in the era of military democracy. Of course, these terms had a different meaning in the Albanian period. The rural community of Albania is called “mi-
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rum", and community members - "laymen". To designate community members in Dagestan, Iakut found the term “hamashira”, which in translation
V. F. Minorsky means “free”.
The community members who enjoyed self-government retained, of course, a certain independence, but were not spared from exploitation by state power Albania. Their independence was nominal.
The dependent population of the Albanian state also included slaves. “Before the Arab conquest,” writes Prof. S.V. Yushkov, “slavery in Dagestan did not have a pronounced character.” At the same time, it was patriarchal. It should be assumed that in determining the social system of the Albanians, the main role was played not by the absolute number of slaves, but by the importance they had in production.
There is no reason to suspect Strabo and other ancient authors of distorting the facts on the issue of slavery in Albania. But it is quite possible that, under the impression of their highly developed slave relations, they reduced their role in Albania, as well as in neighboring Iberia, and left only meager data. One should also keep in mind the tendency of ancient authors to emphasize the backwardness of other peoples.
The temple servants (hieroduli), known from ancient sources, about whom, in particular, Strabo reports, are believed to have been slaves. In the Armenian source, the category of dependent population, designated by the term “common people,” most likely should be classified as slaves. Arab authors designate the servants of the Dagestan possession of Lakz with the term “m shak”. A similar term was used to designate slaves in ancient Armenia.
Linguistic analysis of social terms in Dagestan languages allows us to judge that slavery in Dagestan has its roots in ancient times. The presence in the words “onion!” and “lag” (which in Dagestan languages denotes a slave) sounds characteristic of Iberian-Caucasian languages, according to linguists, gives reason to assume that they belong to the same basis of the original Dagestan lexical fund and are ancient social terms.
The main sources of slavery in Albania apparently were slaves resulting from wars.
In the Greco-Roman era, Albania did not pay as much tribute to the Roman Empire as it obliged to participate in joint campaigns, as a result of which a considerable share of prisoners went to the Albanian military nobility, who turned them into slaves. The Hellenistic period is a time of widespread piracy. The ancient Armenian historian F. Buzand (5th century AD) notes: “But when the Persian troops marched against the Armenians, the Albanian king Urnair and his detachment were also with them. The Albanian king entered into a conversation with those who were with him and said: “Now I warn you so that you remember,
that when we take Greek troops captive, many of them must be left alive, we will tie them up and take them to Albania and force them to work as potters, stonemasons and masons for our cities, palaces and other needs.” Strabo reports quite interesting information about the piracy of the North Caucasian tribes.
Slave labor was used mainly on construction sites. Ancient cities and other structures were erected by slaves, the construction of which required extraordinary effort.
Due to further development productive forces, the growth of handicraft production, trade, as well as the emergence of cities - trade and craft centers, a certain percentage of the population of Albania were craftsmen who specialized in the production of luxury goods and military equipment.
Great interest to uncover social relations, dominant in Albania, represents a clarification of the issue of land relations. Comparing what is known about Albania with state structure neighboring Iberia, it can be assumed that there was a “royal land” in Albania.
The large land owners in Albania, as in other Central Asian states, were the temples, which owned extensive land holdings. Strabo called the land owned by the priests “sacred.” It was inhabited mainly by slaves (hierodules).
The military nobility was also endowed with land. The Arab geographer Iakut uses a term that, translated by A. Karaulov, means “al-acre,” and prof. V.F. Minorsky - “aka-ra”. The term “agarak” denoted a privately owned farm in ancient Armenia. It goes back to the Sumerian-Akkadian<^аг» (акар) со значением «посев», пахотное поле, луг. Можно допустить, что и в древней Албании частновладельческая земля обозначалась подобным термином. О других формах земельной собственности античные авторы ничего не сообщают.
Due to the presence of transit trade routes crossing in Albania, its population is included in the commodity exchange of the Hellenistic-Roman world. This situation is illustrated by numerous coin and other finds in various points of ancient Albania. On the world market, foreign coins played the role of an international standard. During this period, Albanians used Roman and Arsacid coins.
In the era of Pompey, Indian goods went from India to Bactria, from here to the Caspian Sea, and then along the Kura and Phasis to the Black Sea. This path has been used since early Hellenistic times. The intermediaries in the Indian trade that took place in the Caucasus were Albanians, Iberians, and others.
In turn, the population of Albania exported various products. Even in the first centuries AD, the population of Albania manufactured
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lo linen, linen fabrics. From Albania, as ancient authors noted, fish, glue, and fabrics made from camel hair were exported to neighboring and distant countries. The latter were widely known outside Albania. Albania was an intermediary of trade relations between the Northern Black Sea region and the South of Russia with the countries of Central and Western Asia.
In ancient times, the interest of peoples in the western coast of the Caspian Sea, where international trade took place, was significant. As ancient authors point out, on the Caspian road the Utidors traded Indian and Babylonian goods, and Albanian fishing products were exported to Ecbatany (the modern Iranian city of Hamadan) and other countries.
According to the evidence of Greco-Roman, ancient Georgian and ancient Armenian sources, the Albanian state in the last centuries of the 1st millennium BC. e. and the first centuries of the 1st millennium AD. e. stood at a fairly high level of economic development.
There were many trade and craft centers reported by Pliny and Ptolemy in Albania. According to the latter, in Albania the number of cities and most significant centers reached 29. A large number of foreigners lived in Albanian cities - Greeks, Armenians, Syrians, Jews, etc. Craft centers were located on trade routes connecting various internal parts of Albania with their neighbors. The fact that there are cities in this state speaks volumes.
Albania's active participation in international trade in the last centuries BC. e. and the first centuries AD e. well illustrated by numismatic and archaeological materials. Another major trading center in the Caucasus in ancient times was the city of Fasis, where
Sixty tribes speaking different languages converged. The significance of Fasis went far beyond the Caucasus. Traders from India and Bactria came here. At the turn of the century BC. e. The interest of both East and West in the Caucasus was quite great. In ancient times, the cities of the eastern Black Sea coast played the role of connecting links both in relations between the West and the East, and in the Caucasian peoples themselves.
Thus, the population of Albania in ancient times maintained economic contacts with many countries and peoples. The main items of exchange were agricultural and livestock products, household items - jewelry, tools, weapons.
The territory occupied by Albania played an important role in the relations between peoples, since international routes of trade, economic and military-strategic importance ran through it.
The shortest routes of communication between Albania and neighboring regions were along the passes of the main Caucasus ridge. The population of Albania communicated with the outside world not only along these shortest routes, but also through the coastal territory.
Playing an important role in the relations between peoples, trade routes contributed to the further economic and cultural rise of Albania and the expansion of trade and economic contacts between the Albanian population, on the one hand, and the ancestors of Georgians, Armenians, Chechens, Ingush, Ossetians, on the other.
Trade routes pulled Albania into the orbit of international trade - with China, India and Egypt, Parthia and the Black Sea region, Central Asia.
The ancestors of the Dagestan highlanders fought against numerous conquerors as part of Albania.
Arrian (II century BC), referring to the author of the book “Anabasis”, reports that in the battle of Gaugamela, in the battle in which it was decided whether or not the Persian state would exist, Darius III put an Albanian on the battlefield, and this at the center of its combat formation.
The gaze of Alexander's successors repeatedly turned towards the Caucasus; they made numerous attempts to conquer this region, but all their attempts to conquer it were in vain. Armenia, Albania, Iberia withstood a stubborn long-term struggle and retained their independence.
The Albanians also fought against the Roman slave state, which had become the leading power in the Mediterranean basin. In an effort to capture and retain world routes and markets in the Eastern Mediterranean and Asia Minor, the Romans carried out a series of conquests in the East, in particular in the Caucasus. Mastering it gave Rome the opportunity to keep the Caucasian highlanders and dangerous rival Parthia in subjection, as well as protect its richest eastern provinces.
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tions from the invasion of nomadic tribes.
The Pontic king Mithridates Eupator (111-63 AD) also laid claim to these same economically and strategically important areas. Between Rome and the Pontic kingdom at the beginning of the 1st century. n. e. A series of wars occurred, as a result of which the Pontic king lost important economic areas.
Having defeated the troops of the Pontic king Mithridates Eupator, the Romans under the command of Lucullus in 69 BC. e. attacked Armenia. Roman troops headed to the city of Tigranocerta, founded by Tigran II. The Armenian king was forced to retreat into the interior of the country to gather forces to fight Rome. A long siege of the city began. In this struggle, Albanians and other peoples came to the aid of the Armenian people. The fight against Rome for the Albanians became not only a matter for the nobility. Essentially, a war begins between the population of the Caucasus and the Roman conquerors. Although the Roman commander managed to occupy the territory of the Pontic kingdom, he was unable to take Tigranocerta. Tigran, supported by the joint efforts of the Albanians, continued the fight against Rome.
In 68 BC. e. The Romans moved to the city of Artashad (Artaxas - Greco-Roman). And here the Albanians opposed the Romans. In the battle near Artaxates, in the army of Tigranes, many horsemen and selected troops were lined up against Lucullus, including Albanians. The hostilities became protracted, the Roman legions suffered significant losses, Lucullus was forced to retreat to Cilicia without achieving his goals. In 66 AD e. The tribune of the people, Gaius Mamilius, submitted to the committee a proposal to transfer the supreme command to Pompey to continue the war with Mithridates.
The Albanians also put up decisive resistance to Pompey, who was pursuing the Pontic king Mithridates. Plutarch reports that the Albanians, numbering about forty thousand people, attacked the Roman army, crossing the Kura River. The leader of the Albanians in this battle was King Orioz (Oris). This time, too, the Iberians and other Caucasian mountaineers came to the aid of the Albanians.
Roman authors exaggerated the successes of the legions' military operations. But they could not help but take into account the struggle waged by the Caucasian peoples against the Roman conquerors. Dio Cassius admits that Pompey failed to conquer the Albanians, Iberians and other Caucasian peoples. About this fact he writes the following: “Pompeii granted peace to the Albanians and concluded treaties through ambassadors with some other inhabitants of the Caucasus to the Caspian Sea, at which this ridge, starting from Pontus, ends.”
Albania's dependence on Rome was nominal.
In the middle of the 1st century. BC e. The Roman-Parthian wars continued. An open military clash between Parthia and Rome followed in the 50s. BC e., when Parthia tried to
Enough with Armenia. In 54 BC. e. Rome took active action in the Caucasus and began another expansion against the Albanians. At the suggestion of Pompey, Crassus was appointed leader of the army. Having defeated the Iberians, he invaded Albania, but he was unable to gain a foothold here. The campaign of Crassus, undertaken against Parthia and the Caucasus in 53 BC. e., also ended in his defeat.
In 36 BC. e. M. Anthony again made a campaign against Parthia. Antony left one of his generals, Crassus, in Armenia to pacify the neighboring Albanians.
The Romans in the Caucasus pursued a traditional policy of pitting some peoples against others, which suited their interests. As D. Cassius reports, in the winter Krasse, having undertaken a campaign against the Iberians, defeated the king from Pharnavaz in battle, attracted him to an alliance and, invading neighboring Albania with him, defeated the Albanians and their king Zober. Although at times the Romans were able to bribe their rulers and stir up hostility between them, the Iberians and Alans mostly worked together to defend their independence. And after the Parthian campaign of Anthony (36 BC), the Iberians and Albanians actually remained independent from the Romans.
The joint struggle of the peoples of the Caucasus against the Roman conquerors was important. With their persistent struggle for independence, the Albanians made a significant contribution to the defeat of the common enemy.
In the 1st century n. e. A fierce struggle breaks out between Parthia and Rome. The international situation in the Caucasus and Western Asia once again dictated the need to unite the forces of the peoples of the Caucasus against foreign conquerors. The Roman conquerors made new attempts to conquer the peoples of the Caucasus. Emperor Nero at the end of his reign (368) dreamed of eastern campaigns against the Caucasian peoples. According to some researchers, the matter did not go further than broadcast plans, and, according to others, Nero’s detachment made an expedition to the border of Dagestan, to the shores of the Caspian Sea, to the Derbent Pass, known in ancient times as the Caspian Gate. Under Domitian, Roman troops found themselves not far from present-day Baku, on the way to the Derbent Pass. It is believed that the new Roman emperor carried out Nero's plan: he captured Albania and conquered the Sarmatians who lived near present-day Derbent, leaving a whole legion in the country of the latter. Objectively, all these events were dictated by Rome’s desire to establish itself in Transcaucasia and seize the Derbent Pass. Researchers believe that there is every reason to believe that Dominican's punitive expedition ended in failure - the Romans left Albania. Thus Nero's plan was half carried out by Vespasian and completed by Domitian.
Some of the Dagestan highlanders took an active part in the fight against the Romans, Sassanids and, collectively called Alans.
V. Miller writes that one cannot doubt
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the fact that all the North Caucasian peoples, whom the Georgian chronicle sometimes calls by name, were known to the Romans under the general name of Alans.
The formation of the New Persian kingdom of the Sasanids in the East disrupted the stability of the Roman Empire. The contradictions between the Sasanian power and Rome were far from being eliminated. The desire to conquer the Caucasus and other regions of the East continued to be one of the main foreign policy objectives of the Romans and the New Persian power. The protection of the Caucasian passages has been around since the first centuries AD. e. the subject of agreements between the empire and the Parthian power, and later, from the half of the 3rd century, the Persian power that replaced it. During the period of Sasanian Iran (3rd-4th centuries), the struggle of the Dagestan highlanders and other peoples of the Caucasus against the Sasanian invasions did not stop. Thus, the Dagestan highlanders, as part of Caucasian Albania, put up fierce resistance against numerous conquerors. A state that managed not only to resist, but also to maintain its independence from the major powers of the ancient era,
it must be assumed that it was quite organized and significant.
To summarize, it should be noted that the Albanian state arose as a direct result of the development of ancient Dagestan and ancient Azerbaijani societies.
The Albanian state, which arose in ancient times, was an early class state with vestiges of the primitive communal system.
The presented material gives grounds to propose the following periodization of the history of ancient Albania: V-III centuries. BC e. - the period of the emergence and formation of a strong union of Albanian tribes and the emergence of the beginnings of statehood; III-II centuries BC e. - II century n. e. -the period of the emergence and flourishing of a multi-tribal, early slave-owning or communal slave-owning state with vestiges of the primitive communal system; from the middle of the 2nd century. n. e. - IV century n. e. - the period of the collapse of the early Albanian slave state and the formation of early feudal political possessions on the territory of Dagestan.
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The article was received by the editor on June 10, 2014.
UDC-94(470.67)
“FLEXIBLE MEANS” OF AUTOCRACY IN RELATION TO THE PEOPLE’S LIBERATION STRUGGLE OF THE PEOPLES OF THE CAUCASUS IN THE FIRST HALF OF THE 19TH CENTURY
“FLEXIBLE MEANS” OF THE AUTOCRACY AGAINST THE NATIONAL LIBERATION STRUGGLE OF THE CAUCASIAN PEOPLES IN THE FIRST HALF OF THE 19TH CENTURY
© 2014 Gichibekova R. M.
Dagestan State University
© 2014 Gichibekova R. M.
Dagestan State University
Resume. The article, based on archival and other materials, describes the methods and means of flirting with Muslim religious leaders in the Caucasus in the first half of the 19th century. in order to discredit the leaders of the people's liberation struggle and suppress this struggle.
Abstract. The author of the article on the basis of archival and other materials describes the methods and means of making advances with Muslim religious leaders in the Caucasus in the first half of the 19th c. to discredit the leaders of the national liberation fight and to suppress this struggle.
Rezjume. V state na osnove arxivnyx I drygix materialov opisybautsa metodi I sredstva zaigrivania s mysyl-manskimi religioznimi liderami na Kavkaze v zelax diskreditazii predvoditeleu narodno-osvoboditelnou borbi i podovlenia atou borbi.
Key words: Caucasus, imam, Muslim clergy, Shamil, armed struggle, qadi, Dagestan, Russian authorities, highlanders, naib.
Keywords: the Caucasus, Imam, Muslim clergy, Shamil, armed struggle, Qadi, Dagestan, Russian authorities, highlanders, Naib.
Kluchevie slova: Kavkaz, imam, mysylmanskoe dyhovenstvo, Shamil, voorygonnaa borba, kadiy, Dagestan, rossiuskie vlasti, gortsi, naib.
(Lezg. - Alpan, Alupan; Greek - Albania; Arm. - Aluank, Agvank; Persian - Arran) - an ancient Lezgin state that arose in the 4th century. BC in eastern Transcaucasia, which occupied part of the territory of modern Azerbaijan, Eastern Georgia and Southern Dagestan.
The capitals of Caucasian Albania at different times were the cities of Chur (Chola), Kabala (until the 6th century) and Partav.
1. Etymology
2. Population
3. Territory
4. History
4.1 Ancient history
4.2 Fight against Sasanian Iran
4.3 Arab invasion. Religious and political split
4.4 Collapse of the Albanian state and civilization
5. Religion
5.1 Paganism
5.2 Christianity
6. Language and writing
7. Albanian kings and royal dynasties
8. List of Albanian Catholicoses
1. ETYMOLOGY
Soviet historian K.V. Trever in his book “Essays on the history and culture of Caucasian Albania of the 4th century. BC BC - VII century n. e." explores the question of the origin of the name “Albania” (in Greek and Latin sources), “Alvank” (in Armenian sources), considering it not fully clarified. In her opinion, the issue is complicated by the fact that the country in the Balkans bears the same name, and this term is also found in the toponymy of Italy and Scotland. The ancient Celtic name for Scotland was "Albania", the largest of the Scottish mountainous islands is called "Arran", also the name of part of Caucasian Albania after its conquest by the Arabs. In the fair opinion of the author, the explanation of the origin of this term from the Latin “albus” - “white” and attributing the creation of this name to the Romans is not justified, since the Romans could only give a Latin sound to the name of the area.
K.V. Trever also considers the version given in Armenian and Albanian sources.
At the turn of the 5th and 6th centuries. Armenian historian Moses Khorensky tried to explain the origin of the name “Alvank”, referring to the name bore by the legendary ancestor of the Sisaka clan, who, during the distribution of the northern countries, “inherited the Albanian plain with its mountainous part, starting from the Yeraskh (Aras - Araks) river to the fortress , called Khnarakert and ... this country, due to the meekness of Sisak’s disposition, was called Alvank, since his own name was Alu.” The same version is repeated in the work of the Albanian historian of the 7th century. Moses of Dashuran, which has come down to us, unfortunately, only in an Armenian translation.
Further, K. Trever gives two more versions. The first is A.K. Bakikhanov, who at the beginning of the 19th century made a very interesting and unsubstantiated assumption that the ethnic term “Albanians” contained the concept of “whites” (from the Latin “albi”) in the sense of “free”. The second is the assumption of the Russian Caucasus expert N. Ya. Marr that the word “Albania,” like the name “Dagestan,” means “country of mountains.” The author points out that “taking into account that Balkan Albania, like Scotland, is a mountainous country, this explanation by N. Y. Marr seems more convincing.”
Similar studies were carried out by other authors who came to approximately the same conclusions. It is interesting that none of the authors of the 19th-20th centuries. in his developments he did not turn to local onamastic, linguistic and folklore material. Some of the above-mentioned authors went as far as Scotland and Ireland in their research, but never saw what was literally lying under their feet. To this day, in the Kuba region of modern Azerbaijan, a village has been preserved, which still bears the name Alpan. Until recently, in the Agul region of modern Dagestan there was the village of Alpanar. A number of toponyms with similar names are found in other Lezgin-populated areas of Azerbaijan and Dagestan.
In addition, it is known that the ancient pagan god of fire among the Lezgins was called Alpan. Lightning in the modern Lezgin language is called “tsIaylapan”, which translated means “Alpan’s fire”.
In recent years, another version has appeared about the origin of the name “Albania”. It is connected with recently found pages from a book telling about the history of Albania. According to this book, the self-name of the Albanian state was Alupan. And it happened on behalf of the first legendary Albanian king - Alup.
2. POPULATION
The population of Caucasian Albania is Albanians was originally a union of 26 tribes who spoke mainly various dialects of the Lezgin branch of the Nakh-Dagestan group of the North Caucasian family of languages. These included Legs, Gels, Gargars, Uti, Chilbs, Silvas, Lpins, etc. Numerous tribes of the Albanian tribal union inhabited the territory between Iberia and the Caspian Sea, from the Caucasus Range to the Aras (Araxes) River. The most common belief is that the Albanian alphabet was created on the basis of the Gargar dialect.
It is believed that throughout its almost 1000-year history, the consolidation of the Albanian tribes never occurred. It's hard to believe. After all, for other nations, with the formation of a state, similar processes occurred much faster. For example, in Kievan Rus, the Old Russian nationality developed over two centuries. The same can be said about France, England, Germany, etc. Rather, the already formed Albanian nationality, due to the prevailing circumstances, after the establishment of the Arabs in the Eastern Caucasus, again disintegrated into separate nationalities. A significant part of the Albanian population, which retained the Christian faith, underwent Armenianization during this period and in subsequent times. . Western Albanians, who also remained Christians, became Georgian and formed the basis of the population of the historical province of Hereti. Well, those who accepted Islam from the Arabs - these are the current Lezgins, Tabasarans, Rutulians, Tsakhurs and other nationalities of the Lezgin group of languages have survived only partially - having first undergone Arabization and Persianization, and then, starting from the 13th century, Turkization.
All these processes took place over centuries. Sources, for example, still record the Albanian-Lek language in the Barda district, in present-day Karabakh, in the 10th century, but then mentions of it gradually disappear. The population of southern Albania at this time increasingly switched to Persian. This mainly applies to the cities of Arran and Shirvan, while the rural population retained for a long time the ancient Albanian-Lek language, related to the modern languages of the Lezgin group. The Albanians who inhabited the eastern lowland lands, presumably, first underwent partial Persianization, then, after the adoption of Islam and Arabization, after which, from the beginning of the 13th century, they began to undergo Turkization. In the XII-XVII centuries, the foothills of Arran were intensively populated by Turkic nomads, and gradually the ancient name Arran was replaced by Karabakh (Turkic-Iranian “Black Garden”). At the same time, the mountainous regions of Karabakh strenuously resisted Turkization and became a refuge for the Christian population, although by that time it was already partially Armenian
3. TERRITORY
The most ancient region of Caucasian Albania was the northern part of the Kura valley south of the confluence of the Alazani into it. In the 1st millennium BC. e. Early urban communities began to form here, including the ancient capital of Albania, Kabalaka. The population of the country, as usual before and at the beginning of the formation of the state, was multi-tribal, its basis was the ancestors of the modern Lezgin peoples.
From the beginning of the emergence of the centralized Albanian kingdom, it occupied the territory from north to south from Derbent to the Aras (Araks) River, from west to east from the middle reaches of the Iori and Alazani rivers to the Caspian Sea.
Anthropological studies show that the current Karabakh Armenians are mainly direct physical descendants of the ancient population of the region, i.e. Albanian
4. HISTORY
4.1. Ancient history
About the ancient history of Caucasian Albania evidenced by artifacts of archaeological cultures such as Yaloilutepe.
Yaloilutepa culture dates back to the 3rd-1st centuries. BC e. and named after monuments in the area of Yaloylutepe (Gabala region of Azerbaijan). Among the finds, burial grounds are known - ground and mounds, burials in jars and adobe tombs, burials - crouched on the side, with tools (iron knives, sickles, stone grain grinders, pestles and millstones), weapons (iron daggers, arrowheads and spears, etc. ), jewelry (gold earrings, bronze pendants, brooches, numerous beads) and mainly with ceramics (bowls, jugs, vessels with legs, “teapots”, etc.). The population was engaged in agriculture and cattle breeding.
The Albanians are first mentioned during the time of Alexander the Great by Arrian: they fought against the Macedonians on the side of the Persians in 331 BC. e. at Gaugamela in the army of the Persian king Darius III. At the same time, it is unknown to what extent they were dependent on King Darius III, whether this dependence existed at all or whether they acted as mercenaries - like, for example, the Greek hoplites.
The truly ancient world became acquainted with the Albanians during the campaigns of Pompey, in 66 BC. e.. Pursuing Mithridates Eupator, Pompey moved to the Caucasus and at the end of the year placed the army in winter quarters in three camps on Kura, in Albania. Apparently, initially the invasion of Albania was not part of his plans; but in mid-December the Albanian king Aras (Oroiz) crossed the Kura and unexpectedly attacked all three camps, but was repulsed. The following summer, Pompey, for his part, launched a surprise attack on Albania as retaliation and defeated the Albanians. But the Romans still failed to conquer Albania and were forced to make peace with it. During these events, the first detailed descriptions of Albania were compiled (especially by Pompey’s historiographer Theophanes of Mytilene), which have come down to us in the account of Strabo (Geography, 11.4):
« The people there are distinguished by their beauty and tall stature, but at the same time they are simple-minded and not petty. ...They treat issues of war, government and agriculture carefree. However, they fight both on foot and on horseback, fully and heavily armed...
They field a larger army than the Iberians. It was they who armed 60 thousand infantry and 22 thousand horsemen, with such a large army they opposed Pompey. The Albanians are armed with javelins and bows; they wear armor and large oblong shields, as well as helmets made of animal skins...
Their kings are also wonderful. Now, however, they have one king who rules all the tribes, whereas before every tribe with different languages was ruled by its own king. ….They worship Helios, Zeus and Selene, especially Selene, whose sanctuary is located near Iberia. The duty of a priest among them is performed by the most respected person after the king: he stands at the head of a large and densely populated sacred area, and also controls the slaves of the temple, many of whom, possessed by God, utter prophecies. …..
Albanians hold old age in extreme esteem, not only among parents, but also among other people. Caring for the dead or even remembering them is considered impiety. All their property is buried along with the dead, and therefore they live in poverty, deprived of their father’s property.»
Ruins of the fortress walls of ancient Kabala
(the white limestone foundation was made in the 20th century to prevent the remains of the towers from collapsing)
One way or another, by the 4th century. BC e. Albania transformed from a union of tribes into an early class state with its own king. The main city of Albania until the 6th century was Kabala (K'vepelek: Kabalaka; Kabalak). This city existed until the 16th century, when it was destroyed by Safavid troops. Its ruins are preserved in the modern Kabala (formerly Kutkashen) region of Azerbaijan.
Octavian Augustus mentions in his inscription the allied relations of Rome with the kings of Albania, as well as Iberia and Media Atropatena. The ancient Greek historian Claudius Ptolemy (2nd century), in his geographical description of Albania, divides its territory into five zones, the natural geographical boundaries of which are the rivers of the Eastern Caucasus he calls. Moreover, in four such areas he specifically singles out one city each and names other settlements. In the interfluve bordering Asian Sarmatia, the Soana River and the Gerr River are the city of Telaiba and the settlement of Tilbis, in the interfluve of Gerra and Kaysia - the city of Gelda and the points of Tiavna and Tabilaka, in the interfluve of Kaysia and Albana - the city of Albana and the points of Khabala, Khobota, Boziata, Misia, Hadakha, Alam, in the area between the Alban and Kura rivers - the city of Gaitara and 11 settlements, and, finally, between the anonymous river flowing into the Kura and the border with Iberia - five more settlements.
4.2. Fight against Sasanian Iran
In 450, Albanians took part in the anti-Persian uprising, which was headed by Vardan Mamikonyan and which was also joined by the Iberians. The first major victory of the rebels was won precisely in Albania, near the city of Khalkhal, which then served as the summer capital of the Albanian kings. Then, however, the rebels were defeated in the Battle of Avarayr. In 457, King Vache raised a new uprising. But it also ended in defeat. As a result, in 461 the independence of the Albanian kingdom was eliminated, and Albania became a marzpanate - a province (military administrative district) within the Sasanian state.
Chirakh-kala fortress of the 6th century -
part of the Gilgilchay defensive wall built
during the reign of the Sasanian king Kavad.
Shabran region of Azerbaijan
In 481, an uprising broke out in Iberia, where King Vakhtang Gorgasal, having removed the head of the pro-Iranian party in the country, the pitihsha (governor) Vazgen, began military operations against the Persians. Soon Albania and Armenia joined the uprising and the rebels managed to inflict sensitive blows on the Persians twice: in 481 near the village of Akori, and in 482 in the battle of Nersekhapat. The successful course of the uprising was greatly facilitated by the war between Shah Peroz and the Hephthalites, which ended in 484 with the defeat of Peroz and his death. The extremely tense foreign policy situation caused by the unsuccessful war with the Hephthalites, the difficult economic situation of the state, and the ongoing uprising in Transcaucasia forced Valarsha (484-488), who ascended the throne in 484, to make significant concessions to the Transcaucasian peoples. In 485, a peace treaty was concluded in the village of Nvarsak, which legitimized the privileges and rights of the Albanian, Iberian and Armenian nobility, and in Albania the royal power of the local Albanian dynasty, abolished more than 20 years ago under Peroz, was again restored. Vache II's nephew, Vachagan, who had once been a hostage to the Persians, was elevated to the throne in Partava.
Vachagan the Pious, probably on the one hand because of his inclination towards Christianity - his parents were Christians, but also for internal political reasons, he renounced the teachings of the magicians, prohibited the construction of fire temples, and he expelled sorcerers, sorcerers and fire priests. He pursued such a policy throughout the country. Vachagan III, according to Moses of Dashuran, established schools and fought against sects that appeared in connection with the forced imposition of Zoroastrianism in 439-484.
An Albanian historian of the 7th century wrote about Vachagan III: “Being a very well-meaning, beneficent, peace-loving, creative person, he sent a command to all sides of his kingdom, many areas of which were seized by the villain Peroz, and many princes were deprived of their family possessions, and returned to everyone his possession . Then the princes of Albania, having received their possessions, united and took with them to Persia a man from the royal family of their country, fearless, wise, learned and prudent, tall and slender in stature Vachagan, brother of the king of Albania Vache, and summoned him to the royal throne through Valarshak, king Persian.
Vachagan III was a reformer. He officially returned the country to Christianity, expelled the sectarians of Zoroastrianism from the country, created a comprehensive network of schools in the country, restored the ancestral domains of the princes, strengthened the integrity of the country, and again united all the ancient Lezgin lands as part of a single state.
However, with his death, royal power in Albania was again eliminated and replaced by the power of Persian governors - marzpans.
Meanwhile, the raids of nomadic tribes from the north intensified through the Derbent Pass. In 552, the Savirs invaded Eastern Transcaucasia and over time, Albania began to come under increasingly strong pressure from Sasanian Iran - both political and religious. After this, the Persian Shah Khosroi (531-579) launched a grandiose fortification construction in the Derbent area, designed to protect his state from nomads. Derbent fortifications blocked the narrow passage between the Caspian Sea and the Caucasus Mountains, but still did not become a panacea for invasions. So in 626, the invading Turkic-Khazar army under the command of Shad captured Derbent and again plundered Albania.
4.3. Arab invasion. Religious and political division of the country
The 7th century is the most difficult period in the history of the Albanian-Lezgin peoples, which became a turning point, primarily in terms of ethno-religious and political development. The controversial events that occurred during this period turned the country's history back. The invasion of the Arabs and the subsequent confrontation in the region between the Byzantine Empire, the Khazar Khaganate and the Caliphate itself, and at the beginning of the period also Sasanian Iran, turned the country into an object of the insatiable imperial aspirations of the above-mentioned powers. Despite stubborn resistance from the people and the efforts of the feudal nobility, Albania was fragmented and split into parts.
True, at the beginning of the period, in 628, after more than a 100-year break, all attributes of statehood were restored in Albania. The country became independent again. The local Mikranid dynasty established itself in power. Varz-Grigor (628-643) and his son Jevanshir (643-680) became completely independent rulers.
Javanshir showed himself to be both a very subtle politician and a talented military leader. Skillfully maneuvering between the Arabs, Khazars and Byzantines, Javanshir managed to create completely acceptable conditions for the successful development of his country during the entire period of his reign in the difficult foreign policy conditions of that time. Under him, a new (after Vachagan the Pious) surge took place in both the economic and cultural life of the country. During this era, Albanian writing and literature received its further development.
Soon after the death of this prince (killed by the conspirators), the “History of Albania” was compiled, written by the Albanian historian Moses Dashuransky (Armenian historians most often call him Movses Kagankatvatsi or Kalankatuisky). This monument also contains a unique example of Albanian poetry - an elegy-lamentation, composed by an Albanian lyric poet of the 7th century. Davtakom to the death of Javanshir.
In 654, the troops of the Caliphate went beyond Derbent and attacked the Khazar possession of Belenjer, but the battle ended in the defeat of the Arab army.
Javanshir resisted the conquerors for several decades, entering into alliances with the Khazars, Byzantium, and the Arabs. Balancing between them, Javanshir proceeded from the interests of his state and achieved a lot in this. However, after his death the situation changed.
It is believed that the Arabs forced only pagans to accept the new religion. In relation to Christians and Jews, they seemed to adhere to a different tactic. Christians and Jews, as “people of the book,” were given the opportunity to voluntarily accept a new religion, i.e. violent actions to force them to accept Islam were not acceptable. In case of non-acceptance of Islam, Christians and Jews had to pay an additional tax - jizya.
But for some reason this “rule” was not applied to the Christian people of Albania. The Albanian people were subjected to forced Islamization. Why did this happen? Why did the Georgians and Armenians manage to preserve their ethnicity and religion, but the Albanians did not?!….Unfortunately, this problem, precisely with this formulation of the question, was not even considered in either domestic or foreign historiography at any time. Apparently, someone “really didn’t need it”!…
Be that as it may, it is believed that by the 11th century, despite stubborn resistance, most of the population of Caucasian Albania was Muslimized by the Caliphate. Many Albanians chose to come under the fold of the Armenian or Georgian churches, avoiding Islamization, which contributed to the de-ethnicization of the Albanians, turning them into Armenians and Georgians.
In 705 the Arabs abolished the power of the Micranides in Albania.
With the establishment of the Umayyad dynasty, the Arabs managed to gain a foothold in Transcaucasia, and from the first years of the 8th century they made decisive attempts to expand their zone of influence further to the north. And then they encounter the Khazars, whose state at that time was at the peak of its power. The period of continuous Arab-Khazar wars begins. Success accompanied alternately both sides. Derbent remained the border zone between the opponents, and the Albanian-Lezgin lands largely became the arena of confrontation. The Arabs were never able to advance further than Derbent. Of course, the Khazars played a primary role here. However, the Albano-Leks, who for at least several hundred years opposed the adoption of the new religion and in every possible way annoyed the Arabs, also played an important role here.
4.4 Collapse of the Albanian state and civilization
The 8th century is a turning point in the history of the Albanian-Lezgin people. It was during this period that the mass migration of Arabs to Arran and the Derbent region took place. The Arab historian al-Balazuri reports that even under Caliph Osman (40-50 years of the 7th century), the ancient city of Shamkhor (Shamkhur) was inhabited by Arabs. After the conquest of Derbent by Maslama, 24 thousand Arabs from Syria and other places were resettled there.
Such a policy of the Arab conquerors met widespread resistance from the Albanian people. But the forces were not equal. Under the pressure of superior forces of the conquerors, the local population gradually began to move to the mountainous regions of Albania, that is, where they mainly live to this day. At the same time, the massive migration of Arabs from their native places to the territory of Albania continued. The Arabs, together with the Persians and Tatami, who had already established themselves here, greatly changed the ethnic background in the area between the Samur and Kura rivers. Christianity ceased to be the state religion. Islam was spread everywhere. Arabs rampaged throughout the country.
According to sources, during these years the territory of Albania called Ran was included by the Arabs in a new administrative unit they created, which they called Arminia. This formation was controlled by the viceroy of the caliph, who sat in the Armenian Dvina, and then, from the beginning of the Abassid reign, moved his residence to Partav, the former capital of Caucasian Albania.
The wars with the Caliphate and joining it had the most detrimental effect on the socio-economic, ethno-religious, cultural and foreign and domestic political development of Caucasian Albania. Murders and enslavement of masses of people became commonplace at this time. The destruction and plunder of cities and villages, the seizure or destruction of agricultural crops and handicraft products, the theft of tens and hundreds of thousands of heads of livestock undermined the productive forces of Albania. All this especially affected flat and foothill lands and led here to a slowdown and regression of economic and social development.
Moses of Dashuransky wrote in this regard: “At that very time, the violence of the people of the south (meaning the Arabs, in the book the Arabs are also called “Ishmaelites”, “Hagars”, “Tachiks”), cruel and merciless, which is like a flame, spread to all directions of the earth. devoured all the splendor and well-being of people. The time of violence has come... the brutal Ismailites - the Hagarites - took possession of all the blessings of the earth, both the sea and the land submitted to the forerunners of the Antichrist - the sons of destruction. This also resulted in heavy vengeance on Albania, the capital of which, Partav, was taken away from the Alpan princes as punishment for their nasty incest. And since they established the first throne of their power in Syrian Damascus, so here in Albania, in Partava, they installed a governor from the court (tachiks) in order to suck out the juices of the country.” (1, p.163).
The difficult situation of the Albanian people and state was aggravated by the treacherous policies of the Armenian church. Having entered into a conspiracy with the foreign conquerors, the Monophysite Armenian church, with their help, did everything to discredit the Dyophysite Alpanian church organization in the eyes of the Arabs, presenting it as hostile, based on almost pagan foundations. Thus, the Armenian church ministers paid off in full with the Albanian church for the disagreements and contradictions that existed between them from ancient times, long before the arrival of the Arabs. All this led to a significant weakening of the position of the Albanian church. In fact, it found itself in a subordinate position in relation to the Armenian church, which contributed to the decline in the authority of the Alpan church and the destruction of all literary monuments. In 704, the Alpan Dyophysite Church lost its independence. From now on, Albanian Catholicoses were to be ordained in Armenia, i.e. actually approved by the Armenian Catholicos. “Since the 8th century, the Albanian church was considered as part of the Armenian church, and the language of worship became ancient Armenian.” The Armenian Church did everything to leave nothing that could remind of the history and culture of the Albanians, destroying or crushing them under itself or, in general, passing them off as purely Armenian. All these outrages began under the Arabs and continued in subsequent times under other conquerors. Similar actions take place today, but more on the part of Armenian pundits.
Z. Buniatov believes that some of the Armenians of modern Artsakh are Armenian Albanians. S.T. Eremyan also notes that some Albanians have become Armenian. A.P. Novoseltsev believes that part of the Albanians who retained Christianity gradually adopted the Armenian language. Another argument in favor of the above is the identical names of villages and localities in Artsakh, Southern Dagestan and Northern Azerbaijan.
The Armenianization of the Lezgin population of Artsakh happened, according to I.P. Petrushevsky, because the Armenian Church in Albania also served as an instrument for the Armenianization of the country.
Even before the 15th century, priests who spoke the Lezgin language served in the monasteries of Artsakh.
According to I.A. Orbeli, “in the northern mountainous regions of Albania, which currently make up Southern Dagestan, settlers who were forced out of the more accessible and more attractive parts of the country from such areas abounding in benefits as the wide strip between Araks and Kura...”
Aran, abandoned by the majority of Albanians, was inhabited by Arabs and some Persian tribes in the 8th-9th centuries, and after the 13th-14th centuries, that is, after the conquest of the territory of historical Alpana by the Mongols, Turkmen tribes began to move here. They were the first Turkic tribes to move to the territory of historical Caucasian Albania. It is no coincidence that the Lezgins, as an autochthonous people, call the Turks Mongols, preserving in historical memory the fact that they moved to the territory of historical Alpana (Albania) on the “bayonets of the Mongols.”
Starting from the 9th century, the ethnonym “Alban” gradually began to fall out of use. Alpan, as a single country with a single Alpan-Lek people and Christian religion, no longer exists.
5. RELIGION
5.1. Paganism
Before the adoption of Christianity, Albanians were pagans. According to Strabo, “the Sun, Zeus and the Moon, and especially the Moon” were worshiped here. Strabo describes the Albanian temple of the Moon deity, located near the borders of Iberia, possibly in present-day Kakheti. In Albania, the temples were allocated land (chora), according to Strabo, “vast and well populated.” The influence of Zoroastrianism also penetrated into Albania, however, compared to neighboring Iberia, this happened later.=
5.2. Christianity
Christianity came to Albania back in the 1st century. n. e. brought by Saint Elisha (Elisha), disciple of the Apostle Thaddeus, killed in Armenia. Elisha was ordained by the first patriarch of Jerusalem, the Lord's brother Jacob, and, having received the eastern countries as his inheritance, from Jerusalem through Persia, avoiding Armenia, entered the country of the Mazkuts - Maskuts - Mushkur. In 43 AD he began his sermons in Choga (Chura) and attracted many disciples in different
places, forcing them to know salvation. As a result, the first Christian communities appeared in Albania, especially in its northern and eastern regions. This dates back to the beginning of our era. But Christianity became the state religion in Albania only in 313 under King Basla (Urnair).
The primary fundamental canons were adopted at the Alpan (Aluen) Council, which took place in the summer residence of the Alpan princes at the end of the 4th century.
Candlesticks discovered in Mingachevir.
Museum of History, Baku
In 551, under pressure from the Iranian authorities and the Persian marzpan, who defiantly refused to sit in the Albanian capital Kabala and settled near the Iranian border - the city of Partav, the Albanian Catholicos Abas transferred his residence from Chur to Partav.
One of the tragic pages in the history of the Albanian-Lezgin people is connected with the fate of the Albanian Catholicos of the late 7th - early 8th centuries Bakur.
6. LANGUAGE AND WRITING
6 Stone capital V-VI centuries. columns of a Christian temple (VI-VII centuries) with an Albanian inscription,
found during excavations in the Sudagylan settlement,
near Mingachevir. Museum of History, Baku
In historiography, for various reasons, the opinion about the “multilingualism of Albanians” has become firmly established. The main argument in favor of this version is the message of Strabo, who lived at the turn of two eras, that “the Albanians had 26 tribes” that spoke either different languages or dialects. At the same time, everyone seems to immediately forget that all ancient states in the early stages of their development were nothing more than a union of various tribes. And no one wonders how such a multilingual state existed for almost 1000 years!
Z. Yampolsky believes that the translation of Strabo’s work was not done entirely correctly: “The translators of his text into Russian conveyed his words as 26 languages, together 26 adverbs. This follows from the subsequent statements of Strabo, where he notes that “now one king rules over everyone.” In this regard, K. Trever notes that “we have the right to conclude that by the middle of the 1st century. BC, when the Romans first encountered the Albanians on their territory during the campaigns of Lucullus, Pompey and Antony, the alliance of tribes was already headed by the Albanian tribe and their language became predominant.”
Arabic sources report that in the 10th century, in the district of Berdaa (Partav), and in the lowland Utica, Albanian was still spoken. In particular, Al-Muqaddasi wrote: “In Armenia they speak Armenian, and in Arran they speak Arran; when they speak Persian, they can be understood, and their Persian language is somewhat reminiscent of Khurasan.”
Ibn Haukal also writes about this: “For many population groups in the outskirts of Armenia and adjacent countries, there are languages other than Persian and Arabic, just as Armenian is for the inhabitants of Dabil and its region, and the inhabitants of Berda’a speak Arran.”
Armenian writer of the 5th century. Koryun reports that Mesrop Mashtots, having come to the country of the Albanians in 415, resumed their alphabet, contributed to the revival of scientific knowledge and, leaving them with mentors, returned to Armenia.” It is important to pay attention to the word “resumed”. It turns out that Mashtots did not create the Albanian alphabet, but restored and improved it.
Koryun also has other important information regarding the writing of the Albanians. He points to the translations of religious books into Albanian, in other words, the creation of literature in it. He writes that the Bishop of Albania “Blessed Jeremiah immediately set to work translating divine books, with the help of which the wild-minded, idle and harsh people of the country of Agvank quickly recognized the prophets, apostles, inherited the gospel, and were informed of all divine traditions...”.
Since the 30s of the XIX century. Albanian texts are being searched. And only more than 100 years later the Albanian alphabet was discovered. Then at the turn of the 40-50s. Several lapidary inscriptions and graffiti were found on two candlesticks and tiles in Mingechur. A small inscription copied from the Derbent wall at the end of the 19th century has also been preserved.
In fact, until recently, in the hands of specialists there was not a single line of writing written in the Albanian language, except for several short Mingachevir inscriptions, which could not be unambiguously deciphered due to the impossibility of a complete interpretation of the Matenadaran alphabet.
And only the 90s of the 20th century turned out to be truly fateful for Albanian writing and language. Two most important sources of Albanian writing were immediately in the hands of specialists. This is the “Albanian Book” of an anonymous author and the Sinai palimpsests.
The Sinai palimpsests, or more precisely, Caucasian-Albanian texts on Albanian-Georgian palimpsests, discovered in the library of the monastery of St. Catherine on Mount Sinai, are a unique historical monument written in the language of the Caucasian Albanians. In 2008, 248 pages of the Albanian text of the Sinai palimpsests were published in Belgium in English (two large format volumes). The authors of this publication are four major specialists in Caucasian languages and the history of Transcaucasia - German linguists Jost Gippert (University of Frankfurt) and Wolfgang Schulze (University of Munich), Georgian historian, corresponding member of the Georgian Academy of Sciences Zaza Aleksidze and French philologist and historian of Christianity, member of the Academy of Inscriptions and belles lettres by JeanPierre Maheu. No one doubts the competence of these world-famous scientists.
It was at this time that the “Albanian Book” was made public in the form of photocopies of its 50 pages, written in the “Mesropian” alphabet and in the Albanian language. Despite the efforts of numerous skeptics who unfoundedly called it a falsification, this book is comparable and explainable in comparison with the Sinai Albanian texts, although they belong to periods in the history of Caucasian Albania, separated from each other by 5-6 centuries.
7. ALBANIAN KINGS AND ROYAL DYNASTS
Helmet of a warrior of Caucasian Albania
from the Nyuidi monument, Akhsu district of Azerbaijan.
Museum of History, Baku
The legendary founder of the Albanian state was Alup, the leader and leader of the tribal union. And after Alup, “the first kings of Albania were representatives of the local Albanian nobility from among the most advanced tribal leaders.”
It should be noted that in Armenian sources the name of the legendary founder of the Albanian state is mentioned as Aran. Moses of Khorensky testifies that Aran, who, apparently, is the legendary ancestor, the eponym Alban (which is possibly related to the Middle Median name “Aran”, Parthian “Ardan”), “bequeathed the entire Albanian plain with its mountainous part ..." and that "from the descendants of Aran come the tribes - Utii, Gardmans, Tsavdeans and the principality of Gargar."
The unknown author of the Albanian Book lists the name of King Aran second after the legendary Alup. And another Albanian historian, Moses Dashurinvi (Kalankatuisky), seems to claim that Alup and Aran are two names of the same person. He writes that the first king of Albania, Aran, was popularly called Alu because of his supposedly gentle disposition.
According to K.V. Trever, “the first kings of Albania were undoubtedly representatives of the local Albanian nobility from among the most prominent tribal leaders. This is evidenced by their non-Armenian and non-Iranian names (Orois (Aras), Kosis, Zober in the Greek translation).”
List of Albanian kings (according to F.A. Badalov)
1. Alup- the youngest son of the legendary Targum - the progenitor of the Caucasian peoples, leader, leader and high priest of the ancient Lezgin tribes. Legendary founder of the Alupan state.
2. Ran- another legendary ruler, possibly from the Kas (Caspian) tribe. He created a kingdom between the Kura and Araks rivers. He strove to unite all ancient Lezgin tribes under his leadership. For the first time he named the country Alupan-Alpan (Alupan - the country of Alupa).
3. King of Legs(real name unknown) - ruler of the Legs (Lezgi).
4. Ashtik- ally of the Mannaean king Iranzu. During his reign, the Cimmerians attacked Albania from the north. They destroyed the fortress on the Jilga hill, passed through Mushkur, through the Pakul (Baku) region, “from there they went south along the seashore. Ashtik ordered to quickly restore villages, cities and fortresses burned by the barbarians. For forty days, sacrifices were made to the gods in all possessions.”
5. Sur- one of the early rulers of Albania, the eponym of the first capital of the Albanian kingdom: Sur - Tsur - Chur.
6. Tumarush [Tomiris].
7. Nushaba [Felistria](40-30 4th century BC)
8. Aras [Oroiz, Irris, Orod, Urus, Rusa](70-60 1st century BC) - a possible prototype of the hero of the Lezgin heroic epic “Sharvili”.
9. Zober [Zuber, Zubir ]
(last quarter of the 1st century BC) - fought against the Roman commander Canidius.
10. Vachagan(2nd quarter of the 1st century AD) - a contemporary of Elisha, the one who created the first Christian community in the city of Chur in 43 AD.
11. Aran(3rd quarter of the 1st century AD) - protégé of the Persians, originally from Syunik (foreigner).
12. Kakas(70-80 1st century AD) - protege of the Persian king, his son-in-law. During the reign of Kakas, Albania was attacked by the Gilans (Alans) and a Persian garrison was located for the first time near the Caspian (Derbent) pass.
Farasmanid dynasty
13. Farasman(98/114 - 150 AD) - protege of the Roman emperor Trajan.
14. Patika (n)(50-60 2nd century AD).
15. Wachi(2nd half of the 2nd century AD)
16. Arachis(2nd half of the 2nd century AD)
17. Shiri(1st half of the 3rd century AD).
18. Galav [Kjelav](2nd half of the 3rd century AD).
19. Farasman the Last [Porsaman] in Persian sources (80-90 3rd century AD) - the ruler of Mushkur and all of Albania. The last representative of the Farasmanid dynasty.
Dynasty of Mushkurs (Aranshahiks)
20. Vachagan the Brave [Baril Vachagan](298-302 AD) - ally of the Romans, fought against Sasanian Persia. After the victory, he established himself on the Albanian throne. Originally from Mushkur, founder of the Mushkur dynasty.
21. Vache I [Saint Vache, Machas Vache](301-309/313 AD) - Prepared the ground for the adoption of Christianity in Albania and therefore remained in the memory of the people as Saint Vache.
22. Urnair [Basla](313-377) - under him Albania officially adopted Christianity
23. Vachagan II(378-383 AD) - Convened the Council of Alouen at his summer residence.
24. Mikrevan [Megrevan](383-388 AD).
25. Satu [Sat1u](388-399 AD)
26. Urnair [Sani (other) Urnair] (late 4th century AD).
27. Farim (con.IV- beginningVcenturies)
28. Sakas Mushkursky- ruled for only 1 year.
29. Asai (early 5th century - 413)- is notable for the fact that his throne was not in the capital Kabala, but in the city of Chura.
30. Evsagen [Arakil, Vesegen, Arsvagan, Sagen, Segen](413 - 444).
31. Vache II [Scientist Vache, Mikitis Vache](444 - 461) - leader of the uprising against the Persian yoke in 459 - 461.
461-485- Sasanian Persia abolished royal power in Albania and appointed its governor (marzpan) there.
32. Vachagan III [Pious Vachagan, Outstanding Vachagan](485 - 510) - from the family of Mushkur kings, ruler of Tsakhur.
510 - 628- The Sassanids again abolished princely power in Albania. The Persian marzpans began to govern the country again. After Vachagan III, Albania was ruled by a marzpan named Piran-Gushnasp, from the Mikranid family, a Christian by religion. He was martyred in 542 during the persecution of Christians by the Zoroastrian Persians. After these events, the capital of Albania, at the direction of the Persian court, was moved from Kabala (Kuvepele) to Partav.
Micranid Dynasty
33. Varz-Grigor [Girgur](628 - 643) - the first representative of the Mikranid dynasty.
34. Javanshir [Javanshir](643 - 680) - son of Girgur, an outstanding political figure of the 7th century.
35. Varz-Trdat I(680 - 699) - son of Javanshir's brother. From 699 to 704 was a hostage in Byzantium.
36. Sheru and Spraam- after the Byzantines detained the king as a hostage, his wife Spraam became the de facto ruler. Formally, Prince Sheru was considered the ruler.
37. Varz-Trdat(705 - 711 (?)) - in 705 (or in 709) he was released and appointed Patrick-Exarch (second person after the emperor) by the Byzantine king Justinian in Albania. An Arab governor was also in power during this period.
38. Sabas [Upas, Aviz](720 - 737) - king of the Leks (Leks).
39. Varazman- ruled the country (formally) in the middle of the 8th century.
40. Stepannos(2nd half of the 8th century) - the son of Varazman, was the formal ruler, but the Arabs actually ruled.
41. Varz Tiridates II (son of Stepanos)- was killed in 821 by Prince Nerse. He also stabbed the son of Varz Tiridates (Varz Tiridates III) in the arms of his mother and took possession of his property. This Varz Tiridates was from the family of Micranids who inherited Albania, passing from father to son. He was the eighth ruler, counting from Varz-Girgur, the first prince of Albania from this family.
42. Sunbatan Sakhli(835 - 851) - descendant of the Brave Vachagan and Saint Vache, from the Mushkurian-Aranshahik dynasty. After the murder of Varz Tiridates III, together with his brothers, he gathers a people's militia and restores the power of the Aranshahiks in Albania.
43. Hammam [GIamim](893 - beginning of the 10th century) - son of Sunbatan Sakhli. In 893 he restored princely power in Albania. Before that, he was one of the organizers of the military campaign against Partav in 876, where the Arabs settled.
44. Shar Kirim [ Sanacrim - Senekerim](957-1000) - after the death of the Arab governor in 957, Albania emerged from under the yoke of the Salarids and Kirim was declared the Grand Duke (shar) of Albania. Before that he was the ruler of Sheki.
8. ALBANIAN CATHOLICOS (according to F.A. Badalov)
Saint Elisha (Elisha)- 43 AD (formed the first Christian community in Chura).
Due to the fault of the scribes who copied ancient Albanian manuscripts, the names of the Albanian Catholicoses between Saint Elisha and Saint Shuphalisho did not reach us. As for Grigoris, the protege of the Armenian king, he was not accepted by the Albanians and was executed as a resident of the Armenian royal court.
Saint Shupalisho(Roman origin)
Lord Matthaos
Lord Sahak
Lord Moses
Lord of the Pandas
Lord Lazar
Lord Grigor (Girgur)
Bishop Zakhary
Bishop David
Vladyka Iohan
Bishop Jeremiah
Lord Abas(552-575 AD)
Saint Viru- was Catholicos for 34 years (595 - 629)
Bishop Zakariy- 15 years
Vladyka Iohan- 25 years
Lord Ukhtanes- 12 years
Lord Elizar- 6 years (from the diocese of Shaka)
Saint Nerses-Bakur- 17 years (686-703/4) (from the diocese of Gardman)
Vladyka Simeon- 1.5 years
Lord Mikael- 35 years
Lord Anastas- 4 years
Vladyka Joseph-17 years
Bishop David- 4 years
Bishop David- 9 years
Lord Matteos- 1.5 years
Lord Moses- 2 years
Lord Agaron- 2 years
Lord Solomon- 0.5 years
Lord Theodoros- 4 years (from the Diocese of Gardman)
Lord Solomon- 11 years
Vladyka Iohan- 25 years
Lord Moses- 0.5 years
Lord Davut- 28 years old (from the bishopric of Kabala)
Lord Jobsep- 22 years (878 - ? GG.)
Lord Samuel- 17 years old
Lord Iunan- 8.5 years
Vladyka Simeon- 21 years old
Lord Davut- 6 years
Lord Sahak-18 years old
Lord Gagik- 14 years old
Lord Davut- 7 years
Lord Davut- 6 years
Lord Petros- 18 years old
Lord Moses- 6 years
Lord Markos
Lord Moses
History of the Ancient World M. 1983 P. 399-414 TSB. Article: Davtak Kertog
ALBANIA CAUCASIAN- an ancient slave-owning (later feudal) state in Eastern Transcaucasia, which included the territories of the lower reaches of the Kura in western Azerbaijan, the southern regions of Dagestan in the north, the Araks Valley in the south and reaching the Caspian Sea in the east. The capital of Caucasian Albania was the city of Kabalaka (Kutkashen region of modern Azerbaijan).
The Albanian king Oris, together with the Iberian king Artok and the Armenian Tigran the Great, took part in the fight against the Roman invaders (the campaigns of Lucullus and Pompey in Transcaucasia) in the 1st century. BC
The Roman historian Strabo (and later Plutarch) at the beginning of the 1st century. AD described the location of Caucasian Albania in Eastern Transcaucasia, indicating that the Albanians lived between the Iberians (eastern Georgia) and the Caspian Sea and were divided into 26 tribes. These included “Albanians”, “Gels” (Legi), “Uti” (Udins), “Caspians”, etc. The population was engaged in arable farming, winemaking, and cattle breeding. Archaeological excavations on the territory of ancient Caucasian Albania confirm the high level of development of crafts, in particular pottery and jewelry.
In the 4th century. Albanian ruler Urnair, following Armenia and Iberia, adopted Christianity as the state religion. Until 8th century AD the Albanian Christian Church remained autocephalous.
In the 3rd–5th centuries. Albanians resisted the expansion of the Iranian Sassanids. The Persians tried to gain a foothold in Chola (near Derbent), an important trade route in Transcaucasia. In 450–451 they acted together with the Armenians and Iberians against the Persians under the general leadership of the Armenian prince Vardan Mamikonyan.
In 461 the Sassanids abolished the Albanian statehood of King Vache II. In 487–510 Vachagan II managed to restore royal power in Albania, but in the 6th century. Statehood was again eliminated.
In the 7th century. The Albanian Mehranid princes, taking advantage of the Sassanid struggle against the Arab Caliphate, restored Albanian statehood. Prince Javanshir from the Mehranid dynasty was forced to fight for independence in two directions at once - in the south against Arab expansion, and in the north against the strengthened Khazar Khaganate ( cm. KHAZAR KAGANATE).
In the 5th century In Albania, an alphabet of 52 letters appeared, similar to the Armenian and ancient Georgian. With the support of the local clergy, schools were opened. Church scriptures were translated into Albanian. Literature and science developed. Reached to this day History of the Agvan country, written by the Armenian historian and writer Movses Kagankatvatsi in the 7th century, is a valuable source on the history of Albania and the entire region.
Feudal Albania was a centralized state. The kings preached Christianity as the ideological basis of the Albanian kingdom. Albania had a large army for those times - approx. 60 thousand infantry and 20 thousand cavalry.
In difficult historical conditions, Caucasian Albania gradually became the scene of a fierce confrontation between the Persians and the Byzantines, the Arabs and the Persians, the Arabs and the Byzantines, as well as the invasion of the Khazars from the north. Albanian rulers had difficulty maneuvering between these powerful forces of that time.
At the beginning of the 8th century. Caucasian Albania is conquered by the Arab Caliphate. However, in the 9th century. The position of the Arabs in Transcaucasia has noticeably weakened, and the Khurramite national liberation movement against the rule of the Caliphate begins in Albania. By the end of the 9th century. A number of Muslim principalities of the Shaddadids and Mazyadids arose on the territory of Caucasian Albania. Against the background of these events, the assimilation of Turkic-speaking tribes in Eastern Transcaucasia took place.
Some Albanians were created in the 9th century. in Nagorno-Karabakh (Artsakh) political entities are melikates (principalities). The successors of these principalities until the 19th century. there were Armenian feudal melikdoms. On the territory of Nagorno-Karabakh in the 10th century. Prince Gregory Hamam temporarily restored the royal title of Caucasian Albania.
At the end of the 18th century. Russian policy in Transcaucasia, the leader of which is Prince Potemkin, envisaged the creation of Christian Albania under the protectorate of the Russian Empire, based on the Karabakh melikdoms as opposed to Iranian policy in the Caucasus. However, after the Russian-Persian War and the conclusion of the Turkmenchay Peace Treaty of 1828, the Russian government decided to abandon this idea.
A number of modern historians consider the Caucasian Albanians to be the ancestors of the Azerbaijanis, Dagestan peoples (Laks, Lezgins, Tsakhurs, etc.), as well as part of the Georgians of Kakheti.
Occupying the southern part of Dagestan and most of modern Azerbaijan. The special place of Caucasian Albania in history was determined by the fact that the “gates of the Caucasus” (the city of Chola, in the Derbent region) were located on its territory. The state united a number of Ibero-Caucasian tribes, including Albanians, Utians, and Caspians. The name “Albania” is Roman, in Armenian sources it is known as Aghbania (Aghvania).
The capital and main city at the beginning of our era was Kabalaka (also Shabala, Tabala, Kabala, the modern village of Chukhur-Kabaly in Azerbaijan, 20 km north of the city of Geokchay), from the 5th century. - Partav (modern city of Barda). Archaeological excavations on the territory of Azerbaijan (in Mingachevir, Chukhur-kabaly, Sofulu, Toprahkale, Khynyslakh), information from ancient authors (Arrian, Pliny, Strabo, Appian, Plutarch) and Armenian chroniclers (Favst, Yegishe, Khorenatsi, Koryun) indicate that in end of the first millennium BC The population of Albania was engaged in plow farming, transhumance and crafts. The creation of a single kingdom within Albania dates back to the 4th-2nd centuries. BC Albanians are first mentioned in written sources as participants in the Battle of Gaugamela on the part of the Median satrapy. According to Strabo, in the 1st century. BC e. Albania's population consisted of many different tribes (“they spoke 26 languages”), ruled by one king.
In the 1st century BC e. Armenia conquered Albanian lands on the right bank of the Kura, which, according to Strabo and Ptolemy, was at that time the border of Albania and Greater Armenia. In 66 BC. e., after the defeat of Tigran II in the war with the Romans, the Albanians again managed to regain their lost lands. In 65 BC. e. Pompey launched a campaign against Albania, but the Albanians, led by King Orez (lat. Oroezes), managed to stop the Roman conquerors. In 83-93 n. e., during the reign of Emperor Domitian, a Roman legion was stationed on the territory of the latter to support the allies of Iberia and Albania in the war against Parthia. This is evidenced by Roman stelae found in Gobustan (69 km south of Baku) with a corresponding entry. During the reign of Emperor Hadrian (117-138 AD), Albania suffered an invasion by the Alans.
In 252-253 n. e. Transcaucasian states, including Albania, became part of the Sassanid state; at the same time, the Albanian kingdom was retained as a “vassalage”. However, real power belonged not to the king himself, but to the Sasanian official who was with him. In the middle of the 4th century. Albanian king Urnair was converted to Christianity by Equal-to-the-Apostles Gregory, the enlightener of Armenia. Soon the Christian Church was headed by an autocephalous Albanian Catholicos. In 387, after the division of Armenia by Byzantium and the Sassanids, significant territories on the right bank of the Kura up to the Araks were included in the Albanian kingdom.
The Sasanian king Yazdegerd II issued a decree according to which all Christians had to convert to Manichaeism (he considered Christians as potential allies of Byzantium); as a result, the Albanians, Iberians and Armenians, under the leadership of the Armenian prince Vardan Mamikonyan, raised an anti-Sasanian uprising, but were defeated in 451; A relative of Yazdegerd II became the Albanian king. At the same time, the capital of the Albanian state was moved to Partav (now Barda). At the end of the 6th century. - early 7th century Albania falls under the influence of the Khazar Khaganate, and battles are fought on its territory between the Khazars, Byzantium and the Sassanids. In the middle of the 7th century, during the fall of the Sassanid power, Albania managed to gain complete independence for some time. Its most prominent ruler in the 7th century. was Javanshir of Girdyman (638-670). Under him, Albanian writing developed widely and the “History of Agvan” was compiled, written by the Armenian historian Movses Kagankatvatsi, which is the main source of the history of Albania. However, choosing between the Kaganate and the Caliphate, Javanshir was forced to recognize himself as a “vassal” of the caliph.
In the 8th century. Most of the population of Albania was Muslim. During the 9th-10th centuries. Albanian princes (arranshahs) managed several times to restore royal power in Albania for short periods of time. After the invasion of the Seljuk Turks in the 11th century, the pre-Turkic population was assimilated, most of the lands of Caucasian Albania became part of the Azerbaijani feudal states (Shirvan Khanate). The population of Caucasian Albania influenced the ethnogenesis of the Azerbaijanis.
In 1937 I.V. Abuladze discovered the original Albanian (Agvan) alphabet (52 letters, many reminiscent of Armenian and Georgian) in a 15th-century Armenian manuscript kept in the Matenadaran. In 1948-1952, during excavations in Mingachevir, several epigraphic finds were made. In 1956, A. Kurdian (USA) discovered the second copy of the alphabet, rewritten in the 16th century. Traditionally it is believed that in the 5th century AD. writing for the Albanian language was created by Mesrop Mashtots, who also created the Armenian alphabet. The Udi language is considered to be related to Albanian (or even its direct descendant). Less commonly, the languages of the Lezgin group are related to Agvan.
