Caucasian Albania

Aghuank (Old Armenian: Աղուանք Ałuankʿ, Modern Armenian: Աղվանք Aġvank’) is the Armenian name for Caucasian Albania. Armenian authors mention that the name derived from the word "ału" («աղու») meaning amiable in Armenian. The term Aghuank is polysemous and is also used in Armenian sources to denote the region between the Kur and Araxes rivers as part of Armenia. In the latter case it is sometimes used in the form "Armenian Aghuank" or "Hay-Aghuank". The Armenian historian of the region, Movses Kaghankatvatsi, who left the only more or less complete historical account about the region, explains the name Aghvank as a derivation from the word ału (Armenian for sweet, soft, tender), which, he said, was the nickname of Caucasian Albania's first governor Arran and referred to his lenient personality. Movses Kaghankatvatsi and other ancient sources explain Arran or Arhan as the name of the legendary founder of Caucasian Albania (Aghvan) or even of the Iranian tribe known as Alans (Alani), who in some versions was a son of Noah's son Yafet. James Darmesteter, translator of the Avesta, compared Arran with Airyana Vaego which he also considered to have been in the Araxes-Ararat region, although modern theories tend to place this in the east of Iran. The Parthian name for the region was Ardhan (Middle Persian: Arran). In Georgian, it was known as რანი (Rani). In Ancient Greek, it was called . What its inhabitants were called is unknown. ==Geography==

In pre-Islamic times, Caucasian Albania/Arran was a wider concept than that of post-Islamic Arran. Ancient Arran covered all of eastern Transcaucasia, which included most of the territory of the modern-day Azerbaijan Republic and part of the territory of Dagestan. However, in post-Islamic times the geographic notion of Arran reduced to the territory between the Kura and Aras rivers. These boundaries, though, were probably never static—at times the territory of Caucasian Albania included land to the west of the Kura river. Albania or Arran in Islamic times was a triangle of land, lowland in the east and mountainous in the west, formed by the junction of the Kura and Aras rivers, Mil plain and parts of the Mughan plain, and in the pre-Islamic times, corresponded roughly to the territory of the modern-day Republic of Azerbaijan. Classical sources are unanimous in making the Kura River (Cyros) the frontier between Armenia and Albania after the conquest of the territories on the right bank of Kura by Armenians in the 2nd century BC. After 387 AD the territory of Caucasian Albania, sometimes referred to by scholars as "Greater Albania," but according to M. L. Chaumont, it existed earlier as an Armenian city. In a medieval chronicle "Ajayib-ad-Dunia", written in the 13th century by an unknown author, Arran is said to have been 30 farsakhs (200 km) in width, and 40 farsakhs (270 km) in length. All the right bank of the Kura River until it joined with the Aras was attributed to Arran (the left bank of the Kura was known as Shirvan). The boundaries of Arran have shifted throughout history, sometimes encompassing the entire territory of the present-day Republic of Azerbaijan, and at other times only parts of the South Caucasus. In some instances, Arran was a part of Armenia. Medieval Islamic geographers gave descriptions of Arran in general, and of its towns, which included Barda, Beylagan, and Ganja, along with others. ==Ethnogenesis==

Originally, at least some of the Caucasian Albanians probably spoke Lezgic languages close to those found in modern Dagestan; overall, though, as many as 26 different languages may have been spoken in Caucasian Albania. According to the linguist Jost Gippert, the ancestors of the peoples of the Lezgic language group—including the Budukhs, Kryts, Lezgins, Rutulians, Tsakhurs, and others—historically lived in the territory of Caucasian Albania. After the Caucasian Albanians were Christianized in the 4th century, part of the population was assimilated by the Armenians (who dominated in the provinces of Artsakh and Utik that were earlier detached from the Kingdom of Armenia) and Georgians (in the north), while the eastern parts of Caucasian Albania were Islamized and absorbed by Iranian and subsequently Turkic peoples (modern Azerbaijanis). The pre-Islamic population of Caucasian Albania might have played a role in the ethnogenesis of a number of modern ethnicities, including the Azerbaijanis of Qabala, Zaqatala, Shaki, and Oguz; the Armenians of Oghuz and Shaki; the Georgians of Kakhetia and Hereti (Ingiloy); the Rutulians, the Laks, the Lezgins and the Tsakhurs of Daghestan. Alphabet and languages Caucasian Albanian language According to Armenian medieval historians Movses Khorenatsi, Movses Kaghankatvatsi and Koryun, the Caucasian Albanian (the Armenian name for the language is Aghvaneren, the native name of the language is unknown) alphabet was created by Mesrob Mashtots, the Armenian monk, theologian and translator who is also credited with creating the Armenian alphabet. This alphabet was used to write down the Udi language, which was probably the main language of the Caucasian Albanians. Koryun, a pupil of Mesrob Mashtots, in his book The Life of Mashtots, wrote about how his tutor created the alphabet: Then there came and visited them an elderly man, an Albanian named Benjamin. And he (Mashtots) inquired and examined the barbaric diction of the Albanian language, and then through his usual God-given keenness of mind invented an alphabet, which he, through the grace of Christ, successfully organized and put in order. (Azerbaijan State Museum of History) A Caucasian Albanian alphabet of fifty-two letters, bearing resemblance to Georgian, Ethiopian and Armenian characters, survived through a few inscriptions, and an Armenian manuscript dating from the 15th century. This manuscript, Matenadaran No. 7117, first published by Ilia Abuladze in 1937 is a language manual, presenting different alphabets for comparison – Armenian alphabet, Greek, Latin, Syriac, Georgian, Coptic, and Caucasian Albanian among them. The alphabet was titled: "Ałuanicʿ girn ē" (, meaning, "These are Albanian letters"). In 1996, Zaza Aleksidze of the Georgian Centre of Manuscripts discovered at Saint Catherine's Monastery at Mount Sinai, Egypt, a text written on parchment that had been reused in a Georgian palimpsest. In 2001 Aleksidze identified its script as Caucasian Albanian, and the text as an early lectionary dating to perhaps before the 6th century. Many of the letters discovered in it were not in the Albanian alphabet listed in the 15th-century Armenian manuscript. Muslim geographers Al-Muqaddasi, Ibn-Hawqal and Estakhri recorded that a language which they called Arranian was still spoken in the capital Barda and the rest of Arran in the 10th century. became an official language of the Sassanid Empire. At this time, Persian enjoyed even more success than the Caucasian Albanian language and the region was greatly affected by Iran. According to Vladimir Minorsky: "The presence of Iranian settlers in Transcaucasia, and especially in the proximity of the passes, must have played an important role in absorbing and pushing back the aboriginal inhabitants. Such names as Sharvan, Layzan, Baylaqan, etc., suggest that the Iranian immigration proceeded chiefly from Gilan and other regions on the southern coast of the Caspian". The presence of the Persian language and Iranian culture continued during the Islamic era. Religion The original population of the Caucasus followed different pagan religions. Under Achaemenid, Parthian and especially Sassanid influence, Zoroastrianism also grew in the region. Christianity started to spread in the late 4th century in the Sassanid era. The Arab conquest and the Chalcedonian crisis led to severe disintegration of the Church of Caucasian Albania. Starting from the 8th century, much of the local population converted to Islam. By the 11th century there already were conciliar mosques in Partaw, Qabala and Shaki; the cities that were the creed of Caucasian Albanian Christianity. or continued to exist on their own and be known as the Udi people. The Caucasian Albanian tribes of Hereti were converted to Eastern Orthodoxy by Dinar, Queen of Hereti in the 10th century. The religious affairs of this small principality were now officially administered by the Georgian Orthodox Church. In 1010, Hereti became absorbed into the neighbouring Georgian kingdom of Kakheti. Eventually, in the early 12th century, these lands became part of the Georgian Kingdom under David the Builder finalising the process of their Georgianisation. ==History==

The history of Albania before the 6th century BC is unknown. Median and Achaemenid era According to one hypothesis, Caucasian Albania was incorporated in the Median empire, The building of fortifications and gates in and around Darband is traditionally ascribed to the Sassanid Empire. Albania came under strong Armenian religious and cultural influence. Herodotus, Strabo, and other classical authors repeatedly mention the Caspians but do not seem to know much about them; they are grouped with other inhabitants of the southern shore of the Caspian Sea, like the Amardi, Anariacae, Cadusii, Albani (see below), and Vitii (Eratosthenes apud Strabo, 11.8.8), and their land (Caspiane) is said to be part of Albania (Theophanes Mytilenaeus apud Strabo, 11.4.5). In the 2nd century BC parts of Albania were conquered by the Kingdom of Armenia, presumably from Medes The Latin rock inscription close to Boyukdash mountain in Gobustan, Baku, which mentions Legio XII Fulminata, is the world's easternmost Latin inscription known. In Albania, Romans reached the Caspian Sea for the first time. Two denarii, which were unearthed in the 2nd-century BC layer, were minted by Clodius and Caesar. After the 66-65 BC wintering Pompey launched the Iberian campaign. It is reported by Strabo upon the account of Theophanes of Mytilene who participated in it. As testified by Kamilla Trever, Pompey reached the Albanian border at modern Qazakh District of Azerbaijan. Igrar Aliyev showed that this region called Cambysene was inhabited mainly by stock-breeders at the time. When fording the Alazan river, he was attacked by forces of Oroezes, King of Albania, and eventually defeated them. According to Plutarch, Albanians "were led by a brother of the king, named Cosis, who as soon as the fighting was at close quarters, rushed upon Pompey himself and smote him with a javelin on the fold of his breastplate; but Pompey ran him through the body and killed him". Plutarch also reported that "after the battle, Pompey set out to march to the Caspian Sea, but was turned back by a multitude of deadly reptiles when he was only three days march distant, and withdrew into Lesser Armenia". The first kings of Albania were certainly the representatives of the local tribal nobility, to which attest their non-Armenian and non-Iranian names (Oroezes, Cosis and Zober in Greek sources). The population of Caucasian Albania of the Roman period is believed to have belonged to either the Northeast Caucasian peoples According to Strabo, the Albanians were a group of 26 tribes which lived to the north of the Kura river and each of them had its own king and language. Strabo wrote of the Caucasian Albanians in the 1st century BC: Albania is also mentioned by Dionysius Periegetes (2nd or 3rd century AD) who describes Albanians as a nation of warriors, living by the Iberians and the Georgians. In 1899 a silver plate featuring Roman toreutics was excavated near Azerbaijani village of Qalagah. The rock inscription near the south-eastern part of Boyukdash's foot (70 km from Baku) was discovered on June 2, 1948, by Azerbaijani archaeologist Ishag Jafarzadeh. The legend is IMPDOMITIANO CAESARE·AVG GERMANIC L·IVLIVS MAXIMVS> LEG XII·FVL. According to Domitian's titles in it, the related march took place between 84 and 96. The inscription was studied by Russian expert Yevgeni Pakhomov, who assumed that the associated campaign was launched to control the Derbent Gate and that the XII Fulminata has marched out either from Melitene, its permanent base, or Armenia, where it might have moved from before. Pakhomov supposed that the legion proceeded to the spot continually along the Aras River. The later version, published in 1956, states that the legion was stationing in Cappadocia by that time whereas the centurion might have been in Albania with some diplomatic mission because for the talks with the Eastern rulers the Roman commanders were usually sending centurions. In 1953 twelve denarii of Augustus were unearthed. This invasion promoted an alliance between Rome and the Albanians that was reinforced under Antoninus Pius in 140 AD. Sassanians occupied the area around 240 AD but after a few years, the Roman Empire regained control of Caucasian Albania. In 297 the treaty of Nisibis stipulated the reestablishment of the Roman protectorate over Caucasian Iberia and Albania. But fifty years later Rome lost the area that since then remained an integral part of the Sasanian Empire. Parthian period Under Parthian rule, Iranian political and cultural influence increased in the region. Whatever the sporadic suzerainty of Rome, the country was now a part—together with Iberia (East Georgia) and (Caucasian) Albania, where other Arsacid branches reigned—of a pan-Arsacid family federation. but retained its monarchy; the Albanian king had no real power and most civil, religious, and military authority lay with the Sassanid marzban (military governor) of the territory. The Roman Empire again obtained control of Caucasian Albania as a vassal state for a few years around 300 AD, but then the Sassanids regained control and subsequently dominated the area for centuries until the Arab invasions. Albania was mentioned among the Sassanid provinces listed in the trilingual inscription of Shapur I at Naqsh-e Rustam. with the Entourage of Georgian, Abkhazian and Caucasian Albania Kings for Their Christening'' . Zakarid church of Tigran Honents, Ani, 1215. In the middle of the 4th century, King Urnayr of Albania arrived in Armenia and was baptized by Gregory the Illuminator, but Christianity spread in Albania only gradually, and the Albanian king remained loyal to the Sassanids. After the partition of Armenia between Byzantium and Persia (in 387 AD), Albania with Sassanid help was able to seize from Armenia all the right bank of the river Kura up to river Araxes, including Artsakh and Utik. By the end of the 5th century, the ancient Arsacid royal house of Albania, a branch of the ruling dynasty of Parthia, became extinct, and in the 6th century, it was replaced by princes of the Persian or Parthian Mihranid family, who claimed descent from the Sassanids. They assumed the Persian title of Arranshah (i.e. the Shah of Arran, the Persian name of Albania). The Mihranid dynasty survived under Muslim suzerainty until 821–22. In the late 6th to early 7th centuries the territory of Albania became an arena of wars between Sassanid Persia, Byzantium, and the Khazar Khanate, the latter two very often acting as allies against Sassanid Persia. In 628, during the Third Perso-Turkic War, the Khazars invaded Albania, and their leader Ziebel declared himself Lord of Albania, levying a tax on merchants and the fishermen of the Kura and Araxes rivers "in accordance with the land survey of the kingdom of Persia". Most of Transcaucasia was under Khazar rule before the arrival of the Arabs. According to Peter Golden, "steady pressure from Turkic nomads was typical of the Khazar era, although there are no unambiguous references to permanent settlements", while Vladimir Minorsky stated that, in Islamic times, "the town of Qabala lying between Shirvan and Shakki was a place where Khazars were probably settled". This, due to the fact that after the partition of the Kingdom of Armenia by Persia and Byzantium in 387 AD, the Armenian provinces of Artsakh and Utik were disassociated from the Armenian kingdom and included by Persians into a single province (marzpanate) called Aghvank (Arran). This new unit included: the original Caucasian Albania, found between the River Kura and the Great Caucasus; tribes living along the Caspian shore; as well as Artsakh and Utik, two territories now detached from Armenia. invented the Gargarean ("Caucasian Albanian") alphabet in the 5th century, after creating the Armenian script (art by Francesco Maggiotto, 1750–1805). The Armenian medieval atlas Ashkharhatsuyts (Աշխարացույց), compiled in the 7th century by Anania Shirakatsi (Անանիա Շիրակացի, but sometimes attributed to Movses Khorenatsi as well), categorizes Artsakh and Utik as provinces of Armenia despite their presumed detachment from the Armenian Kingdom and their political association with Caucasian Albania and Persia at the time of his writing. Shirakatsi specifies that Artsakh and Utik are "now detached" from Armenia and included in "Aghvank," and he takes care to distinguish this new entity from the old "Aghvank strictly speaking" (Բուն Աղվանք) situated north of the river Kura. Because it was more homogeneous and more developed than the original tribes to the north of the Kura, the Armenian element took over Caucasian Albania's political life and was progressively able to impose its language and culture. The Armenian population of Artsakh and Utik remained in place as did the entire political, social, cultural and military structure of the provinces. In the 5th century, early medieval historian Khorenatsi (Խորենացի) testifies that the population of Artsakh and Utik spoke Armenian, with the River Kura, in his words, marking the "boundary of Armenian speech" (... զեզերս հայկական խօսիցս). though this does not mean that its population consisted exclusively of ethnic Armenians. Whatever little is known about Caucasian Albania after 387 AD comes from the Old Armenian text History of the Land of Aghvank (Պատմություն Աղվանից Աշխարհի) by the Armenian author Movses Kaghankatvatsi (also known as Movses Daskhurantsi), which in essence is the history of Armenia's provinces of Artsakh and Utik. Khorenatsi states that "aghu" was a nickname given to Prince Arran, whom the Armenian King Vologases I (Vagharsh I) appointed as governor of northeastern provinces bordering on Armenia. According to a legend reported by Khorenatsi, Arran was a descendant of Sisak, the ancestor of the Siunids of Armenia's province of Syunik, and thus a great-grandson of the ancestral eponym of the Armenians, the Forefather Hayk. Kaghankatvatsi and another Armenian author, Kirakos Gandzaketsi, confirm Arran's belonging to Hayk's bloodline by calling Arranshahiks "a Haykazian dynasty". in Karabagh, where in the 5th century Mesrob Mashtots set up the first school to use his Armenian alphabet In Kaghankatvatsi's History and in the historical text of the Armenian early medieval author Agathangelos, the Kingdom of Aghvank's feudal system, including its political terminology, was Armenian. As in Armenia, nobles of Aghvank are referred to by the terms nakharars (նախարար), azats (ազատ), hazarapets (հազարապետ), marzpets (մարզպետ), shinakans (շինական), etc. Princely families of Caucasian Albania were also included in the Table of Armies called "Zoranamak" (Arm. Զորանամակ) of the Kingdom of Armenia which determined military obligations of key aristocratic families before the Armenian King in times of war. Identifiably Armenian are also most if not all toponyms found in the History. Not only are the names of most towns, villages, mountains, and rivers uniquely Armenian morphologically, exactly the same toponyms were and are still found in other parts of historical Armenia. They include the root kert ("town") for towns (Arm.: կերտ, such Dastakert, Hnarakert – compare with Tigranakert or modern Stapanakert in Nagorno Karabakh), After the partition, the capital city of Caucasian Albania was moved from the territories on the eastern bank of the River Kura (referred to by Armenians "Aghvank Proper," Arm. Բուն Աղվանք) to Partav, located in the former Armenian province of Utik. This was followed by the transfer of the Seat of the Kingdom of Albania's religious leader (Katholicos) from territories north of Kura to Partav. In about 330 AD, the grandson of St. Gregory, St. Grigoris, ecumenical head of the eastern provinces of Armenia, was designated bishop for the Kingdom of Aghvank. Mausoleum interning Grigoris’ remains, the Amaras Monastery stands as the oldest dated monument in Nagorno Karabakh. Amaras was started by St. Gregory and completed by St. Grigoris himself. According to tradition, the Amaras Monastery housed the first Armenian school in historical Armenia, which was opened early in the 5th century by the inventor of the Armenian alphabet St. Mesrob Mashtots. St. Mesrob Mashtots was intensely active in preaching Gospel in Artsakh and Utik. Movses Kaghankatvatsi's History dedicates four separate chapters to St. Mashtots’ mission, referring to him as "enlightener" and "saint" (chapters 27, 28 and 29 of Book One, and chapter 3 of Book Two). Overall, St. Mesrob made three trips to the Kingdom of Albania where he toured not only the Armenian lands of Artsakh and Utik but also territories to the north of the River Kura. One of the consequences of this was that the Armenian language progressively supplanted Albanian as the language of church and state (and only if there was any single "Albanian" language in the first place which is doubtful because the population of Albania/Aghvank was described as consisting of as many 26 different tribes). Christianization The polytheistic religion of Albania was centered on the worship of three divinities, designated by Interpretatio Romana as Sol, Zeus, and Luna. Christianity started to enter Caucasian Albania at an early date, according to Movses Kaghankatvatsi, as early as during the 1st century. The first Christian church in the region was built by St. Eliseus, a disciple of Thaddeus of Edessa, at a place called Gis. Shortly after Armenia adopted Christianity as its state religion (301 AD), the Caucasian Albanian king Urnayr went to the See of the Armenian Apostolic Church to receive baptism from St. Gregory the Illuminator, the first Patriarch of Armenia. In 498 AD (in other sources, 488 AD) in the settlement named Aluen (Aghuen) (present-day Agdam District of Azerbaijan), an Albanian church council convened to adopt laws further strengthening the position of Christianity in Albania. Albanian churchmen took part in missionary efforts in the Caucasus and Pontic regions. In 682, the catholicos, Israel, led an unsuccessful delegation to convert Alp Iluetuer, the ruler of the North Caucasian Huns, to Christianity. The Albanian Church maintained a number of monasteries in the Holy Land. In the 7th century, Varaz-Grigor, ruler of Albania, and "his nation" were christened by Emperor Heraclius at Gardman. After the overthrow of Nerses in 705, the Caucasian Albanian elite decided to reestablish the tradition of having their Catholicoi ordained through the Patriarch of Armenia, as it was the case before 590. This event is generally regarded as the abolition of the Church of Caucasian Albania, and the lowering of its denominational status to that of a Catholicate within the body of the Armenian Apostolic Church. Islamic era Sassanid Albania fell to the Islamic conquest of Persia in the mid-7th century and was incorporated into the Rashidun Caliphate. King Javanshir of Albania, the most prominent ruler of Mihranid dynasty, fought against the Arab invasion of caliph Uthman on the side of Sassanid Iran. Facing the threat of the Arab invasion on the south and the Khazar offensive on the north, Javanshir had to recognize the caliph's suzerainty. The Arabs then reunited the territory with Armenia under one governor. and was referred to as such by medieval Armenian historians; on its place sprang a number principalities, such as that of the Armenian principality and kingdom of Khachen, along with various Caucasian, Iranian and Arabic principalities: the principality of Shaddadids, the principality of Shirvan, the principality of Derbent. Most of the region was ruled by the Persian Sajid dynasty from 890 to 929. The region was at times part of the Abbasid province of Armenia based on numismatic and historical evidence. Early Muslim ruling dynasties of the time included Rawadids, Sajids, Salarids, Shaddadids, Shirvanshahs, and the Sheki and Tiflis emirates. The principal cities of Arran in early medieval times were Barda (Partav) and Ganja. Barda reached prominence in the 10th century, and was used to house a mint. Barda was sacked by the Rus and Norse several times in the 10th century as a result of the Caspian expeditions of the Rus. Barda never revived after these raids and was replaced as capital by Baylaqan, which in turn was sacked by the Mongols in 1221. After this Ganja rose to prominence and became the central city of the region. The capital of the Shaddadid dynasty, Ganja was considered the "mother city of Arran" during their reign. The territory of Arran became a part of the Seljuk empire, followed by the Ildegizid state. It was taken briefly by the Khwarizmid dynasty and then overran by Mongol Hulagu empire in the 13th century. Later, it became a part of Chobanid, Jalayirid, Timurid, and Safavid states. ==In Azerbaijani historiography==

The history of Caucasian Albania has been a major topic of Azerbaijani revisionist theories, which came under criticism in Western and Russian academic and analytical circles, and were often characterized as "bizarre" and "futile". In his article "The Albanian Myth", Russian historian and anthropologist Victor Schnirelmann states that Azerbaijani academics have been "renaming prominent medieval Armenian political leaders, historians and writers, who lived in Nagorno-Karabakh and Armenia into "Albanians"". Schnirelmann argues that these efforts were first launched in the 1950s and were directed towards "ripping the population of early medieval Nagorno Karabakh off from their Armenian heritage" and "cleansing Azerbaijan of Armenian history". In the 1970s, Azerbaijan made a transition from ignoring, discounting or concealing Armenian historical heritage in Soviet Azerbaijan to misattributing and mischaracterizing it as examples of Azerbaijani culture by arbitrarily declaring "Caucasian Albanians" as ancestors of modern Azerbaijanis. In this regard, Thomas de Waal, a scholar at the Carnegie Endowment for International Peace, writes about the political context of Azerbaijan's historical revisionism: This rather bizarre argument has the strong political subtext that Nagorno Karabakh had in fact been Caucasian Albanian and that Armenians had no claim to it. Schnirelmann states that a significant revisionist method used by Azerbaijani scholars was "re-publishing of ancient and medieval sources, where the term "Armenian state" was routinely and systematically removed and replaced with "Albanian state". American author George Bournoutian gives examples of how that was done by Ziya Bunyadov, vice-chairman of Azerbaijani Academy of Sciences, who earned the nickname of "Azerbaijan’s foremost Armenophobe". According to de Waal: Buniatov’s scholarly credentials were dubious. It later transpired that the two articles he published in 1960 and 1965 on Caucasian Albania were direct plagiarism. Under his own name, he had simply published, unattributed, translations of two articles, originally written in English by Western scholars C.F.J. Dowsett and Robert Hewsen. Hewsen, a historian from Rowan College and the acknowledged authority in this field, wrote in his volume Armenia: A Historical Atlas, published by University of Chicago Press: According to de Waal, a disciple of Bunyadov, Farida Mammadova, has "taken the Albanian theory and used it to push Armenians out of the Caucasus altogether. She had relocated Caucasian Albania into what is now the Republic of Armenia. All those lands, churches, and monasteries in the Republic of Armenia—all had been Albanian. No sacred Armenian fact was left un-attacked". De Waal describes Mammadova as a sophisticated end of what "in Azerbaijan has become a very blunt instrument indeed". Both Ziya Bunyadov and Farida Mammadova are known for their anti-Armenian public pronouncements and pamphlets. Historical revisionism in Azerbaijan supported a number of policies on the ground, including cultural vandalism directed against Armenian monuments in Soviet and post-Soviet Azerbaijan. Furthermore, mischaracterization of Armenian khachkars as supposedly non-Armenian monuments of Caucasian Albania was associated with acts of cultural vandalism against Armenian historical monuments in Nakhichevan. Adam T. Smith, an anthropologist and associate professor of anthropology at the University of Chicago, called the removal of the khachkars "a shameful episode in humanity's relation to its past, a deplorable act on the part of the government of Azerbaijan which requires both explanation and repair". Smith and other scholars, as well as several United States Senators, signed a letter to the UNESCO and other organizations condemning Azerbaijan's government. Azerbaijan instead contends that the monuments were not of Armenian, but of Caucasian Albanian, origin, which, per Thomas De Waal, did not protect "the graveyard from an act in the history wars". Anti-Armenian cultural vandalism in Azerbaijan perpetrated with the use of revisionist theories on Caucasian Albania was also noted in northern Azerbaijan, where Norwegian archeologists were involved in the restoration of an Armenian-Georgian church in the village of Kish near the city of Shaki. Azerbaijanis erased Armenian inscriptions on the church's walls, which led to by an official complaint by Norwegian foreign ministry. Furthermore, revisionist theories about Caucasian Albania have also been used by Azerbaijani statesmen in the ongoing Azerbaijani-Georgian dispute over the territorial status of David Gareja monastery complex, a Georgian spiritual and historical monument partially located on the territory of Azerbaijani Republic. David Gareja is a rock-hewn Georgian Orthodox monastery complex in the Kakheti region of Eastern Georgia, on the semi-desert slopes of Mount Gareja, some 60–70 km southeast of Georgia's capital Tbilisi. Giorgi Manjgaladze, Georgia's deputy foreign minister proposed that Georgia would be willing to exchange other territory for the remainder of David Gareja because of its historical and cultural significance to the Georgians. Baku disapproves of this land swap, and in April 2007, Azerbaijan's deputy foreign minister Khalaf Khalafov told a press conference in Baku that it was "out of the question" for Azerbaijan to "give up its claims to the borderlands" including David Gareja. Khalafov then stated that the monastery "was home to the Caucasian Albanians, who are believed to have been the earliest inhabitants of Azerbaijan". Georgian art historian Dimitri Tumanishvili dismissed this claim and stated that the complex "is covered in the work of Georgian masters". "There are Georgian inscriptions everywhere dating back to the sixth century," he said, "There are no traces of another culture there. After that, I don’t think you need any further proof." == See also ==