Armenia–India relations

Armenia–India relations

Armenia	India
Diplomatic mission
New Delhi	Yerevan

International relations between Armenia and India have been described as amicable. In 2022, it was reported that the two nations were exploring the possible of long-term military cooperation.

History

Early history

Armenians are believed to have traveled to India, when some Armenians joined the auxiliary elements of the forces under the command of Alexander the Great when he crossed Armenia en route to India. The earliest documented references to the mutual relationship of Armenians and Indians are found in Cyropaedia (Persian Expedition), an ancient Greek work by Xenophon (430 BC – 355 BC). These references indicate that several Armenians travelled to India, and they were well aware of land routes to reach India, as also the general and political geography, socio-cultural milieu, and economic life of the Indian subcontinent.

According to Zenob Glak, one of the first disciples of Gregory the Illuminator, the patron saint of Armenia, at least 7 Hindu cities were established in Armenia sometime around 349 B.C. The institution of Nakharar was founded by Hindu Kings from even earlier. Zenob wrote that the colony was established by two Indian princes from Ujjain who had invaded Armenia. Under the Hindu rulers, the cities flourished until the dawn of Christianity in Armenia in 301 A.D. The ruins of the Saint Karapet Monastery, now in Turkey, stands at the site of the Hindu temples. Literary evidence indicates the existence of Indian settlements in Armenia as early as 149 BC. The settlements were established in Taron, Greater Armenia (roughly corresponding to the Muş Province of present-day Turkey) by two Indian Princes, their families and retinue, on land provided by the then rulers of Armenia.

An archive directory (published 1956) in Delhi states that Armenian merchant-cum-diplomat Thomas of Cana arrived on the Malabar Coast in 780 AD using the overland route. Thomas was an affluent merchant dealing chiefly in spices and muslins. He was also instrumental in obtaining a decree, inscribed on a copperplate, from the Chera Dynasty, which conferred several commercial, social and religious privileges for the regional Saint Thomas Christians. In current local references, Thomas of Cana is known as Knayi Thomman or Kanaj Tomma, meaning "Thomas the merchant". Armenians had trade relations with several parts of India, and by the 7th century a few Armenian settlements had appeared in the present-day state of Kerala on the Malabar Coast. Armenians controlled a large part of the international trade of the area, particularly in precious stones and quality fabrics.

Medieval history

Mughal emperor Akbar (1556–1605), invited Armenians to settle in Agra in the 16th century, and by the middle of the 19th century, Agra had a sizeable Armenian population. Armenian traders visited Agra during the Mughal Empire. By an imperial decree, Armenian merchants were exempted from paying taxes on the merchandise imported and exported by them, and they were also allowed to move around in the areas of the Mughal Empire where entry of foreigners was otherwise prohibited. In 1562, an Armenian Church was constructed in Agra. From the 16th century onwards, the Armenians (mostly from Persia) formed an important trading community in Surat, the most active Indian port of that period, located on the western coast of India. The port city of Surat used to have regular sea borne to and fro traffic of merchant vessels from Basra (in present-day Iraq) and Bandar Abbas (in present-day Iran). Armenians built two Churches and a cemetery in Surat. A tombstone in the city, dating back to 1579, bears Armenian inscriptions. The second Church was built in 1778 and was dedicated to Mary. An Armenian language manuscript written in 1678, currently preserved in Saltikov-Shchedrin Library, St. Petersburg, has an account of a permanent colony of Armenians in Surat. The Armenians settled in Chinsurah, near Calcutta, West Bengal, and in 1697 built a Church there. This is the second oldest Church in Bengal and is still in well preserved on account of the care of the Calcutta Armenian Church Committee. In 1712, the Armenian Church of Chennai was built and there was a significant Armenian community in Chennai with valuable contributions to the city. Most notable was Coja Petrus Uscan who built the Marmalong bridge as charity.

Modern history

Indian President Sarvepalli Radhakrishnan visited the Armenian Soviet Socialist Republic in September 1964, and Prime Minister Indira Gandhi visited in June 1976.

India recognized Armenia on 26 December 1991, three months after it declared independence from the Soviet Union. Diplomatic relations between India and Armenia were established on 31 August 1992. India opened its embassy in Yerevan on 1 March 1999. Armenia, which had opened an honorary consulate in April 1994, established its embassy in New Delhi in October 1999.

Armenian Presidents Levon Ter-Petrosyan, Robert Kocharyan and Serzh Sargsyan visited India in 1995, 2003 and 2017 respectively.

In 2019 after an interview with WION, Prime Minister Nikol Pashinyan has stated that Armenia supports India in the Kashmir conflict between India and Pakistan.

Armenia signed an agreement to purchase four Swathi Weapon Locating Radars for US$40 million from India in March 2020. In September 2022, Armenia signed an agreement worth ₹2,000 crore (US$250 million) to purchase four batteries of Pinaka multi-barrel rocket launchers, anti-tank rockets, and various types of ammunition from India.

Armenian community in India

Main article: Armenians in India

The Indians in Armenia 130 B.C.‑300 A.D

Armenian scholars are well aware of the existence of an ancient Indian colony in Armenia, a fact that has been overlooked by Indians. The knowledge of this colony is credited to Zenob, a Syrian native of Glak (Klag), possibly equivalent to Kerak in Armenia. Zenob, who later became an ecclesiastic in the town of Nystra in Cappadocia, accompanied St. Gregory the Illuminator on a mission to smash idols in Armenia around 304 A.D. Under St. Gregory's instructions, Zenob documented this expedition and the encounters with Indian idolaters in Tarôn (Darôn), which was later translated from its original Syriac version to Armenian, though with some revisions. Zenob's firsthand narrative provides insights into early monastic history and relic worship, as he was closely associated with the Indians during his tenure as Abbot at the Convent of the Nine Springs, established by St. Gregory on the former Indian temple's site. This convent, also known as the convent of Glak, became renowned in Armenia during Zenob's time.

Zenob recounts the story of the Indian chiefs Gisanê and Demetr, who, after a failed rebellion against King Dinaskhé, sought refuge in Armenia under the protection of Valarsaces, the first Arsacide monarch. They were granted the canton of Tarôn where they founded the town of Vishap. Despite being later executed by the Armenian king, their sons Kouar, Meḷtes, and Hoṛian continued to rule Tarôn, establishing 3 villages named after themselves and constructing 2 temples dedicated to their gods on a hill called Kharkhê. Their descendants served as priests, with twelve villages supporting the temple services. The story continues with the arrival of St. Gregory, who faced resistance from the Indian inhabitants of Tarôn. Violent clashes ensued, resulting in many casualties, including the chief priest and his son. Despite the fierce battles, the Indians eventually surrendered, with thousands converting to Christianity and others being exiled. St. Gregory destroyed the idols and temples, replacing them with a church and a wooden cross. More than 5,000 idolaters submitted to baptism, and 438 persons, the sons of priests, or temple servants, who remained obdurate, had their heads shaved and were transported to Phaitakaran, near the shores of the Caspian.

Zenob provides intriguing insights into the characteristics of the Indian inhabitants of Tarôn. He describes them as having dark skin, unattractive appearances, and long hair, which held significance as a sacred symbol. Gisanê, their leader, and his followers all adorned themselves with long hair, a practice that persisted even after their conversion to Christianity. Zenob notes that the Indians clandestinely adhered to their former beliefs and continued the tradition of long hair among their children. The priests belonged to the lineage of the chiefs and may have claimed divine descent, suggesting a hierarchical structure without Brahmins. Despite adopting some Armenian customs, such as names like Artzan, they retained distinct physical features that set them apart from their Armenian neighbors. While their chiefs may have intermarried with the neighboring Hashtiankh clan, these Indians remained a unique community, preserving their traditions amidst the cultural exchange with Armenia.

From these certain conclusions may be drawn:

• These Indians were an aboriginal tribe, i.e. they were non‑Aryans. Their black skins and ugly features, as well as the absence of Brahmans, prove that.
• They wandered to Armenia in the reign of Valarsaces, 149‑127 B.C. This is the period when the Śakas were invading and Greek princelings harrying Kabul, the North-Western Punjab, and the Indus Valley. It is reasonable to suppose that they fled in consequence of these troubles; and their flight to Armenia is paralleled by the subsequent flight of the Mamikonians from China.
• They called their first town Vishap — the Armenian equivalent for Nagpur.

Philology can indeed aid in further understanding the names mentioned in Zenob's account. While Dinaskhê and Hoṛian remain unidentified, Mr. Ellis suggests that the suffix "khê" might indicate the formation of names for territories or tribes rather than individual names. This speculation implies that Dinaskhê could signify the ruler of a tribe with a similar name rather than a specific king.

Kouar is thought to be a variation of the Prakrit Kuar, which corresponds to the Sanskrit and Pali term Kumāra, meaning “a young prince”. Similarly, Meḷtes, also known as Avdall's Meguti, could be derived from the Sanskrit word mahat, meaning “great”. It is worth noting that Kuar and Mahto are still used as honorific titles in some cultures today.

By analyzing the linguistic roots and possible meanings of these names, philology offers valuable insights into the identities and roles of the characters mentioned in Zenob's narrative. It provides a framework for interpreting these names within their cultural and historical context, shedding light on the significance of these figures in the ancient Indian-Armenian context. Zenob's references to Demetr and Gisanê (Kisanê) offer insights into their potential identities as deities in the Indian-Armenian context. Demetr is speculated to be a compound of Mitra, with the possibility of being Devamitra; however, there are no further details available about this deity. On the other hand, Gisanê is described as a figure with long hair who could inflict blindness and death upon his enemies, with his worshippers facing west during their devotions.

Scholars have suggested that Gisanê may be identified with Krishna, a prominent deity in Hindu mythology. While the standard Prakrit and Pali form of Krishna is Kanha, Kisina is considered a possible variant, found in names like Keśin and Kiśen. The similarities in attributes between Gisanê and Krishna, such as dark complexion, association with the underworld and setting sun, and the ability to inflict death, further support this connection. Krishna is known as the God of love, dance, and death, often equated with Dionysos in Greek mythology. Both deities share common traits related to darkness, regeneration, and the power to bring about death.

The notion that both Demetr and Gisanê were likely forms of solar deities aligns with the understanding of their attributes and roles in the mythological context. The priests of the Sun-god in Multan, who could cast darkness and death, also reflect elements of this solar deity archetype. Overall, the parallels drawn between Gisanê and Krishna suggest a potential cultural exchange between Indian and Armenian religious practices, highlighting the interconnectedness of ancient mythologies.

The mention of Gisanê and the Indians with long, braided hair in Zenob's account sheds light on the cultural significance of hair in ancient Indian and Armenian societies. The Rajputs in Northern India, known for their long hair that they consider sacred, have preserved this tradition as a mark of pride. Similar practices of wearing long hair are observed among the Tamils, certain ascetics, and the Sikhs, with the latter mostly being of Jat origin influenced by the Rajputs.

The connection between Gisanê and Krishna, both characterized by long hair, suggests a shared cultural and religious heritage between the Indian and Armenian communities. Colonel Tod's theories on the westward migrations of the Yadavas, who were Krishna's fellow-countrymen and worshippers, provide insight into the possible ancestral links between the Indian and Armenian people. The Yadavas resided along the lower Indus River, where Krishna was revered, indicating a potential connection between the two groups.

The idea that the Armenian Indians could have originated from the same aboriginal tribes as the western Rajput clans, from which the Yadavas were possibly descended, presents a compelling hypothesis on the shared ancestry and cultural ties between these communities. This insight underscores the complex interplay of migration, cultural exchange, and religious practices that shaped the ancient Indian-Armenian relationship and highlights the enduring influence of these traditions on both societies. Zenob's account provides intriguing insights into the potential connections between Gisanê, Krishna, and Dionysos as interchangeable names for the same deity, suggesting a cultural overlap between Indian and Greek mythologies. The mention of Demetr and Gisanê as some of the earliest Indian idols, distinct from Brahmanical traditions, highlights the diversity of religious practices in ancient India and the significance of these deities in non-Brahmanical contexts.

The westward migration of these Indians, as documented by Zenob, represents an early example of such movements, shedding light on the interaction and exchange of cultures across regions. While migrations of this nature were relatively uncommon, examples such as the gypsies and the Indians taken captive by Timur to Samarkand demonstrate historical instances of population movements and cultural diffusion.

Overall, Zenob's account offers a valuable glimpse into a lesser-known chapter of history, providing insights into the religious beliefs, migration patterns, and cultural exchanges between Indian and Armenian societies. The parallels drawn between deities like Gisanê, Krishna, and Dionysos underscore the interconnectedness of mythologies and the enduring impact of these spiritual traditions on diverse cultures. Through Zenob's preservation of this historical narrative, we gain a deeper understanding of the complexities and nuances of ancient civilizations and their shared heritage.

Cultural relationship

Hov Arek Armenian Dance, the national dance of Armenia

Indian Classical Dance "Manipuri"

Armenia and India organised a joint issuing of postage stamps, illustrating the cultural heritage of the two nations. The Indian Manipuri classical dance of Meitei civilization, and the Armenian Hov Arek, are referred to as the "National Dances" (of India and Armenia respectively) during the Armenia-India joint issue of postage stamps.

Armenian genocide recognition

See also: Armenian genocide recognition

India has not recognized the Armenian genocide. However, during World War I, when India was under British colonial rule, the country found itself at war against the Ottoman Empire, the predecessor of Turkey. Many Armenians sought refuge in India, most notably in Calcutta. With the relations between India and Turkey worsened since the 2010s, mainly due to Turkey's open support for Pakistan, which also shares similar stance with Turkey, there has been growing call for recognition of the genocide in India. For the first time, under the Premiership of Narendra Modi, the Indian embassy in Armenia has mentioned the genocide and Indian ambassador Kishan Dan Dewal also paid respect to the victims of the genocide in 2021.

Diplomacy

Armenia

• New Delhi (Embassy)

India

• Yerevan (Embassy)

See also

• Armenian Church, Chennai
• Armenian Church of St. John the Baptist
• Armenian cemetery in Hyderabad
• Armenians in India
• Hinduism in Armenia
• India–Russia relations
• Armenia–Pakistan relations