Armenians in India, 1895
This article is an extract from
THE TRIBES and CASTES of BENGAL. Ethnographic Glossary. Printed at the Bengal Secretariat Press. 1891. . |
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Armenians
IN 1605 Shah 'Abbas invaded Armenia, and transferred 12,000 inhabitants of Julfa, on tbe Araxes, to the neighbourhood of Ispahan, where he allotted them land on the banks of the Zindarud, which subsequenty became the site of a town, since known as New Julfa. While Shah 'Abbas lived, he treated the settlers with remarkable liberality, advancing money without exacting interest, granting the free exercise of their religion, and permitting them to elect a "Kalan-tar." or headman, of their own. No Muhammadan was allowed to reside within the walls, and, as the murder of an Armenian could only be expiated by the rigorous law of retaliation, the inhabitants were respected, and favoured, by the Persians themselves. During the reign of Shah Hussain (1694-1722), however, many of these privileges were repealed, and the slayer of an Armenian was absolved from all punishment on payment of a load of corn. The prosperity of the settlement was destroyed by Shah Mahmud and the Afghans in 1722, but not until after a gallant though unavailing resistance.1
stone of one Khwajah Martinas, who died in 1611.1 It was, however, into Western India that Armenians chiefly congregated. In 1623 Pietro della Valle found the Dutch intermarrying with them; and in 1638 Mandelslo encountered Armenians in Surat and Gujarat. Tavernier,2 moreover, has preserved the name of one Corgia, brought up by Shah Jahan, an excellent wit and poet, much in the King's favour, who had conferred on him many fair commands, though he could never by threats or promises win him to turn Muhammadan. Bender, too, mentions Armenians in Delhi, who were ruining the inland trade of the Dutch by their competition.
If Mr. Glanius is to be relied on, a body of Armenian cavalry, celebrated for its horses and discipline, accompanied the army of Mir Jamlah, in 1662, when he invaded Assam.
Towards the end of the seventeenth century many Armenians resided at Chinsurah, and they possessed "a pretty good garden" opposite Calcutta.. During the latter days of Muhammadan rule the principal Armenian settlement in Bengal was at Saidabad, near Murshidabad, whence were annually exported valuable assortments of piece goods and raw silk.
The Armenians have always been distinguished as enterprising traders throughout Asia, and as early as 1690, when the East India Company was entering upon its marvellous career, Mr. Charnock received3 instructions to employ them to sell the annual shipments in the interior, and buy fine muslins and other valuable goods. The ostensible reason for this preference being that they could transact business with the native traders better than agents of the Company provided with a firman.3 In 1694, again, a proposal was made to the Armenians of Ispahan to sell the goods of the Company, or barter them for silk, money, and "Caramania wool;" but this project failed, as the Armenians themselves imported, by Aleppo, the goods of the Turkey Company. During the eighteenth century, the Armenian community in Bengal prospered, and, favoured by many special grants from the Imperial court, secured much of the inland trade of the province. Several individuals raised themselves to positions of eminence during the civil wars preceding the overthrow of the Mughal power. Coja (Khwajah) Gregory, better known as Gurghin Khan, commanded the artillery of Mir Qasim at the battle of Gheriah, in August, 1763; while his brother, Coja Petrus, or Petrus Arrathoon, was still more intimately connected with the early struggles of the Company, being as Gumastha, or agent, of both Sirajuddaulah, and Mir Qasim, mixed up with many of the intrigues of that eventful period. The latter survived till 1782, when he died, leaving great wealth. At this time the Armenians were often charged, but probably without sufficient reason, with being turbulent and crafty, and doing much injury by thwarting the policy of the English Company. In spite of this accusation, however, they were permitted to reside in Calcutta in 1758; but an order forbidding their dwelling in the smaller factories was in force as late as 1765. The Court of Directors, regarding this busy people as the pioneers of commerce, issued an order that whenever a certain number congregated together, an Armenian church should be built for them.
The history of the Armenian colony at Dacca has not been preserved. It is stated, on doubtful authority, that when Job Charnock returned to Calcutta in 1698, he invited the Armenian merchants in Dacca to settle in the new town; but the first authentic record is a time-worn tombstone in the old churchyard of Tezgaon, which marks the grave of one Avitis, an Armenian trader, who died on the 5th August, 1714. At the middle of the eighteenth century Armenians, as well as Europeans, were extensively engaged in the slave trade, and if we judge of the morality of the time by that described by one of their number, the standard was not a high one. In 1747 a rich Armenian died at Dacca without heirs, and to prevent the estate lapsing to the Nawab, the narrator consented to come forward as a son of the deceased. The perjury is justified on the plea that it prevented "wild beasts from eating the flesh of lambs."1
According to the census of 1866 there were 703 Armenians resident in Calcutta, while on the 6th April, 1876, they numbered 707. In 1872, again, the Armenian population of Bengal proper was only 875, and of that number 710 resided in and around Calcutta, and 113 in Dacca. Mr. I. G. Pogose, in 1870, estimated the Dacca Armenians at 107, of whom 36 were males, 23 females, and 48 children. The professions and occupations of the males were as follows: one was a priest, five landholders, three merchants, one a barrister, five shopkeepers, seven shopmen, and four Government servants. Until comparatively recent times no Armenian could hold land; but under the Muhammadan rule many were farmers of the revenue and executive officers.
The causes which have checked the growth of the Armenians in Eastern India have been recapitulated by a writer in the Calcutta Review,2 who points out that the early settlers were robust, energetic, and frugal men, devoting their whole time and thoughts to trade, while their descendants, lacking many of the peculiar traits of the race, have sadly degenerated. Separation from home influences, and association with alien races, effected a marked change of habits, and, resisting the introduction of European customs, they insensibly adopted many Indian ones. The indolence, moreover, induced by a hot, uncongenial climate, along with a rooted aversion to physical exertion, promoted habits of immorality and intemperance. Early marriages became fashionable, the offspring growing up sickly and tainted by disease. In-breeding still further impaired the race, and only those families who sought or brides in distant cities, or among immigrants from Persia, have inherited the muscular healthy constitutions of the parent stock. As late as a generation ago the Armenians of India were generally illiterate, being totally ignorant of European literature. They spoke and often read Armenian, they conversed fluently in Persian, Urdu, and Bengali; but they were unacquainted with the English language. Of late years, however, although Armenian is till the language of their homes, English is spoken universally, and an English education is considered indispensable. The English costume, too, is always worn, and the national dress is only seen on festive occasions.
The modern Armenian is proverbially hospitable, while his open-handed charity to the poor of all creeds, his benevolence, and sympathy for the destitute and unfortunate of his own faith, and his kindness to his native servants and acquaintances, excite the admiration of his fellow townsmen.
The Catholicos, or Patriarch, of the Armenian church resides at Echmadzin, in Russian Armenia. Not only is he the Primat, but his monastery is the centre where pilgrims join in fraternal union with their brethren of other lands, and from which the Chrism, or holy oil, is brought for the services of the church in the East. The Bishop of Julfa has jurisdiction over all the Armenian churches in India, and by him the priests are inducted, or translated. India has so few attractions for the priesthood, that livings in that country, it is said, can only be got by an offering of twenty Tomans, equivalent to ten guineas. The priests met with in India are always married men, whose wives and families remain at Julfa, as hostages for their return. Five years is the fixed period of their residence, but on application a transfer to another church is often obtained. The greatest objection to this system is, that new arrivals can only converse in Persian and Armenian, while their flock speak Armenian, rarely Persian. Having acquired the vernacular, they are transferred to Singapore, or China, where another language has to be learned, under the same discouraging circumstances.
The position of an Armenian priest in India is an unenviable one. Separated from all his dearest ties, he finds himself in a small community stirred by the influences of strange races, and rival faiths, and dependent on the goodwill and liberality of his brethren. Services, beginning before daybreak, and lasting for six or seven hours, at which the congregation only attend towards the end; fasts twice every week, and during Lent continuing for weeks, tell upon the strongest constitutions. But the interest shown in the spiritual welfare of his flock, the sympathy shown to the sick and dying, and their moral, and generally blameless, lives, are the bonds which bind and endear them to their people.
The four great festivals of the Armenian church are the Nativity, Ascension, Annunciation, and that observed in honour of St. George. These festivals, as in the Greek church, are kept according to the old style; for instance, the Nativity, along with the Epiphany, on the 6th January. The Assumption, however, celebrated by the Greek and Latin churches on the 15th Ausgust, is commemmorated by the Armenian on the Sunday between the 12th and 18th of that month.
The dogmas, rites, and practices of the Armenian church in India1 are identical with those of the parent establishment, being uninfluenced by contact with other Christian churches, but several customs are followed which are not mentioned by writers on such matters. Thus, on the Assumption, raisins wrapped in coloured paper are distributed in the church; and until late years a large pile of dry grass was collected near the church door on Ash Wednesday, and at a certain part of the service the congregation, carrying lighted tapers, defiled out of the building, and set fire to it.
At Easter and Christmas, after service, the priest visits each household, presenting the goodman with a cake of unleavened bread, in return for which he receives a fee, and his attendants wine, sweetmeats, and dyed eggs. Although they disbelieve in the purgatory of the Roman Church, Armenians admit that the spirits of the dead remain till the Day of Judgment in Paradise, or a place of probation. During Christmas and Holy Week, therefore, incense and wax tapers are forwarded to the priest who performs a service at the grave of the deceased relatives. Armenians are forbidden, like the Jews and Muham-
1 For interesting particulars regarding this Christian Sect, see "Histoire, Dogmes, Traditions et Liturgie de l'Eglise Armenienne Orientale." Par E. Dulaurier, Paris, 1855.
madans, to eat blood or things strangled, and on Christmas and Easter the flesh eaten must have been killed by a Christian, and a godfather.
The public declaration of vows is one of the most solemn ceremonies of the Armenians. The person vowing presents the priest with two wax candles and two rupees for each pledge. Two gilt hands with the forefingers and thumbs united, the other fingers extended and adorned with jewels, being taken from the altar are dipped into holy water, and the lips of all present touched, whils the witness kneeling rests his forehead on the floor. The priest, after repeating certain prayers, holds the two hands over the people and blesses them.
Armenians esteem the "Little Gospel" as only second in value to the Bible itself, and are fond of detailing incidents recorded in it. This uncanonical scripture is the "Historia de Nativitate Mariae et de Infantia Salvatoris."1
Last century the Armenians observed many Persian, Bengali, and European customs. The dress of the men consisted of a Persian vest, or Jamah, fastened with a belt (Patka), and loose trousers. Their head-dress was a black brimless hat, about eight inches high. The costume of the women resembled that of the men, but the vests were longer. They wore the hair hanging down loose behind, adorned with strings of pearls, and other gems, and covered with a hat, called Kambhara. Moreover, their teeth were stained with Misi, the hands and feet with Menhdi. It was considered indecorous and improper for the women to speak to, or appear before men in public, and, like the Muhammadan wife, the Armenian had to endure great hardships when most requiring sympathy, the doors and windows of her room were carefully closed against evil spirits for forty days, a fire was kept burning on the threshold, and no one dared to enter the room till mustard seed had been cast on the embers. As a further protection the child was arrayed with strings of amulets and charms.
The amusements of the men were confined to kite-flying, in which pastime much money was lost and won, and to the fighting of rams and game cocks. Native music was, and still is, preferred to European, and dinner parties wound up with "Nach" dancing and singing. At meals tables were not used, but mats and carpets being spread, the guests squatted and ate with their fingers. The Armenian cuisine more nearly resembles that of the Muhammadans than the English, and at feasts the variety of dishes is so embarrassing that the etiquette requiring each guest to taste of every dish becomes positively dangerous.
1 Giles' "Uncanonical Gospels." London, 1852.
1 "The Life and Adventures of Joseph Emin, and Armenian." London, 1792.
2 "The Armenian in London Physically considered," vol. xxx, June, 1858.
1 "J.A.S." of Bengal, August, 1874.
2 "Voyage," Liv. i, c. 7.
3 "Annals of the E.I. Company," iii, 88, 160.
Armenian marriages are ordinarily negotiated by the parents, or guardians. A few days before the wedding the hands and feet of the bride are stained with Menhdi. The bridle trousseau, exhibited on a table, is blesssd by the priest, who takes two rings, dropping them into a glass of wine and consecrates it. The rings are then taken out and placed one on the ring finger of the bride, the other on that of the bridegroom. A portion of the wine being drunk by the bridegroom, he hands the glass to the bride, who tastes it. Sweetmeats wrapped in tinted paper, and a sherbet, known as "Gulab-nabat, are served to the guests..
The marriage ceremony in a few respects differs from that followed in Western Europe. For instance, before entering the church the pair, standing beneath the bell tower, plight their troth in the hearing of the priest, after which they kneel at the altar with their heads covered with veils. Throughout the service the sponsor holds a silver cross over the pair, and when the service ends the priest gives the bridegroom a belt and a cross, which are worn for three days, and can only be removed after the reading of certain prayers, until which time the marriage is not consummated.
As soon as an Armenian expires, the arms are crossed over the chest, and a wax taper being lighted, is placed at the head, while incense is burned in the room. The priest being informed of the death, orders the church bells to be tolled as an intimation to the friends. At the burial the priest, relatives, and friends follow on foot, while the coffin is preceded by persons carrying a cross and torches. The coffin is first of all placed beneath the campanile, and prayers being offered up, it is borne into the church and placed on a catafalque surrounded by tapers, where it remains until the appointed service is read.
In the room where the deceased expired a candle is kept constantly burning for forty days, while on the seventh and fortieth days, as well as on the anniversary of the death, a mass is celebrated in the church, and after the last service a feast, to which all relatives and friends are invited, is given, at which a peculiar kind of Pulao with raisins is handed round.
The future of the Armenian race in India is difficult to predict; but if the tendency to adopt English ideas and ways extends, it must overcome the contrary spirit still influencing the majority. In many respects the Jew and Armenian resemble one another. Cut off from the cradle of their religion and nationality they sojourn apart from the European, and exhibit few sympathies for the Hindu or Muhammadan. Each has preserved an ancient established religion which, ordinarily at least, debars the alien and Gentile from admission into its pale, and each is yearning for a spiritual and temporal supremacy in their original home. With such aspirations, however, it has become the habit with Armenians to educate their boys as English parents do, and so successfully has this been followed out, that several have in competition gained admission into the Army and Indian Civil Service. The education and position of the Armenian female, however, leaves much to be desired.
She is generally brought up with only a superficial knowledge of any language; she leads a secluded, uninteresting life, diversified by attendance at church, and by visits to her relatives, and her sympathies are neither cultivated nor encouraged. Until she is raised to an equality with her husband, and acquires those accomplishments which adorn her European sister, it cannot be predicated of the Armenians that the future is for them altogether bright and cheerful.
Notes
Nil
See also
Armenians in India, 1895
