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An Armenian Tale of Rebirth, Survival in Ancient Iran

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  • An Armenian Tale of Rebirth, Survival in Ancient Iran

    Legal Monitor Worldwide
    December 29, 2014 Monday

    An Armenian Tale of Rebirth, Survival in Ancient Iran


    Having spent a few days in Iran, a republic that implements shariah
    law, I began to wonder if the country had any churches.
    My curiosity was answered when I stayed in Isfahan, 340 kilometers
    south of Tehran. Although the cities that I visited in Iran are all
    uniquely stunning, I must say that Isfahan is the most beautiful, with
    splendid mosques, amazing palaces, wide boulevards, artistic bridges
    and minarets.

    The beauty of Isfahan can be traced back in its history. When Persia
    was ruled by the Safavid Dynasty (1502-1736), its Emperor Shah Abbas
    the Great (or Shah Abbas I), reigning from 1588 to 1629, moved the
    capital from Qazvin to Isfahan. He transformed Isfahan into a
    beautiful center for the arts.
    During his reign, Shah Abbas I made significant changes to the
    military, politics as well as the empire's economy. The Persians were
    then at war with the Ottoman Empire. Both struggled to capture, among
    others, Nakhichevan, a region that consists of what is now Azerbaijan
    and parts of Armenia.
    In 1603 the two empires agreed to split Nakhivhevan, with its
    north-western frontier allocated to the Persians. Fearing that his
    enemy will once again attempt to seize the region, Shah Abbas
    implemented the "scorched earth" strategy of destroying any resources
    - buildings, farms, crops - that may be of use to invading forces.
    The policy forced residents (Armenians) to move from their home city
    of Julfa and resettle in Isfahan, where a district located on the
    south of the Zayandeh River was renamed New Julfa (Nor Jugha) to
    accommodate them.
    Though he was a Shiite Muslim, the emperor allowed the newcomers to
    continue practicing their Apostolic Christian faith. The Armenians
    were also given the right to elect their own mayor and hold their own
    courts.
    They were encouraged to produce wine and no Islamic restrictions were
    imposed on them. However, Muslims could not live in New Julfa.
    When the Armenians first came to the district, their duty was to
    construct churches and monastery for their priests. Out of the 24
    churches built during that era, only 13 now remain standing, including
    the Surp Amenaprgitch Vank (Armenian Cathedral of Holy Savior).
    To encourage financial independence, Shah Abbas I granted Armenian
    merchants a monopoly on the silk trade. They also received interest
    free loans for establishing businesses. This allowed them to expand
    their network and trade with other countries, from Sweden in the
    north, to Indonesia in the east.
    The district not only prospered, it transformed the Persian Gulf into
    a critical center for trade and culture. The quality of its schools
    attracted students from across the region. My friend Shirin took me to
    New Julfa. As soon as I entered the district, I sensed a different
    atmosphere, not only from its buildings but also the layout of the
    district. It is a neat complex and is different from the other parts
    of Isfahan I had seen. It looks like an enclosed settlement with
    smooth, cobblestoned roads connecting parts of the quarter.
    The roads are clean and the area looks well-maintained. The buildings
    are mostly made of light yellow bricks. With the exception of the
    Julfa Hotel and the district's churches, all other buildings are only
    two floors high.
    Houses by the road have inner courtyards protected by high walls.
    Despite being an Armenian quarter, all buildings bear Safavid
    architectural influences as in the ayvans, wooden doors and pillars.
    Even from a distance, I could easily spot the crosses perched on top
    of the structure were searching for. After a 10-minute walk, we turned
    left and I spotted a tower clock rising from behind a long wall. A
    large group of tourists had already gathered in front of a large gate
    that lead to the tower.
    "Unfortunately, today is a holiday and the church is closed to the
    public," Shirin told me.
    Along the wall, a number of small shops were open, selling souvenirs
    to visitors who did not want to leave without a keepsake. Signs and
    labels were all written in Farsi.
    On a small pond, I saw a bronze statue of archbishop Khachatour
    Kesaratsi in his long cloak. The archbishop set up the Middle East's
    first publishing house 1636. The first book ever to be printed in
    Persia was a translation of the Book of Psalms into Armenian. The
    first book printed in Farsi was published 192 years later.
    The Surp Amenaprgitch Vank, popularly known as the Vank Cathedral
    (vank means "monastery" in Armenian), is considered Iran's most
    historically significant church. Originally built in 1606 during Shah
    Abbas I's reign, its entire architecture reflects a striking mix of
    European, Safavid and Armenian influences.
    The cathedral is now on the entry list for a United Nations
    Educational, Scientific and Cultural Organization (Unesco)World
    Heritage Site status.
    Shirin and I continued to stroll down the paved walkway. We passed
    some small cafes boasting a modern decor and playing Western music.
    For a moment, I felt as if I was somewhere else - certainly not in
    Iran.
    We reached Julfa Square, an elegant shopping district surrounded by a
    lovely colonnade. With a small fountain and chairs scattered across
    the square, the place looked ancient yet stylish.
    I then spotted several women wearing Islamic hijabs.
    "They are Armenians," Shirin told me, explaining that though they are
    still free to practice their religion, the women must now adhere to
    Iran's Islamic dress code of wearing headscarves.
    Some 120,000 Armenians currently call Iran their home; a quarter of
    them live in Isfahan. 2014 Legal Monitor Worldwide.

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