The literary heritage of the philosopher, theologian and philologist Hovsep‘ Arts‘akhets‘i (18th-19th centuries)

| 511 Armine Melkonyan The literary heritage of the philosopher, theologian and philologist Hovsep‘ Arts‘akhets‘i (18th–19th centuries) Abstract At the Mashtots‘ Matenadaran there are 14 manuscripts containing writings created, edited or compiled by Hovsep‘ Arts‘ahkets‘i. The most popular among Hovsep‘’s works was the abridged version of the Philosophia by the French Dominican philosopher and theologian Antoine Goudin (1639–1695), translated and edited by Father Vrt‘anēs Askērean in 1750–1751 in Venice. Hovsep‘ vardapet abbreviated and edited the Commentary on the Gospel of Matthew by John Chrysostom, adding interpretation of some proverbs missing from the Gospel of Matthew. Hovsep‘‘s versions of Goudin’s Philosophia and Chrysostom’s interpretation had mostly practical significance and were aimed at promoting the philosophical and theological learning and teaching. The Shield of Orthodox (preserved in only one manuscript) by Hovsep‘ could be a source for studying confessional issues (between the Lutherans and the members of the Armenian Apostolic Church) in Arts‘ahk in the 19th century. Hovsep‘ Arts‘ahkets‘i compiled a Brief Dictionary of Classical Armenian (published in 1830, in the Printing House of Shushi, founded by Basel Protestant Missionaries) and an elementary grammar of classical Armenian for the beginners. One of the main peculiarities of the dictionary is that very often the classical Armenian words have dialectal as well as Persian and/or Turkish explanations. Therefore, it could be a fascinating source for studying the language and dialect of Arts‘akh of the time. The information provided by the colophons and inscriptions of the manuscripts (some of which are autographs) and the old-printed books, as well as the prefaces and titles of the writings are analyzed to better understand the environment where these philosophical, theological and grammatical treatises were created and spread. Kiel-UP • https://doi.org/10.38072/978-3-928794-95-4/p25 512 | Das kulturelle Erbe von Arzach | Արցախի մշակութային ժառանգությունը My paper seeks to present the literary and manuscript heritage of an 18th–19th century Armenian scholar, teacher and vardapet Hovsep‘ Arts‘akhets‘i.1 I will discuss his autographs housed at the Matenadaran – Mashtots‘ Institute of Ancient Manuscripts,2 as well as some old-printed books, trying to observe Hovsep‘’s writings in the context of his pedagogical activity and generally the education of Arts‘ahk in the 19th century. There is not much information about Hovsep‘‘s early life.3 It is known that he was born in the city of Shushi, probably in the 60s or 70s of the 18th century. Hovsep‘ is mostly famous for his pedagogical and educational activities. A 19th century Armenian writer, traveller Mesrop T‘aghiadean, mentions in his travel notes that during his stay in Shushi in 1821 he met Hovsep‘ Vardapet, who was then called »a philosopher«.4 Hovsep‘ was invited by the prominent noble families of Shushi for the purpose of teaching their sons and daughters. Therefore, T‘aghiadean also took lessons of Logic and Philosophy from him. In his notes T‘aghiadean presents an interesting dialogue with Hovsep‘, characterizing him as a very patient, wise and knowledgeable person.5 Another Armenian traveller, bishop Sargis Jalaleants‘, who was a student of Hovsep‘ for a short period, describes him as »the first source of light of the province of Arts‘akh in the recent times«.6 A 19th–20th centuries Armenian historian Lēō reports the following: »He (Hovsep‘) was a monk proficient in Theology, Logic, Rhetoric, Grammar. He was famous for his religious life in the monasteries of Gandzasar and St. Hakob«. 7 Although Hovsep‘ was invited to Shushi for a special mission, he did not stay in the city for long and mainly carried out his scientific and educational activities in the monasteries of Gandzasar and Metsaṛanats‘ Surb Hakob.8 His fame was so great that the rich families of Shushi sent their children to live in those monasteries in order to continue the discipleship. Hovsep‘ collaborated with the Protestant Missionaries of Basel Mission in Shushi as well, 1 The Armenian names and words are transliterated according to the Library of Congress system. All translations from Armenian are mine. I preferred to make a more literal translation in order to convey the essence of the originals as accuratel y as possible. 2 The sigla M is used for the Matenadaran–Mashtots‘ Institute of Ancient Manuscripts. 3 I assume that it would be possible to get more information in the archival documents, which, however, is beyond the scope of this paper. 4 Mesrovb T‘aghiadeants‘ M., Ճանապարհորդութիւն Մեսրովբայ Թաղիադեանց Սարկաւագի Սրբոյ Էջմիածնի ի Հայս [Travel of Mesrob T‘aghiadeants‘, Deacon of Holy Etchmiadzin, to Armenia], 1, Calcutta, 1847, 292–293. 5 Ibidem, 293–295. 6 Sargis Jalaleants‘ (Archbishop), Ճանապարհորդութիւն ի Մեծն Հայաստան [Journey to Greater Armenia], Part 2, Tbilisi, 1858, 355. 7 L ēō , Պատմութիւն Ղարաբաղի Հայոց թեմական հոգեւոր դպրոցի, 1838–1913 [History of the Armenian Diocesan spiritual school of Karabakh, 1838–1913], Tbilisi, 1914, 84–85. 8 These monasteries were famous educational centers and scriptoria. See Tamara Minasyan, Արցախի գրչության կենտրոնները [Scriptoria of Arts‘akh], Yerevan, 2015, 9–26. Melkonyan: The literary heritage of Hovsep‘ Arts‘akhets‘i | 513 teaching in their school.9 The historian Lēō even talked to the elders of Shushi to learn more about him. According to them, Hovsep‘ was »extremely facetious and a wine lover«.10 Hovsep‘ Arts‘akhets‘i passed away in 1847. By the order of the primate of the Karabakh diocese, Metropolitan Baghdasar Hasan-Jalaleants‘, he was buried on the northern side of the Gandzasar monastery. The versified epitaph describes him the best: »Hovsep‘ was a famous scholar teacher-vardapet Avageants‘ of Arts‘ahk: O, Ark, how are you able to suffer / And carry the great teacher inside you / You wrap up an old beneficent / You leave the speechless children as orphans from their holy father. / Come, friends, o you lovely muses / Let us mourn with profuse tears the death of our father / As Jesus wept for his Lazarus/. 1847«.11 At the Mashtots‘ Matenadaran there are 14 manuscripts containing writings created, edited or compiled by Hovsep Arts‘ahkets‘i. Some of the manuscripts are autographs or copied by his disciples. Below is a list of the treatises I am going to discuss in detail. 1. Book of Theoretical Philosophy 12 [Գիրք Տեսական փիլիսոփայութեան, Girk‘ Tesakan P‘ilisop‘ayut‘ean] – M 2525 (d. 1816), M 6818 (d. 1812, 1816), M 2835 (d. 1831), M 2990 (d. 1835), M 3619 (d. 1835), M 8750 (d. 1835), M 2828 (d. 19th c.), M 4038 (d. 19th c.), M 4045 (d. 19th c.), M 6556 (d. 19th c.). As we will see, the first part of this work was published in 1840 in Shushi. 2. a. A compilation Commentary 13 of the Gospel of Matthew created by John Chrysostom [Ծաղկաքաղ մեկնութիւն Աւետարանին Մատթէոսի, զոր արարեալ է Յօհաննու Ոսկեբերանին, Tsaghkak‘agh Meknut‘iwn Awetaranin Matt‘ēosi, zor arareal ē Yōhannu Oskeberanin]. b. Hovsep‘ Arts‘ahkets‘i’s Interpretation on the Proverbs, which are not found in the concordance of the Gospel of Matthew [Յովսէփայ Արցախեցւոյ մեկնութիւն Առակաց, որք ոչ գտանին ի համաձայնութիւնս Աւետարանին Մատթէոսի, Yovs ē p‘ay Arts‘akhets‘woy Meknut‘iwn A ṛ akats‘ ork‘ och‘ gtanin i hamadzaynut‘iwns Awetaranin Matt ē osi] – M 3618 (d. 1817), M 3620 (d. 19th c.). 9 More about the activity of the missionaries see Styopa Petoyan, Շուշիում բազելյան բողոքական քարոզիչների հաստատումը եւ տպարանի հիմնադրումը [The Installation of Basel Protestant Missionaries in Shushi and the Foundation of the Printing House], European University: Collection of Scientific Articles, 2019, 10, 372–384. Abel Manoukian, Die Basler Missionsgesellschaft und die Armenier 1823–1835, in: M. Tamcke et al. eds., Das Armenische Kulturerbe in Berg-Karabach/Arzach und die Deutschen, Universitätsverlag Göttingen, 2021, 61–84 u. 85–114. See also Manoukian’s contribution to this volume. 10 L ēō , Պատմութիւն Ղարաբաղի Հայոց թեմական հոգեւոր դպրոցի, 1838–1913 [History of the Armenian Diocesan spiritual school of Karabakh, 1838–1913], 85. 11 Makar Barkhutareants‘ Արցախ [Arts‘akh], Baku, 1895, 179. 12 This is not an original title, but a conventional one, used in the Manuscript Catalogues of the Matenadaran. 13 I will sometimes use the term ›Florilegium‹ for this work. 514 | Das kulturelle Erbe von Arzach | Արցախի մշակութային ժառանգությունը 3. A book called Shield of the Orthodox [Գիրք, որ կոչի Վահան ուղղափառաց, Girk‘ or koch‘i Vahan ughghap‘a ṛ ats‘] – M 2622 (d. 1838). 4. This book is called a Pamphlet of Verb for the use of beginners [Գիրքս այս կոչի տետրակ բայի ի պէտս համբակաց, Girk‘s ays koch‘i tetrak bayi i pētʹs hambakats‘] – M 2563 (d. 1839), M 3620 (d. 19th c.). 5. Brief Dictionary from Graba ṛ 14 to Ashkarhaba ṛ 15 for the use of beginners [Hama ṛ ot ba ṛ girkʻ i graba ṛē yashkharhaba ṛ n i p ē tʹs hambakats‘]. This dictionary was published in 1830 in Shushi. The information provided by the colophons and inscriptions of the manuscripts, as well as the prefaces and titles of the writings are very important to better understand the environment where these philosophical, theological and grammatical treatises were created and spread. 1. Antoine Goudin’s Philosophia in the Armenian environment The most popular among Hovsep‘‘s works was the Book by the French Dominican of Theoretical Philosophy. In fact, it is the abridged version of the philosophical treatise by a French Dominican philosopher and theologian Antoine Goudin (1639–1695).16 Goudin’s Philosophia was translated into Armenian in the 18th century by the Armenian translator and philologist Father Vrt‘anēs Askērean,17 a member of the Mekhitarist Congregation, and was published in 1750–1751 in Venice.18 The Philosophia had been translated into Armenian already in the 17th century by the theologian and translator Ghukas vardapet Kharberdts‘i, who lived in Constantinople and provided translations from Latin and Italian into Armenian.19 Moreover, there are several Armenian commentaries on this treatise.20 14 Classical Armenian. 15 Modern Armenian. 16 Philosophia juxta inconcussa tutissimaque divi Thomae dogmata: blogicam, physicam, moralem & metaphysicam quatuor tomis complectens. 17 See Asatur P‘ashayan, Վրթանես Ասկերյանը եւ նրա թարգմանական ժառանգությունը [Vrt‘anes Askeryan and his translation heritage], Patma-banasirakan handes, 2005, 3, 96–102. 18 Vrt‘anēs Askērean, trans., Philosophy according to the unerring and infallible doctrine of St. Thoma, divided into 4 volumns, created by Father Anton Kovdin theologian vardapet of the city of Paris..., translated with the precaution into Armenian by Father Vrt‘anēs vardapet Askērean of Constantinople... [Փիլիսոփայութիւն ըստ անըստերիւր եւ անսայթաք վարդապետութեան սրբոյն Թովմայի՝ բաժանեալ ի չորս հատորս, զոր արարեալ է հօր Անտոնի Կովդնոյ աստուածաբան վարդապետի Փարես քաղաքի..., թարգմանեալ զգուշութեամբ ի հայկազեան լեզուիս ոճոյ ի հայր Վրթանէս վարդապետէ Ասկէրեանց Կոստանդնուպօլսեցւոյ...], Venice 1750 (vol. 1–3), Venice 1751 (vol. 4). 19 See Norayr Pogharean (Tsovakan), Ղուկաս վրդ. Խարբերդցի [Ghukas vardapet Kharberdts‘i), Sion, 1979, March-April, 67–68. 20 Hakob Anasyan, Հայկական մատենագիտություն, Ե-ԺԸ դդ [The Armenian Bibliography, 5 th –18 th centuries], 1, Yerevan, 1959, 965–966. Melkonyan: The literary heritage of Hovsep‘ Arts‘akhets‘i | 515 One of them was composed by Yakob vardapet T‘op‘uzeants‘ in the Hermitage of Lim21 »for the facility of the studious pupils«.22 It is obvious that the Philosophia has enjoyed a great reputation among the Armenians since the 17th century and has been popular in different monasteries, educational centers, as well as in Arts‘akh. In fact, Hovsep‘ Arts‘akhets‘i compiled his philosophical work from the mentioned translation and edition by Vrt‘anēs Askērean. According to Askērean’s translation and edition, in the manuscripts Hovsep‘s Philosophy consists of 4 parts: • On Logic [Յաղագս տրամաբանութեան, Yaghagʹs Tramabanut‘ean], • On Physics [Յաղագս բնաբանութեան, Yaghag ʹ s bnabanut‘ean], • On Metaphysics [Յաղագս համաբնաբանութեան, Yaghag ʹ s hamabnabanut‘ean], • On Ethics [ Յաղագս բարոյականի , Yaghag ʹ s baroyakani]. 23 Already in 1840, the first (and the only) part of the Philosophy was published in Shushi under the title: »The first part of Philosophy, which is said Logic, abridged from the main Logic of the theologian vardapet Goudin in 1830. Edited by the scholar vardapet Father Hovsep‘ Tēr-Awagean Arts‘ahkets‘i, who is a member of the holy monastery of Gandzasar, in the Khach‘en district of Arts‘akh. In the days of the patriarchate of His Holiness Yovhann Karbets‘i, a holy Catholicos of all Armenians and a Knight, and by the order of the lord His Holiness Metropolitan Baghtasar Hasan-Jalaleants‘ the high Archbishop, in the printing house of the Diocese Primate high and holy Metropolitan of Karabakh, Baghtasar, in Shushi, 1840«. 24 Based on the title-page, one can say that the book published in 1840 was prepared already in 1830. At the Matenadaran, there is a manuscript containing this work, copied in 1816 »by 21 The Lim monastery was located in the island Lim in Lake Van,Western Armenia. It was a famous scriptorium. See Lusine T‘umanyan L., Վանայ Լճի կղզիների վանքերի գրչության կենտրոնները [The Scriptoria of the Monasteries of the Van Lake Island]Yerevan, 2020. 22 M 5369, fol. 1r. See also M 2645, fol. 1r–164r, cf. Gēorg Tēr-Vardanean et al., eds., Մայր Ցուցակ հայերէն ձեռագրաց Մաշտոցի անուան Մատենադարանի [General catalogue of Armenian Manuscripts of the Mashtots‘ Matenadaran], 8, Yerevan, 2013, 911–914. 23 See e.g. M 2828, fol. 3r, 52r, 63v, 98r. 24 Առաջին մասն փիլիսոփայութեան որ ասի Տրամաբանութիւն՝ համառօտեալ ի բուն Տրամաբանութենէ աստուածաբան վարդապետին Կովդնոյ ի 1830 ամի: Աշխատասիրութեամբ հօր Յովսեփայ գիտնական վարդապետի Տէր-Աւագեան Արցախեցւոյ, որ է միաբան սրբոյ վանիցն Գանձասարու՝ եղելոյ ի Խաչէն գաւառակին Արցախայ: Ի հայրապետութեան տեառն եւ տեառն Յովհաննու Կարբեցւոյ սրբազնասուրբ կաթուղիկոսի ամենայն Հայոց եւ ասպետի, հրամանաւ տեառն Բաղտասարայ ասպետափառ մետրապօլտի եւ բարձր սրբազան արհիեպիսկոպոսի Հասան-Ջալալեանց: Ի տպարանի վիճակաւոր առաջնորդին Ղարաբաղու բարձր սրբազան Մետրապօլտին Բաղտասարայ: 1840 ի Շուշի, ՌՄՁԹ.: 516 | Das kulturelle Erbe von Arzach | Արցախի մշակութային ժառանգությունը the hand of Hovsep‘ vardapet and his disciple, a sinful priest Vardan«,25 which proves that Hovsep‘ Arts‘ahkets‘i had worked on Goudin’s Philosophia before or at least in 1816. This means that before being published, this work was used in a manuscript form, serving as a philosophy manual in the schools of Arts‘akh. Manuscripts continued to be used even after the work was published. For example, M 2835, copied in 1831 in Shushi, later belonged to Arshak Ter-Mik‘ēlean, a 19th century outstanding Armenian theologian, historian who studied in Germany and was a student of Heinrich Gelzerand AdolfvonHarnack. According to a later colophon, after the death of Arshak Ter-Mik‘ēlean his brother Sedrak Ter-Mik‘ēlean donated the manuscript to the Library of the Mother See of Etchmiadzin.26 In the manuscripts, Hovsep‘‘s Philosophy has an introduction, which is missing from the 1840 edition. The author explains the aim of his treatise and generally the relevance of philosophy and logic to theology, the importance of knowledge for faith: »Be aware, O reader, for as the invisible beings of God are known by the visible things, so God the Creator is recognized by examining them. For instance, Abraham, the father of faith, was skilled in astronomy, that‘s why he recognized God easily, while his father, Tara, was not skilled in astronomy, that‘s why he remained in the darkness of idolatry. And although God can only be recognized by faith, it is known that anything admitted without a reliable knowledge is incomplete. Like wine is better seen from above than from outside or from the sides. And in addition to knowing God by faith with the natural light of the mind, the more the reader knows the creatures, the more skilled he will be in theology, and vice versa, the more he lacks the knowledge of beings, the more empty and devoid of theology he will be. Therefore, all the faithful readers who did wish to learn theology, first endeavoured to examine the rational beings, working to the best of their ability, and soon after they found themselves skillful in Theology«. 27 In this chapter, I present only a general overview of the Armenian versions of Philosophia by Antoine Goudin with the focus of the compilation and edition by Hovsep‘ Arts‘akhets‘i. A detailed study on the Armenian translations, commentaries, editions of Philosophia would be an interesting topic of further research, taking into account that Goudin’s work has been widely spread and used as a logic and philosophy manual since the 17th century. 25 M 2525, fol. 1v, cf. G ē org T ē r-Vardanean et al., eds., Մայր Ցուցակ հայերէն ձեռագրաց Մաշտոցի անուան Մատենադարանի [General Catalogue of Armenian Manuscripts of the Mashtots‘ Matenadaran], 8, 362. 26 M 2835, fol. 1v, cf. G ē org T ē r-Vardanean et al., eds., Մայր Ցուցակ հայերէն ձեռագրաց Մաշտոցի անուան Մատենադարանի [General Catalogue of Armenian Manuscripts of the Mashtots‘ Matenadaran], 9, 2017, 837–840. 27 M 2990, fol. 2r. Melkonyan: The literary heritage of Hovsep‘ Arts‘akhets‘i | 517 2. Florilegium of the Commentary on the Gospel of Matthew by John Chrysostom As indicated in the colophon (intertwined with the title) the scribe of M 3618, copied in 1617 in the monastery of St. Hacob, is Hovsep‘ Arts‘akhets‘i: »Book of Interpretation on the Holy Gospel of Matthew, created by saint John Chrysostom, from which we have compiled and briefly collected and divided into six parts [...]«. 28 Thus, Hovsep‘ clearly informs the reader that this manuscript represents an abridged version of Chrysostom’s Commentary.29 The manuscript has 280 folios, the first part (fol. 5r–261v) is the commentary on Matthew, the second part (fol. 261v–279r) is entitled Hovsep‘ Arts‘akhests‘i’s Interpretation on the Proverbs, which are not found in the concordance of the Gospel of Matthew .30 In the beginning (fol. 2v–4r), Hovsep‘ inserted a preface to the Florilegium where he explains the structure, content and the purpose it was written for. At the same time he conveys his reflections on the biblical interpretations, emphasizing their major role in theology and spiritual life: »Be aware, O kind reader, that we have divided this book into six parts and attached a proper list to each of them, so that the philologists [lit: lovers of the word], when they have doubts about anything, do not waste effort and solve the uncertainty of their hearts. At the end of the six parts, we added the interpretation of several items that are not in the Gospel of Matthew and put it as a separate section«. 31 The author also explains the aim and usefulness of his version: »[...] by compiling excerpts from the Commentary, we tried to abridge it, because those who read an extensive interpretation can hardly keep the items in mind and soon forget them. While brief things are easily impressed in the mind of a reader and are kept in the memory for a long time«. 32 28 M 3618, fol. 2r 29 John Chrysostom’s writings have been translated into Armenian in the 5th century and had a great influence on the Armenian medieval literature. 30 M 3618, fol. 261v. 31 M 3618, fol. 2v. 32 Ibidem, fol. 3r. 518 | Das kulturelle Erbe von Arzach | Արցախի մշակութային ժառանգությունը In the preface, he criticizes (without specifying anyone) some contemporary theologians who did not value the Commentary as it deserves (it is not clear whether this refers to the commentary as a whole or to the abridged version): »Some theologian vardapets theologian vardapets do not need this, moreover they call this a child’s toy. While ignorants like me consider it as a priceless pearl and an honorable diamond«. 33 Hovsep‘ highly appreciates the Bible commentary in general, characterizing it as the alphabet of theology, the lower level and a necessary stage. In this regard, he makes a beautiful comparison: »Just as man is not a man without a rational soul, so theology is not theology without the interpretation of the Scriptures«. 34 Thus, he exhorts the readers to engage in scriptural interpretation, especially in the New Testament. At the end of the preface, he asks the readers and those »who taste the fruits of this soul-sustaining tree«, to remember him in their prayers, modestly calling himself a »worthless philologist«.35 It would be interesting to compare this Florilegium with the original version to learn which verses were chosen, which passages were considered to be the most important ones to Hovsep‘. I wonder whether there are any additions by the compiler to fit better to the worldview and the religious dogmatical challenges of his time. The abridged version of John Chrysostom’s Commentary on Matthew would be relevant to the patristic studies as well, in respect of learning the perception of Chrysostom’s work in the 19th century. Most probably this Florilegium was also prepared to be published, as Goudin’s Philosophia, but the publication was not implemented. At the Matenadaran, there is another manuscript copied by Hovsep‘ Arts‘akhets‘i and an anonymous scribe (perhaps one of his disciples) containing this Commentary.36 33 Ibidem. 34 Ibidem. 35 Ibidem, fol. 4r. 36 M 3620, fol. 1v–260v. Melkonyan: The literary heritage of Hovsep‘ Arts‘akhets‘i | 519 3. Shield of the Orthodox – a source for studying confessional issues in the 19th century In 1838, Hovsep‘ Arts‘akhets‘i wrote a dogmatic treatise A book called Shield of the Orthodox by the request of the primate of Karabakh diocese, Metropolitan Baghdasar Hasan-Jalaleants‘. This work is preserved only in one manuscript37 – M 2622, fol. 21r–42v, penned by Hovsep‘ in 1838, in the city of Shushi.38 In the title, the author-scribe calls himself »the most humble Hovsep‘ the monk (lit: clothed in black) Arts‘ahkets‘i, from the congregation of the Holy monastery of Gandzasar«.39 The Shield consists of three parts: 1. On fasting, 2. On intercession of saints, 3. On the love/respect and hate of images. 40 It becomes obvious from the content that these were the main issues that had been disputed between the Lutherans and the followers of the Armenian Church. The treatise is written in the form of an exhortation, with numerous references to the Holy Scriptures.41 Hovsep‘ speaks mainly in the second person. One can say that the addressees were the members of the Armenian Church who sympathized with or followed the Lutheran Church42 as well as the representatives of the Lutheran Church. The phrases »You see, o, Lutheran«, »You should know, o, Lutherans« are found in the writing, which are followed by clarifications about the confession of the Armenian Church on the mentioned topics. Hovsep‘ tries to justify his approach, particularly with scriptural quotations and examples (and not the Church Fathers or tradition), for: »I know that you do not accept the testimony of the patriarchs, saying that a patriarch was a man like me«. 43 37 At least this is the only example known to us at the time. 38 For the detailed description see G ē o rg T ē r-Vardanean et al., eds., Մայր Ցուցակ հայերէն ձեռագրաց Մաշտոցի անուան Մատենադարանի [General Catalogue of Armenian Manuscripts of the Mashtots‘ Matenadaran], 8, 751–768 (the work in question 753–754). 39 M 2622, fol. 21r. 40 Rather than using the terms ›iconoclasty‹ and ›iconolatria‹ I present a literal translation. 41 I wonder whether some passages could had been read as sermons during the Liturgy by the commissioner Metropolitan Hasan-Jalaleants‘ or by Hovsep‘ himself. 42 The Basel missionaries were originally oriented to preach among the pagan and Muslim peoples of Transcaucasia. However, they soon focused their attention on the local Armenian population, trying to involve them in the Christianization of the Muslims. Thus, many Armenian believers began to follow them, which was negatively assessed by the Mother See of Holy Etchmiadzin. See Abel Manoukian, Die Basler Missionsgesellschaft und die Armenier 1823–1835, 87–93. 43 M 2622, fol. 24v–25r.