PART I. ORIGINAL ESSAYS

In 1920s it was Nikolai Kozlovsky, a notably prolific journalist in the Soviet Russia, who repeatedly focused on Assyrian issues in many communistic newspapers at the time. Certainly his publications were made much in the vein of communistic ideas of Bolsheviks who tried to reduce every political or social event to a form of class contempt and anti-imperialistic propaganda. At the same time the facts he collected in his works might add much to the objectivity and to reality rather than not. As a result, an Assyrian-language book by N. L. Kozlovsky came out in Tiflis in 1932 under the title "Crimes of Missionaries in the Near Asia and Agony of Assyrians". The book was translated by Shleemun Bet-Lazar, the chief editor for the newspaper "Kokhva D'Madnkha" ("The Star of the East").

Here below is one of the first al1icles by N. L. Kozlovsky kindly offered to our attention from personal archive of Mr. Khuno Teimurazov.

POLITICAL REASONS FOR "EXTREMELY GOOD CARE" FOR ASSYRIANS

By N . Kozlovsky

Aissors or Assyrians, or Syro-Chaldeans as described in the archives of the Russian Empire used to occupy the part of Van and Bitliss vilayett, western coast of the Urmia Lake, Salmas, Syria and partly Mesopotamia. The major population of Aissors occupied the joint territory between borders of Turkey and Persia, and therefore this territory has become somewhat the strategic knot between Persia, Azerbaijan, Turkish Anatolia and Mesopotamia. Some amount of Aissors was dispersed beyond Minor Asia, namely in India, Trans Caucasus, Russia and America.

All Assyrians with some exception in areas where they have been assimilated with Turks or Kurds still remain Christians who fall into some separated religious groups, 1) Syro-Chaldean Catholics who previously were Maronites and Jacobites in Mosul and Syria; 2) Orthodox Aissors; 3) Nestorian Aissors who inhabited highland territories like Hakkjari and Van villayett.

Furthermore there is some amount of Aissors converted in American, German Protestant, and Anglican Church missions. Among the religious groups the most typical and distinctive is a group of Ashirat Nestorians or tribal Aissors who inhabit impassible mountains. They have know liberty and courage of independent highlanders, and if so they are no different than their neighbors, the free Kurdish tribes. Unlike other Aissors Ashirat Aissors used to be densely populated and were hard to be influence by European Church missions.

Nestorians obviously had and probably still have now a specific organization of life and religion. At its helm it has Patriarch Mar Shimun who is invested with full religious and secular life powers. He does his ministry for tribes through very wild yet very powerful and authoritative clergy. Patriarchal status is to be succeeded only by someone from Mar Shimun dynasty (Saint Simon). Legend has it that this dynasty dates back to the time of Simon, brother to Jesus Christ. People's masses were totally submitted to the rule of its clergy, but in terms of politics they were equally independent of Turkish administration as they did not pay any levies and never sent their young men to serve in the army.

Assyrians had been in the focus of many Christian missions, which sustained continuous feuds between them trying to win Assyrians over long before the last "great" world war conflict.

The tug of war between different missionaries in their pursuit of Assirians' "souls" in Persia (Urmia) has an age old history (first missionaries in Persia were Dominicans who built a monastery at Isfagan in 1604. Basically we shall emphasize conversion of Armenians, Jacobites and Nestorians into Catholicism. From their first initiatives Catholic, Anglican and probably American missionaries were put under control by Russian diplomats, and explained by them like a political intrigue on part of three powers of the West versus Russian interests in the East. But while Russian diplomats were making good progress with the army expedition in Azerbaijan in other places the Western opponents were trying to beat them down in Persia.

It is noteworthy that the apparition of the first English missionary in Urmia coincided with the conclusion of a very successful Turkmenchai peace treaty with Persia. That obviously was manifestation of British op- position to the growing influence of Russia in the region.

Even in those long past years the two conflicting parties gave a lot of consideration to the possibility of turning Aissors in Persia and consequently in Syria into the agents of Russian Empire. Russians were making up to Assirian clergy in Urmia. Assyrians repeatedly stated that they wanted to move to Russian Armenia.

However Russian diplomatic and military leaders found it unreasonable to get Assyrians moving to the Caucasus. The head of Russian administration in Trans Caucasus baron Rozen reported to vice-consul count Nesselrode, "this nation might be very useful in the course of time. I'll be seeking an opportunity of taking up with Nestorians through those Aissors who have settled down in Russia already m1d still have good com1ections in Um1ia."

The use of Aissors in an attempt to capture and put down Persia might be a part of secret imperialistic plot in the region. Furthermore this plan would bring about a national holocaust of Assyrian tribes as well as it would become "the bone of contention" among different foreign diplomatic and religious missions in Persia.

The first document which was to throw some light on somehow the missionary activities in Urmia dates back to a time when Russim1-British relations in the East became very tense due to most considerable success of Russim1 diplomacy in Trans Caucasus (1837). 'This document above all reveals the standpoint of the Russian government on missionary activities and shows the reason why European priests came to convei1 Aissors in Urmia.

The head of Russian administration in Tran Caucasus baron Rozen wrote to vice consul count Nessehode in his regular report of March 24, 1837 concerning the incoming foreign missionaries in Persia,

"Dear count Karl Vassiljevich,

His majesty's consul count Zabello of our mission in Persia has left for St. Petersburg. On his way he had to make a stopover in Tiflis where he ordered his man Sargis Yusupogly to stay. This person who has been at the count's disposal knows something about missionaries activities in Urmia. I called for him and asked him out about this in every detail.

Several years before the time under consideration there had been one missionary from Rome who worked up to convert Nestorian into his Catholic belief, but after he was forced to go by local Urmians, he made his way to Salmas where he succeeded to turn quite a few Nestorians.

After his departure from Urmia the British missionary Perkel came to Urmia where he took up with one Nestorian priest. He suggested a trip to Tavriz to this priest and one more priest just in order to help him study the Nestorian language for a certain fee plus with the promise of teaching them English in exchange. Having lived at Perkel's in Tavriz for about two straight years they returned to Urmia. Then Perkel followed them along with his family. There he bought a home, set up a school where he taught English. Meantime he continued his studies of the Nestorian language, and in his pursuit for Nestorians to be converted into his religion he even came to attend their church as well. Besides, he paid those people who came to attend his school every week.

In the end, Sargis Yusup-ogly said firmly that Nestorians still hope to obtain the permission to move to settle in Russia over a time. Also he allegedly said that Nestorian Patriarch sent his honored envoy, a Nestorian Aga-bek to St. Petersburg via Astrakhan despite the signs of good will and concern to him on the part of the Persian government. This mission is to ask the Russian Emperor for his kind permission for Nestorians to enter Russia and settle down there.

This circumstance if only it is true just apparently indicates that all Nestorians are sincerely seeking authorized protection and patronage from Russia. And this can entirely be seen from many evidences like a visit of three Nestorian priests to our General Consul in Tavriz. Mr. Bezak when they expressed all Nestorian firm determination to come and settle in Russia, as I reported to your Eminence of June 23, 1832 ('1513). Besides, the Nestorian high priest Simeon filed a similar petition in Tiflis as you were reported of June 24, 1835 ('1378). Although it is very difficult to meet with this Nestorian objective mainly due to the increasing population in Trans Caucasian provinces, but I think we should maintain our relations with Nestorians and promise them our protection versus the Persian government. If we do this, they would trust us more and be willing to give us a hand in any case.

While Nestorians still are visited by Roman, English, North American or any other religious missionaries. There is a danger that we might lose our Nestorian friends out to them. If that is the case, I should like to focus on this activity and especially Oil the mission of Mr. Perkel who brought his family with him to Urmia, and whose work was found in recruiting young Nestorians. This way young people might fall apart with their natural belief, which is so close to ours. If it happens we are bound to have enemies among people who still expect us to help them."

(Signature: baron Rozen)

It should be emphasized that the Russian government was so sluggish though its leaders apparently knew well about foreign religious missions. Despite this they only could come to take urgent measures thirty years later, when they decided to start "spiritual" education of Aissors.

The Russian government did not embark on mass conversion of Assyrians into Orthodox Christianity until 1864 when some "priest" D. Gurgenidze began to work with them in Russian Armenia and then in Tiflis. However the issue of mass conversion of Assyrian Nestorians was first put on agenda in 1871, when priest Mikhail took upon himself the job of converting Persian Nestorians into Orthodox Christianity. He did it on behalf of Mar Shimun and for the sake of his nation. But only after the successful war with Turkey in 1877 Russians came to tern IS with it. The Synod decreed to ana1yse the situation on site in 1895. Two years later the first Orthodox missionaries Victor Sinaisky and Assyrian Simon Alaveranov were commissioned to travel to Urmia. Masses came out to meet them greeting and praising their new "spiritual fathers" in exchange of material and heavenly gifts. On 19til of May the first act of Orthodox conversion was signed in the village of Sepurgan. Accordingly, one Nestorian bishop, a number of priests and 9000 Worshippers were declared Orthodox. The next year more Nestorian clergymen were converted, and as a result of very prolific Conversion they decided to set up a permanent Russian mission headed by hieromonk Feofilakt and the Assyrian bishop Yona in Urmia in 1898. Since then this plan under way has enabled Russia to work with Aissors in Urmia and beyond. Besides, Russians organized schools to teach children in the spirit of Christianity. In Tiflis alone in 1898 priest Gurgenidze converted as many as 4222 Persian Aissors Who had very close ties with their homeland and were capable somehow to influence their compatriots in Persia.

A paper from hegumen Pimen, a worker with Russian mission in Urmia might throw some light Upon collaboration of Russian missionaries in Trans Caucasus with Russian priests and diplomats in Persia. For example he wrote in one of his messages to Kokhanovsky, a diplomat with the Russian chief worker in Caucasus,

"You are the safeguard of my hopes as well as of the entire Russian cause in Tiflis and Urmia�

The things you told me about the organization of Syro-Chaldean Orthodox community in Tiflis, I believe everything will be alright after our high priest Sergij becomes the head of our mission. He probably will set out here in the second half of June. Yet I have one more desire. This is the construction of an Orthodox temple for Assyrians in Tiflis. I should like it open for Assyrian Catholics, Protestants and Syrians as well. I think it should put an end to separation of one nation as it will inevitably make them feel as one."

As it was said before, the orthodox missionaries just like their counterpart from other missions basically focused on education of youth in the spirit of Russian orientation. In the same letter hegumen Pimen wrote,

"Since last autumn and until recently the Russian mission has worked against Nestorians nourished by British missionaries. This struggle was also conducted in rural schools and by missionaries as well. Actually we set up as many as 70 schools, and they worked very well for our cause. Besides, people's sympathy was won with free education and a professional faculty staff. Up to 1900 children, boys and girls attended these schools. Some educators liked to preach in rural churches in addition to their school activities. As to me, I have been to many places myself preaching and making sermons. I still intend to continue this. The travels can be rather dangerous in spring because there was once revolutionary uprising in some places in Urmia, where people fell prey to a group of bastards and cheaters. .."

Besides, there were other religious missions, Presbyterian Church of America, French Church of Lazarus and British Church of the Bishop. The latter organization held on to its own principles and tactics. While Orthodox, Catholic and other missionaries tried very hard to convert Nestorians, the British missionaries chose a different method of con- version. They sought strengthening of Nestorians as a self-dependent religious organization. This policy helped to consolidate the Nestorian Church and inspire Nestorians to struggle with the influence from European and American rivals. This way the British priests found some local recognition as "disinterested friends to Assyrian people". It therefore is clear that the tactics of missionaries from the bishop was determined by the policy of British imperialism, which made the use of its Church activities to organize fanatical resistance from Nestorian masses.

The activity of British political agents was not reduced only to gathering of Persian and Turkish Nestorians. For example, in 1910 Mar Shimun educated and advised by British missionaries had a plan to prevent numerous groups 'of Nestorians who settled in Tran Caucasus from Ol1hodox rule of Christian Church. For this purpose he commissioned here bishop Mar Efrem who stayed with Mr. Nisson at the British mission in Urmia. Anyway the Russian diplomats gave heed to "intrigues" of missionaries, and it can be shown in the letter from the Russian vice- consul in Van as of October 18, 1910 to one of the top Russian officials in Tran Caucasus.

"The giver of the said letter, Nestorian bishop Mar Efrem who applied for entry visa to travel to Tiflis and was granted this permission with consent from Mr. Ambassador. I should like to recommend Mar Efrem to your attention, My Highness. He has a plan to travel to Russia and visit his Nestorians. As far as is blown, Mar Eferm is going to bring them the blessings from Mar Shimon and in return to collect "peshkesh" from his brethrens. As to Mar Shimun I have with him very nice relations. He is still a. young man and that is why, I think, he has fallen tl1lder the influence of Anglican missionaries. However the old one missionary who had lived in Mar Shimun's house for 30 years and managed to bring up the current Nestorian Patriarch in his own way, he did recently.

Additionally I enclose with this a letter of another missionary. You will see that the influence of Anglican missionaries in the Nestorian mountains is very considerable. This circumstance brings about a big stlllgg1e between Catholics and Anglicans, just a tooth and nail fight. I think that Ekzarkh whom Mar Efrem is bringing a letter from Mar Shimun will be so kind as to give him reception and have a straight talk with him like it should be in favor of the Russian cause. Certainly I just cannot tell you straight things in my letter but I am sure you can read between the lines."

Note: Bishop Efrem used to live at Mr. Nisson's in the Anglican mission in Urmia. Mar Efrem petitioned to open a house of prayers for Nestorians in Tiflis"

The concern for Assyrians on the part of "evangelistic preachers" has been in true accordance with imperialistic policies in this very small stretch of land along the Turkish borderline on the western side of the Urmia Lake and in and around Hakkjari. The acquisition of this little land might enable imperialists to get the access to vast territories of the Ottoman Empire. This opinion can also be expressed by the former Russian Ambassador to Shakh, Mr. Etter, who had a meeting with Mr. Rashid-bei, first secretary of Embassy in Persia. They talked at large about Russian expansion in Persia. According to the Ambassador Rashid-bei was very excited when he said that "the construction of Russian railroad line along the Urmia lake and ship navigation across the lake would put a threat to the integrity of Ottoman Empire and undermine the basis of Turkish rule in Mesopotamia and even in Arabia. .0"

The Russian government has been seeking every opportunity to build territorial disputes into relations between Aissors and local Kurds by way of using tribal and economic conflicts through its diplomatic and religious missions. The objective is to gather Aissors everywhere they are dispersed among the Kurdish population in Persia and settle them densely in a small stretch of land along the Turkish border. F or this purpose, Russian army units in Urmia under the cover of "Consular convoys" acted to provoke Kurds to make raids from mountainous passes in Hakkjari. Besides, through bribes of Persian highest officials Russian troops organized their own raids to chase Kurds off their lands. The plots of land seized in such a crooked way then were given to "reliable" Aissors. This way Russian military heads plal111ed to seal all high land passes on the way from Persia to Turkey. The objective was to secure a position to strike the right flank of the Turkish arn1y in Van-Bitliss direction in case of war.

Moreover the build up of an Assyrian buffer zone in the Persian land will possibly make Assyrians unite and put them by this action under the influence of imperialistic forces which will undoubtedly turn them into militant squads of Nestorians.

It is this consideration that is disclosed in one of top-secret documents issued by Andrievsky, Russian joint of staff colonel. He made timely report to his superiors about the prospects of sending Turkish Assyrians arms and ammunition,

"The main Christian population", he reported, "can supply as many as 10,000 soldiers but Nestorians of Turkey remain un- armed. However it could be a very good hand to us if only they are well armed due to their very advantageous position in the Turkish rear.

Ashirat Nestorians of Turkey who stand on shortest pathways from Mosul to Van on flanks of roundabout ways might be used further to block and interrupt communication between troops in Van and 4th district of army inspection."

These were the political and strategic aspects of the problem. Persians and Turks were alerted in terms of Russian policy in the region, and were fully aware that missionary activities that were being built up in Urmia were the part of military preparations of European imperialistic powers as well. Moreover this work was being done openly so that missionary activity was also rendered no other than like general assistance to imperialistic expansion.

It is noteworthy that Kurds and Turks in hm1 rendered the head of Russian Orthodox mission, bishop Sergij, as the top officer of Russian joint of staff, in the disguise of a priest" Moreover he was repeatedly show riding a horse with the map and binoculars in his hand near the border. And naturally Muslim tribes were double alerted" They made a lot of complaining, and indeed this could be explained by the fact that Assyrian priests converted by European missionaries were working for army intelligence services perhaps without any exception. The best example was Kasha Davud a very popular Assyrian nationalist who was wounded in 1915 by Persian Cossacks in the streets of Urmia in the broad daylight. It was just vengem1ce for his betrayal deeds and espionage as well. Besides, missionaries who traveled between different tribes collected information about tribal attitudes and maneuvers and reported to European army intelligence groups.

The success of military and diplomatic missions of Russian Empire through its joint of staff and consular workers in Um1ia would have been a lot more considerable, if not for European missionaries, who organized very intensive social and religious support in favor of local Assyrians, who could easily be "hypnotized" by anew fom1 of religion, they never had known before. As Assyrians knew no education they were easily made into slaves who seemed very happy to carry their burden just like fanatical Christians could only do.

Therefore the role of missionaries was reduced to education of this poor miserable nation in terms of making them ready to stand up in support of imperialistic interests in the region. That was only a part of the general scheme, but it worked very well indeed.

As for the Russian Orthodox activities in the region, conversion of local Aissors had a very broad scale and tempo- Conversion actually was made easy enough due to the specific life conditions of Aissors who mainly knew a rural life only. Assyrian peasants (the basic class of the Assyrian nation) in their majority were working for their Kurdish landlords. So they were always dependent on them very much. It is like slavery indeed. No rights. No freedom.

It was the land regulation code that worked out somehow land relations between the Kurdish landlord (bez-zade) and the Assyrian peasant. And according to Russian vice- consul in Urmia it was "The bone of contention" between Assyrians and Kurds, "one may be confident that this is a code of Medieval time reference maintained in many ways by influential Kurds only. And I'm afraid it always will be a deadlock in relations between Kurds and Aissors."

Tiflis, 1924