![\"\"](\"http:\/\/1905.az\/wp-content\/uploads\/2018\/11\/xudaveng.jpg\")
<\/p>\nKaraba\u011f eski zamanlarda \u00f6zellikle T\u00fcrkler ve Kafkas kabilelerinden m\u00fcte\u015fekkil eski Azerbaycan devleti olan – Kafkas Albanyas\u0131`n\u0131n ayr\u0131lmaz bir par\u00e7as\u0131 olmu\u015ftur.<\/p>\n
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Yukar\u0131 Karaba\u011f’\u0131n Hankendi, A\u011fdere, Hocavend, \u015eu\u015fa, k\u0131rsal Karaba\u011f’\u0131n Berde, Terter, A\u011fdam, A\u011fcabedi, F\u00fczuli, Beylegan, ayr\u0131ca La\u00e7\u0131n ve Kelbecer b\u00f6lgelerinde arkeolojik ara\u015ft\u0131rmalar s\u0131ras\u0131nda tespit edilmi\u015f maddi k\u00fclt\u00fcrel \u00f6rnekler, n\u00fcmismatik kan\u0131tlar Karaba\u011f’\u0131n eski maddi k\u00fclt\u00fcr\u00fcn\u00fc, etno-k\u00fclt\u00fcrel durumunu, n\u00fcfusun sosyoekonomik d\u00fczeyini, ev ortam\u0131n\u0131, genellikle, Azerbaycan’\u0131n bu b\u00f6lgesinin ekonomik, sosyal ve k\u00fclt\u00fcrel tarihini kapsaml\u0131 ara\u015ft\u0131rma\u011fa olanak sa\u011flamaktad\u0131r.<\/p>\n
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Albanya’da erken orta y\u00fczy\u0131lda (IV y\u00fczy\u0131lda) H\u0131ristiyanl\u0131k dini kabul edildikten sonra Azerbaycan’\u0131n tarihi topraklar\u0131 olan Karaba\u011f b\u00f6lgesinde IV-VII y\u00fczy\u0131llar in\u015faat k\u00fclt\u00fcr\u00fcn\u00fc belirginle\u015ftiren H\u0131ristiyan mimarisi t\u00fcr\u00fcnde, mimari tarz\u0131nda yap\u0131lar – Alban H\u0131ristiyan dini an\u0131tlar\u0131 yarat\u0131lm\u0131\u015ft\u0131r.<\/p>\n
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Bu b\u00f6lgenin esas n\u00fcfusu gelme Ermenilerden farkl\u0131 olarak, k\u00f6ken, dil ve k\u00fclt\u00fcr itibariyle bin y\u0131llarca B\u00fcy\u00fck Kafkas da\u011flar\u0131yla Aras Nehri aras\u0131nda ya\u015fam\u0131\u015f T\u00fcrk k\u00f6kenli ve Kafkas dil grubuna ait olan etnik gruplardan ibaretti.<\/p>\n
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Albanya’da H\u0131ristiyanl\u0131\u011f\u0131n yerini M\u00fcsl\u00fcmanl\u0131\u011fa verdi\u011fi d\u00f6nemlerde Karaba\u011f’\u0131n da\u011fl\u0131k arazisinde ya\u015fayan ve H\u0131ristiyanl\u0131k dini ideolojisini uygulama\u011f\u0131 s\u00fcrd\u00fcren yerli Albanlar`\u0131n H\u0131ristiyan olmalar\u0131 ele al\u0131narak, oraya XIX y\u00fczy\u0131ldan itibaren bir\u00e7ok Ermeni ailesi aktar\u0131lm\u0131\u015ft\u0131r. Onlar yerli H\u0131ristiyan Albanlar`\u0131 grigoryenle\u015ftirerek, asimile etmi\u015f, onlar\u0131 Hayklar diye isimlendirmi\u015f, araziyiyse “hayk \u00fclkesinin bir par\u00e7as\u0131” olarak g\u00f6stermi\u015flerdir.<\/p>\n
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B\u00f6ylece, \u00e7al\u0131\u015fmalar Yukar\u0131 Karaba\u011f’\u0131n maddi ve manevi k\u00fclt\u00fcr\u00fcn\u00fcn Azerbaycan’\u0131n maddi ve manevi k\u00fclt\u00fcr\u00fcn\u00fcn bir par\u00e7as\u0131 oldu\u011funu a\u00e7\u0131k\u00e7a g\u00f6stermektedir ve bu konuda kar\u015f\u0131 g\u00f6r\u00fc\u015flerin tam ge\u00e7ersiz oldu\u011funu kan\u0131tlamaktad\u0131r.<\/p>\n
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An\u0131tlar<\/strong><\/p>\n <\/p>\n Kafkas Albanyas\u0131`n\u0131n mimari an\u0131tlar\u0131n\u0131 ara\u015ft\u0131rm\u0131\u015f bilimadamlar\u0131 bu yap\u0131lar\u0131n b\u00fcy\u00fck \u00f6l\u00e7\u00fctte karakteristik \u00f6zelliklerine ve mimari planlama stillerine g\u00f6re Ermeni dini mimari yap\u0131lar\u0131ndan farkl\u0131 oldu\u011fu belirtiyor. Ayn\u0131 an\u0131tlar t\u00fcm tarihi kan\u0131tlara g\u00f6re, Azerbaycan halk\u0131n\u0131n milli k\u00fclt\u00fcrel miras\u0131na aittir.<\/p>\n <\/p>\n Ayn\u0131 an\u0131tlar s\u0131ras\u0131nda La\u00e7\u0131n ilindeki A\u011fo\u011flan monastr\u0131, Kelbecer ilinde Hudavenk monastr\u0131, Hocavend il\u00e7esinde Amaras monastr\u0131, A\u011fdere il\u00e7esinde Kutlu Elysee tap\u0131nak birimini, A\u011fdere ilinde Genceser monast\u0131rlar\u0131n\u0131 g\u00f6sterilebiliriz.<\/p>\n <\/p>\n “A\u011fo\u011flan manast\u0131r birimi IX y\u00fczy\u0131lda yap\u0131ld\u0131. Sa\u011flam bazalt ta\u015flar\u0131ndan yap\u0131lm\u0131\u015f bu manast\u0131r ustaca yap\u0131m\u0131na g\u00f6re Alban H\u0131ristiyan mimarisine ait an\u0131tlar i\u00e7erisinde \u00f6zel bir konuma sahiptir.<\/p>\n <\/p>\n Hudavenk manast\u0131r birimi Kelbecer ili s\u0131n\u0131rlar\u0131 i\u00e7inde, Terter\u00e7ay`\u0131n sol k\u0131y\u0131s\u0131nda Hotaveng veya Hudavenk manast\u0131r birimi Ha\u00e7\u0131n Alban knyazl\u0131\u011f\u0131n\u0131n dini merkezi konumunda olmu\u015ftur. Manast\u0131r biriminde Alban ba\u015fyepiskopu`nun konutu ve dini e\u011fitim merkezi bulunmaktayd\u0131. Alban knyaz\u0131 taraf\u0131ndan yap\u0131lm\u0131\u015f ba\u015f kilise mimari \u00f6zelliklerine g\u00f6re kom\u015fu halklar\u0131n kiliselerinden \u00e7ok farkl\u0131yd\u0131.<\/p>\n <\/p>\n Kutsal Elysee Tap\u0131nak birimi Da\u011fl\u0131k Karaba\u011f’\u0131n A\u011fdere ilinde bulunmaktad\u0131r. Deniz rak\u0131m\u0131ndan yakla\u015f\u0131k 2000 metre y\u00fckseklikte, y\u00fcksek bir da\u011f\u0131n doru\u011funda yap\u0131lm\u0131\u015f ve kale duvarlar\u0131yla \u00e7evrili olan manast\u0131r biriminin temeli V y\u00fczy\u0131lda at\u0131ld\u0131.<\/p>\n <\/p>\n Gandzasar(Genceser) manast\u0131r birimiyse A\u011fdere ilinin Vengli k\u00f6y\u00fcnde Ha\u00e7\u0131n nehrinin sol k\u0131y\u0131s\u0131nda da\u011f\u0131n \u00fczerinde yap\u0131lm\u0131\u015f \u00fcnl\u00fc Gandzasar(Genceser) monastr\u0131 Kafkasya Albanyas\u0131 H\u0131ristiyan mimarisinin en g\u00f6rkemli yap\u0131tlar\u0131ndan biridir. Uzun s\u00fcre Alban h\u0131risatiyanlar\u0131n\u0131n ba\u015f konutu olmu\u015f manast\u0131r dinin ba\u015f hazinesi anlam\u0131nda Genceser olarak isimlendirilmi\u015ftir.”<\/p>\n <\/p>\n T\u00fcrk halklar\u0131n\u0131n Alban devletinin y\u00f6netiminde, onun k\u00fclt\u00fcr\u00fcn\u00fcn ve mimarisinin geli\u015fiminde yads\u0131namaz rolu bulunmu\u015ftur. Bu nedenle \u00e7o\u011fu tarih bilimcileri Alban mimarisinden bahsederken “Alban T\u00fcrk mimarisi” deyimini kullan\u0131yorlar ki, bu da o d\u00f6nem i\u00e7in tam da uy\u011fun bir deyimdir. Albanya topraklar\u0131nda ya\u015fayan bu boylar\u0131n bir k\u0131sm\u0131 Hristiyanl\u0131\u011f\u0131 kabul etmi\u015f, bir k\u0131sm\u0131ysa sonradan m\u00fcsl\u00fcman olmu\u015ftu.<\/p>\n <\/p>\n Fakat Kafkasya’da tarihleri falan bulunmayan Ermeniler burada yapay \u015fekilde kendi tarihlerinin izlerini olu\u015fturmak amac\u0131yla Alban de\u011ferlerini benimsemek, ulusal kimlikleri de\u011fi\u015ftirmek yolunu se\u00e7tiler. En fazla benimsenen an\u0131tlarsa H\u0131ristiyanl\u0131k d\u00f6nemi an\u0131tlar\u0131d\u0131r. Bu t\u00fcr an\u0131tlar\u0131 \u00fczerindeki H\u0131ristiyan dininin simgelerini, hem de ta\u015f ve duvar resimleri i\u00e7erisindeki benzer resim \u00f6rneklerini temel alarak bunlar\u0131 ermenile\u015ftirmek i\u00e7in u\u011fra\u015f\u0131yorlar. Bu da yapay tarihin olu\u015fmas\u0131na neden oluyor.<\/p>\n <\/p>\n Azerbaycan’\u0131n H\u0131ristiyanl\u0131k d\u00f6nemi an\u0131tlar\u0131n\u0131n Ermeniler taraf\u0131ndan benimsenilmesi olgular\u0131n\u0131 G\u00fcrc\u00fc tarihbilimcisi A. Chavchavadze “Ermeniler ve kan a\u011flayan ta\u015flar” eserinde dol\u011fun bir bi\u00e7imde anlatm\u0131\u015ft\u0131. O yaz\u0131yor: “… Ermeniler yerli halk olan Albanlar`\u0131 yapay bir bi\u00e7imde Gregoryenle\u015ftirerek, bir zamanlar s\u0131\u011f\u0131nd\u0131klar\u0131 Azerbaycan topraklar\u0131n\u0131 “Haylar \u00fclkesi” ya da \u201cDo\u011fu Ermenistan\u201d olarak isimlendiriyorlar.” Fakat ara\u015ft\u0131rmac\u0131lar g\u00f6steriyor ki, hatta H\u0131ristiyanl\u0131k d\u00f6nemi an\u0131tlar\u0131 bile ne Ermeni dinine (gregoryanl\u0131\u011fa), ne de Ermeni k\u00fclt\u00fcr\u00fcne ve k\u00f6kenine uygun gelmektedir. \u00d6yle ki, Azerbaycan topraklar\u0131nda bulunan Alban-H\u0131ristiyan yap\u0131tlar\u0131n\u0131n tarihi-arkeolojik ve mimarl\u0131k a\u00e7\u0131s\u0131ndan ara\u015ft\u0131r\u0131lmas\u0131 H\u0131ristiyanl\u0131\u011f\u0131n bir\u00e7ok \u00f6zelliklerini ayd\u0131nlatmam\u0131za yard\u0131m\u00e7\u0131 olmaktad\u0131r. Hiristiyanl\u0131k d\u00f6nemi Alban an\u0131tlar\u0131n\u0131n Ermenilerce benimsenmesinin bir nedeni de, Rusya’n\u0131n yard\u0131m\u0131yla 1836 y\u0131l\u0131nda Alban Apostol Kilisesi’nin kald\u0131r\u0131larak onun Ermeni Gregoryan kilisesine birle\u015ftirilmesidir. Rusya \u00e7arlar\u0131n\u0131n Kafkasya’daki politikalar\u0131 ve Ermeniler`e verdikleri \u00f6nem sonucunda Alban kiliselerinin merkezi as\u0131ls\u0131z olarak Ermenilerin Gregoryen Kilisesi’ne verildi. Bununla da Alban dini y\u00f6netimi E\u00e7miedzine aktar\u0131ld\u0131.<\/p>\n <\/p>\n Albanya ve Albanya’ta din<\/strong><\/p>\n <\/p>\n Albanya modern Azerbaycan, mevcut Ermenistan ve G\u00fcrcistan’\u0131n bir par\u00e7as\u0131, ayr\u0131ca G\u00fcney Da\u011f\u0131stan topraklar\u0131nda mevcut olmu\u015f tarihi bir devlettir. M.\u00d6. yakla\u015f\u0131k IV-III y\u00fczy\u0131llarda olu\u015fmu\u015f, M.S. VIII y\u00fczy\u0131lda Arap hilafeti taraf\u0131ndan i\u015fgal edilmi\u015ftir. Ba\u015fkenti \u00f6ncelikle Gebele, sonra ise Berde \u015fehirleri olmu\u015ftur. M.S. IV y\u00fczy\u0131lda H\u0131ristiyan dinini resmi devlet dini ilan eden Alban devleti varl\u0131\u011f\u0131n\u0131n sonuna kadar bu ve ya diger bi\u00e7imde H\u0131ristiyan ideolojisinin etkisi alt\u0131nda bulunmu\u015ftur.<\/p>\n <\/p>\n Kafkas Albaniyas\u0131`nda H\u0131ristiyanl\u0131k M.S. 54 – 57 y\u0131llar\u0131nda Havari Kutsal Elysee`in tebli\u011f faaliyetinden sonra yayg\u0131nla\u015fm\u0131\u015ft\u0131r.<\/p>\n <\/p>\n Dolay\u0131s\u0131yla Alban Kilisesi Apostolik Kilisesi diye tabir edilir. Kafkasya’da, hem de t\u00fcm H\u0131ristiyan d\u00fcnyas\u0131nda olan eski H\u0131ristiyan kiliselerinden biri Alban kilisesidir.<\/p>\n <\/p>\n Albanya, H\u0131ristiyan topluluklar\u0131n\u0131n IV y\u00fczy\u0131ldan daha \u00f6nce, H\u0131ristiyanl\u0131k devlet dini olmam\u0131\u015f kuruldu\u011fu \u00fclkeler aras\u0131ndad\u0131r. Alban gelene\u011fine g\u00f6re, MS ilk y\u00fczy\u0131llar\u0131n\u0131n ba\u015flar\u0131nda Kud\u00fcs’ten, Suriye’den ilk H\u0131ristiyan misyonerleri, havarileri (apostollar\u0131) ve havarilerin \u00f6\u011frencileri Albanya’a gelmi\u015f, ilk H\u0131ristiyan topluluklar\u0131n\u0131 olu\u015fturmu\u015flard\u0131r. Yine de Alban gelene\u011fi H\u0131ristiyanl\u0131\u011f\u0131n yay\u0131lmas\u0131nda bir birinin pe\u015finden iki d\u00f6nemi aktard\u0131: havari d\u00f6nemi denilen birinci a\u015fama havarilerinden Saint Faddey`in, Kutsal Varfolomey`in ve Kutsal Faddeyin \u00f6\u011frencisi Kutlu Elysee`in ismiyle alakal\u0131d\u0131r. IV y\u00fczy\u0131la kadar s\u00fcren bu d\u00f6nemi \u015fart\u0131 olarak siryaniuyumlu d\u00f6nem olarak bilinir. \u0130kinci (yunanuyumlu) a\u015fama e\u011fitimci Gregor`un ve Alban h\u00fck\u00fcmdar\u0131 Urnayr`\u0131n isimleriyle alakal\u0131d\u0131r.<\/p>\n <\/p>\n H\u0131ristiyanlar\u0131n I-II y\u00fczy\u0131llarda Kud\u00fcs’ten Kuzey-Do\u011fu’da ve Do\u011fu’da geni\u015f tebli\u011fi havari Kutsal bug\u00fcnk\u00fc Papa’dan sonra havarilerinden Saint Foman`\u0131n, Kutsal Andre`nin, Kutsal Varfolomey`in, havari Kutsal Foman`\u0131n karde\u015fi Arday`\u0131n (Adday-Fadday-Faddey) ve Kutsal Faddey`in \u00f6\u011frencileri – Kutsal Elysee`in ve Marina`n\u0131n isimleriyle ilgilidir.<\/p>\n <\/p>\n Bu el\u00e7iler ve onlar\u0131n \u00f6\u011frencileri Suriye’de (merkez – Antokiya), k\u00fc\u00e7\u00fck Helen devleti olan Osroyena`da (merkez – Edessa), Nusaibin`de, Mezopotamya’da (\u0130kinehir aras\u0131nda), K\u00fc\u00e7\u00fck Ermenistan’da, hem de Do\u011fu’da ve Kuzey-Do\u011fu – \u0130ran’da (Selevkiye \u2013 Ktesifon`da), G\u00fcney Kafkasya \u00fclkelerinde – G\u00fcrcistan’da, Albanya’ta dini misyonerlikle u\u011fra\u015f\u0131yorlard\u0131.<\/p>\n <\/p>\n H\u0131ristiyanl\u0131\u011f`\u0131n Albanya’da yayg\u0131nla\u015fmas\u0131, burada erken H\u0131ristiyan toplumunun olu\u015fmas\u0131, hem havari Kutsal Varfolomey`in, hem de havari Kutsal Faddey`in isimleriyle alakal\u0131d\u0131r. Moisey Kalankatlu anlat\u0131yor:<\/p>\n “Fakat, adalet g\u00fcne\u015finin \u00e7\u0131kt\u0131\u011f\u0131 zaman geldi\u011fi, kurtulu\u015fumuz, esrarl\u0131 varl\u0131k \u2013 Atam\u0131z`\u0131n \u015f\u00f6hret ve varl\u0131\u011f\u0131n\u0131n \u0131\u015f\u0131\u011f\u0131 hepimizin yard\u0131m\u0131na ko\u015fmak i\u00e7in bizim yan\u0131m\u0131za gelip asla ayr\u0131lmad\u0131\u011f\u0131 varl\u0131\u011f\u0131n \u015f\u00f6hretine sahip olunca, o, kendi kutsal ve sevgili \u00f6\u011frencilerini [dini] tebli\u011f etmek i\u00e7in d\u00fcnyan\u0131n her yerine g\u00f6nderdi. Do\u011fu insanlar\u0131n\u0131n kaderine Ermenistan’a gelip, Artaz vilayetinde Ermenistan h\u00fck\u00fcmdar\u0131 Sanaturk`un azapla \u00f6ld\u00fcrd\u00fc\u011f\u00fc havari Faddey d\u00fc\u015ft\u00fc “. – Moisey Kalankatl\u0131, I, VI<\/p>\n <\/p>\n Alban tarih\u00e7i Moisey Kalankatl\u0131 daha sonra yaz\u0131yor:<\/p>\n <\/p>\n “O`nun (Faddeyin) \u00f6\u011frencisi Mukaddes Elysee (Elise) Kud\u00fcs’e d\u00f6nerek, onun ac\u0131lar\u0131 hakk\u0131nda … di\u011fer havarilere anlatt\u0131… Elysee orada Yeru\u015falim’in ilk patri\u011fi, [\u0130sa’n\u0131n] karde\u015fi Kutsal Yakov taraf\u0131ndan hedef allnd\u0131. Elysee`in k\u0131smetine Do\u011fu yaz\u0131lm\u0131\u015ft\u0131” – Moisey Kalankatl\u0131 , I, VI<\/p>\n <\/p>\n Burada yazar “di\u011fer havariler” deyince Kutsal Faddey`in, Elysee`in ve ba\u015fka el\u00e7ilerin faaliyetlerinin ayn\u0131 zaman \u00e7er\u00e7evesinde, yani I-II y\u00fczy\u0131llarda ger\u00e7ekle\u015fti\u011fini g\u00f6stermek istiyor. G\u00f6r\u00fcld\u00fc\u011f\u00fc \u00fczere, bu metinde Do\u011fu deyince, Albanya \u00f6ng\u00f6r\u00fclmektedir. Moisey Kalankatl\u0131`n\u0131n kulland\u0131\u011f\u0131 “Do\u011fu”, “Do\u011fu \u00fclkesi”, “Kuzey-Do\u011fu” kavramlar\u0131n\u0131n ara\u015ft\u0131r\u0131lmas\u0131 onlar\u0131n Albanya`y\u0131, Kud\u00fcs’e oranla H\u0131ristiyan d\u00fcnyas\u0131n\u0131n Do\u011fu s\u0131n\u0131rlar\u0131nda bulunan albanlar \u00fclkesini belirttiklerini kan\u0131tl\u0131yor.<\/p>\n <\/p>\n Bilindi\u011fi \u00fczere, Sasaniler kendi e\u011femenlikleri alt\u0131nda bulunan G\u00fcney Kafkasya H\u0131ristiyan halklar\u0131yla pek te s\u0131cak ili\u015fkilere sahip de\u011fillerdi. H\u0131ristiyanl\u0131\u011f\u0131n Do\u011fu Roma \u0130mparatorlu\u011fu`nda zafer kazanmas\u0131yla (IV y\u00fczy\u0131l\u0131n ba\u015flar\u0131nda) bu yakla\u015f\u0131m iyice belirginle\u015fti. Sasani Devleti topraklar\u0131nda resmi kiliseyle sava\u015fan \u00e7e\u015fitli H\u0131ristiyan mezhepleri savunma\u011fa \u00e7ekildi.<\/p>\n <\/p>\n Moisey Kalankatl\u0131`n\u0131n bilgisine g\u00f6re, Alban Ar\u015faki h\u00fck\u00fcmdarlar\u0131 Urnayr, II Va\u00e7e, III Va\u00e7akan \u00e7e\u015fitli putperestlik dinlerinin k\u00f6klerini kaz\u0131mak i\u00e7in \u015fiddetle m\u00fccadele veriyorlard\u0131. V y\u00fczy\u0131l Aguen meclisinde kabul edilmi\u015f yasalar\u0131n ikisi h\u0131ristyanl\u0131\u011fa kadar mevcut olan dinlerin kal\u0131nt\u0131lar\u0131n\u0131n takip edilmesine adanm\u0131\u015ft\u0131.<\/p>\n <\/p>\n VIII y\u00fczy\u0131ldan bu yana Azerbaycan’\u0131n kuzey b\u00f6l\u00fcm\u00fc Araplar`\u0131n ve \u0130slam’\u0131n etkisinde bulundu. Fakat Albanya n\u00fcfusunun b\u00fcy\u00fck bir k\u0131sm\u0131 e\u011femen s\u00fclalenin temsilcileri Mihranilerle beraber devlet dini ilan edilmi\u015f H\u0131ristiyanl\u0131\u011f`a tap\u0131yorlard\u0131. Kom\u015fu H\u0131ristiyan \u00fclkelerinde oldu\u011fu gibi, burada da Yunan diofizi dini inan\u00e7 \u00f6tesinde \u00e7e\u015fitli bidat ak\u0131mlar faaliyet g\u00f6stermekteydi; bu ak\u0131mlar\u0131n Gregoryen mezhebine d\u00fc\u015fman olan \u00fcyeleri bu d\u00f6nemde ac\u0131mas\u0131zca takip ediliyordu. Alban Kilisesi’nin takip edilmesinde, onun serbestlik ve ba\u011f\u0131ms\u0131zl\u0131k hakk\u0131n\u0131n ihlal edilmesinde Ermeni Gregoryan Kilisesi \u00f6zel bir rol \u00fcstlenmekteydi. Alban kilisesini kendi otoritesine tabi etmek isteyen Ermeni katolikoslar\u0131 ama\u00e7lar\u0131na ula\u015fmak i\u00e7in, Sasaniler d\u00f6neminde oldu\u011fu gibi, Arap egemenli\u011fi d\u00f6neminde de Halifeli\u011fin askeri g\u00fc\u00e7lerinin yard\u0131m\u0131na ba\u015fvurmu\u015flard\u0131r. G\u00fcney Kafkasya’da kendilerine destek arayan Emeviler Ermeniler ve albanlar aras\u0131ndaki ayr\u0131m\u0131 b\u00fcy\u00fck beceriyle kullanarak, Alban kilisesinin Ermeni kilisesine tabi olunmas\u0131 i\u00e7in ortam yaratt\u0131lar. Ermeni katolikosu \u0130lya halife Abd \u00fcl-Malik’e bir mektup ta yazm\u0131\u015ft\u0131. Ermeni Kilisesi Almanca ruhbanlar\u0131n\u0131 yakalad\u0131klar\u0131 pozisyonlardan s\u0131k\u0131\u015ft\u0131r\u0131p \u00e7\u0131karm\u0131\u015f ve \u00fclkede Araplar\u0131n elleri alt\u0131ndaki da\u011fl\u0131k yerlerde ya\u015fayan Albanlar\u0131 sa\u011flam gregoryanla\u015ft\u0131rma\u011fa ba\u015flam\u0131\u015ft\u0131. Ermeni ruhban Arran kilisesinin g\u00fcc\u00fcn\u00fc yerel n\u00fcfus aras\u0131nda giderek hi\u00e7e \u00e7\u0131karm\u0131\u015f ve Arap g\u00fc\u00e7lerinin eliyle Albanlar t\u00fcm edebi eserleri da\u011f\u0131t\u0131p Alban k\u00fclt\u00fcr\u00fcn\u00fc, hi\u00e7 olmazsa, az\u0131c\u0131k \u00e7a\u011fr\u0131\u015ft\u0131rabilecek her \u015feyi imha etmi\u015flerdir. T\u00fcm bu \u00e7al\u0131\u015fmalar, \u00f6ncelikle Hilafetin yard\u0131m\u0131yla, sonralarsa di\u011fer istilac\u0131lar\u0131n izni ve yard\u0131m\u0131yla yap\u0131lm\u0131\u015ft\u0131. Gregoryen kilise adamlar\u0131 Arran edebi eserleri tahrip ederken, \u00f6ncelikle bu an\u0131tlar\u0131 grabara- yani eski Ermeni yaz\u0131t diline \u00e7eviriyorlard\u0131.<\/p>\n <\/p>\n \u0130.P.Petru\u015fevski g\u00f6steriyor ki, Ermeni Kilisesi Albanya’da “\u00fclkeyi ermenilestirmek aleti olmu\u015ftur. Onun bu rol\u00fc VIII y\u00fczy\u0131l\u0131n ba\u015flang\u0131c\u0131ndan itibaren \u00f6zellikle g\u00f6ze \u00e7arpmaktad\u0131r, yani o zamandan sonraki Ermeni monof\u0131zit katolikosu Yegi Halkedon\u00e7uluk eden Alban katolikosu Nerses`i (Bakur`u) Arap halifesinin yard\u0131m\u0131yla d\u00fc\u015f\u00fcrm\u00fc\u015f ve Albanya’da din adamlar\u0131 ve knyazlar\u0131n bir b\u00f6l\u00fcm\u00fcn\u00fcn, Alban Kilisesi’nin ermeni Kilisesi’nden ba\u011f\u0131ms\u0131zl\u0131\u011f\u0131n\u0131 korumak giri\u015fimini yans\u0131tan halkedon\u00e7uluk (Ortodoks, yunanyanl\u0131s\u0131) hareketi ermeni monof\u0131zitler taraf\u0131ndan bast\u0131r\u0131lm\u0131\u015ft\u0131r.”<\/p>\n <\/p>\n T\u00fcm bu zorluklar ve a\u011f\u0131r m\u00fccadele ko\u015fullar\u0131na ra\u011fmen, Alban Havari Kilisesi varl\u0131\u011f\u0131n\u0131 1836 y\u0131l\u0131na kadar s\u00fcrd\u00fcrm\u00fc\u015ft\u00fcr. Fakat 1836 y\u0131l\u0131nda Rusya taraf\u0131ndan Ermeni Gregoryan Kilisesine ba\u011flanm\u0131\u015f ve t\u00fcm etkinli\u011fi durdurulmu\u015ftur. Bununla beraber, 2003 y\u0131l\u0131nda Azerbaycan`da Dini Kurumlarla \u0130\u015f \u00dczerine Devlet Komitesi`nden Alban Havari Kilisesi yeniden tescil alarak \u00e7al\u0131\u015fmalar\u0131na ba\u015flam\u0131\u015ft\u0131r.<\/p>\n <\/p>\n Albanca ha\u00e7 ta\u015flar\u0131<\/strong><\/p>\n <\/p>\n Azerbaycan Cumhuriyeti ve \u015fimdiki Ermenistan Cumhuriyeti`nin \u00e7e\u015fitli b\u00f6lgelerinde toplu ve tek halde yay\u0131lm\u0131\u015f an\u0131t ta\u015flar\u0131 ve stellalar olan Alban ha\u00e7 ta\u015flar\u0131n\u0131n mimarl\u0131k, kompozisyon, yap\u0131c\u0131 ve dekoratif-plastik \u00e7\u00f6z\u00fcm\u00fc onlar\u0131n anlam ve simgesel \u00f6zelliklerinden asla ay\u0131rmamaktad\u0131r. Kafkas Albanyas\u0131`n\u0131n erken ve yetkin orta\u00e7a\u011f hat\u0131ra plastikinde H\u0131ristiyanl\u0131ktan \u00f6nceki belli d\u00fcnya g\u00f6r\u00fc\u015fleri ve simge ve imgelerin hemen hepsi yans\u0131m\u0131\u015ft\u0131r. Albanca ha\u00e7 ta\u015flarn\u0131n imgeleri bir\u00e7ok y\u00fczy\u0131llar boyunca, \u00f6ncelikle dini simge stellalar\u0131n\u0131n imgelerinde organik \u015fekilde \u00e7arpazla\u015fm\u0131\u015f iki, sonra \u00fc\u00e7 dinin etkisi alt\u0131nda olu\u015fmu\u015ftu. Ha\u00e7 ta\u015flar\u0131n\u0131n t\u00fcm \u00f6z\u00fcml\u00fcl\u00fc\u011f\u00fc, \u00f6zg\u00fcnl\u00fck ve Ermeni ha\u00e7karlar\u0131n genel olarak farkl\u0131l\u0131\u011f\u0131 da bundan ileri gelmektedir. Albanca kabir, an\u0131t, g\u00f6m\u00fct ve s\u0131n\u0131r stellalar\u0131n\u0131n, ha\u00e7 ta\u015flar\u0131n\u0131n olu\u015fumunda, g\u00f6sterildi\u011fi \u00fczere, \u00fczerinde d\u00fcnyan\u0131n yap\u0131s\u0131 hakk\u0131nda anlay\u0131\u015flar ve puta tapman\u0131n simgelemesinin g\u00f6r\u00fcnt\u00fcleri kalm\u0131\u015f H\u0131ristiyanl\u0131ktan \u00f6nceki stellalar belirli rol oynam\u0131\u015ft\u0131r. \u00d6nceleri g\u00fcne\u015f, verimlilik, ya\u015fam a\u011fac\u0131 simgesi olan ha\u00e7 onlar\u0131n yeni H\u0131ristiyan dinine ait oldu\u011funu onaylamaktad\u0131r.<\/p>\n <\/p>\n Alban ha\u00e7 ta\u015flar\u0131 plastikli\u011fi, fikir derinli\u011fi ve y\u00fczy\u0131llar boyunca olu\u015fmu\u015f halk inan\u00e7 ve gelenekleri temelinde olu\u015fmu\u015f mimari, g\u00fczel sanatlar ve dinsel simgelerin organik sentezi m\u00fctevellit mimari sanatsal meselelerin \u00e7\u00f6z\u00fcm\u00fcndeki cesaretiyle bir hayli \u015fa\u015f\u0131rt\u0131c\u0131d\u0131r.<\/p>\n <\/p>\n Ara\u015ft\u0131rmalar g\u00f6steriyor ki, ha\u00e7lar\u0131na olu\u015fmas\u0131nda daha H\u0131ristiyanl\u0131ktan \u00e7ok \u00e7ok \u00f6nce eski T\u00fcrk boylar\u0131n\u0131n b\u00fcy\u00fck rol\u00fc olmu\u015ftur. O zamanki insanlar\u0131n g\u00fcne\u015f karakterini yerde, toprak \u00fczerinde yaratarak, a\u011fa\u00e7, ta\u015f \u00fczerinde y\u00fckse\u011fe kald\u0131rarak yeniden g\u00f6klere kavu\u015fturmak iste\u011fi ha\u00e7lar\u0131n \u015fimdiki bi\u00e7iminin olu\u015fmas\u0131na neden olmu\u015ftur.<\/p>\n <\/p>\n \u0130\u015fte bu nedenledir ki, Alban ha\u00e7lar\u0131 kendisinin daha \u00e7ok klasik geleneklerine uy\u011funla\u015fd\u0131r\u0131lm\u0131\u015ft\u0131r. \u00d6yle ki, Alban ha\u00e7lar\u0131 h\u0131ristiyanl\u0131\u011fa kadar mevcut olan simgeler ve dini ayinlerle do\u011frudan ba\u011flant\u0131l\u0131d\u0131r.<\/p>\n <\/p>\n Ha\u00e7 karakteri, Alban ha\u00e7 ta\u015flar\u0131nda sanki \u00e7e\u015fitli birbiriyle ili\u015fkisi olmayan dekoratif tasar\u0131mlar\u0131 kavu\u015fturmaktad\u0131r. Alban ha\u00e7\u0131 d\u00fcnyada yegane ha\u00e7t\u0131r ki, h\u0131ristyanl\u0131k \u00f6nce inan\u00e7lar\u0131n ve evren kavramlar\u0131n\u0131n belirtilerini i\u00e7eren i\u015faretlere sahiptir. Bu ha\u00e7lar\u0131n t\u00fcm kompozisyonlar\u0131 g\u00f6kle yerin ili\u015fkisi, g\u00fcne\u015f, \u0131\u015f\u0131k, nur ve verimlilik simgesi olarak yans\u0131m\u0131\u015ft\u0131r.<\/p>\n <\/p>\n Uzmanlar G\u00fcney Kafkasya b\u00f6lgesine da\u011f\u0131lm\u0131\u015f Alban ha\u00e7 ta\u015flar\u0131n\u0131 d\u00f6rt grupta toplam\u0131\u015flard\u0131r. Onlar genel olarak Ha\u00e7\u0131n, Artsak, \u00c7uga ve Yeniveng ha\u00e7 ta\u015flar\u0131d\u0131r. Ha\u00e7\u0131n ha\u00e7 ta\u015flar\u0131 Ha\u00e7\u0131n Alban knyazl\u0131\u011f\u0131 d\u00f6neminden g\u00fcn\u00fcm\u00fcze kadar gelmi\u015f ha\u00e7 ta\u015flar\u0131d\u0131r ki, \u00e7o\u011fu zaman Kelbecer ilinin s\u0131n\u0131rlar\u0131 i\u00e7inde bulunmaktad\u0131r. Bu ara\u015ft\u0131rmay\u0131 ilk kez mimarl\u0131k doktoru D. Ahundov ve felsefe doktoru M. Ahundov y\u00fcr\u00fctm\u00fc\u015ft\u00fcr. Ha\u00e7\u0131n ha\u00e7 ta\u015flar\u0131n\u0131n en ilgin\u00e7 \u00f6rne\u011fi Hudavenk manast\u0131r\u0131nda beraber bulunan iki ha\u00e7 ta\u015f\u0131d\u0131r.<\/p>\n <\/p>\n Artsak ha\u00e7 ta\u015flar\u0131 tarihi Artsak vilayeti topraklar\u0131nda bulunan ha\u00e7 ta\u015flar\u0131d\u0131r. Bunlardan en \u00fcnl\u00fcs\u00fc ve bilimsel literat\u00fcrde b\u00fcy\u00fck ilgi oda\u011f\u0131 olan\u0131 ha\u00e7 bi\u00e7imindeki Artsak ha\u00e7ta\u015f\u0131d\u0131r. Ha\u00e7 bi\u00e7imindeki Artsak ha\u00e7ta\u015f\u0131 (1633 y\u0131l\u0131) olduk\u00e7a ilgin\u00e7 ve orijinald\u0131r, zira o, Kafkas Albanyas\u0131`n\u0131n her yerinde kabul edilen yasalar \u00e7er\u00e7evesinde \u00e7\u00f6z\u00fclm\u00fc\u015f (s\u00f6zkonusu ha\u00e7ta\u015f hen\u00fcz SSCB d\u00f6neminde E\u00e7miedzin`e g\u00f6t\u00fcr\u00fclm\u00fc\u015f ve bug\u00fcn de d\u00fcnyaya Ermeni d\u00fc\u015f\u00fcncesinin sanat \u00f6rne\u011fi olarak sunulmaktad\u0131r). Onun bi\u00e7imi ta\u015f ha\u00e7 bi\u00e7imli olmas\u0131na ra\u011fmen, stelan\u0131n karakterinde \u00f6nemli sanatsal ve simgesel dominant\u0131 ha\u00e7\u0131n ortas\u0131ndaki \u00fc\u00e7 \u00e7emberden olu\u015fan b\u00fcy\u00fck bir rozettir. Orta \u00e7ember sekiz e\u015fit par\u00e7aya b\u00f6l\u00fcnm\u00fc\u015f geometrik \u00f6rme bi\u00e7imindedir.<\/p>\n <\/p>\n Yeniveng ha\u00e7 ta\u015flar\u0131 genel Bat\u0131 Azerbaycan (\u015fimdiki Ermenistan Cumhuriyeti) b\u00f6lgesindeki Yenivenk Alban monast\u0131r\u0131n\u0131n topraklar\u0131nda ve Azerbaycan Cumhuriyeti’nin bat\u0131 b\u00f6lgelerinden bulunmu\u015ftur. Yeniveng ha\u00e7ta\u015flar\u0131 da kompozisyon \u00e7\u00f6z\u00fcm a\u00e7\u0131s\u0131ndan \u00e7uga ha\u00e7ta\u015flar\u0131na benziyor. Bu ta\u015flar\u0131n b\u00fcy\u00fck bir k\u0131sm\u0131nda birinci planda tanr\u0131 fig\u00fcr\u00fc bulunmaktad\u0131r.<\/p>\n <\/p>\n Yeniveng (Ermeniler \u015fu anda bu tap\u0131na\u011f\u0131 Noravenk ad\u0131yla t\u00fcm d\u00fcnyaya eski Ermeni tap\u0131na\u011f\u0131 olarak sunuyorlar) ha\u00e7 ta\u015flar\u0131n\u0131n temel karakteristik ve ay\u0131rtedici \u00f6zelli\u011fi ha\u00e7\u0131n tepesinde ve esas\u0131nda erkek (muhtemelen \u0130sa) y\u00fcz\u00fcn\u00fcn g\u00f6r\u00fcnt\u00fcs\u00fcd\u00fcr. Bu g\u00f6r\u00fcnt\u00fclerin ba\u015f\u0131 \u00fczerinde ay, b\u00fcy\u00fck olas\u0131l\u0131kla, mitraist ha\u00e7lar bulunmaktad\u0131r. H\u0131ristiyan simgeselli\u011fi a\u00e7\u0131s\u0131ndan en son ve k\u00e2mil Yeniveng ha\u00e7 ta\u015flar\u0131 XIII y\u00fczy\u0131la aittir. B\u00fcy\u00fck bir k\u0131sm\u0131n\u0131n \u00fczerinde Alban yaz\u0131lar\u0131 olan bu ha\u00e7 ta\u015flar\u0131 araziye Ermenilerin aktar\u0131lmas\u0131ndan sonra ya tamamen imha edilmi\u015f, ya da Alban yaz\u0131lar\u0131 k\u0131r\u0131larak ta\u015flar\u0131n tarihsel \u00f6nemi yok edilmi\u015ftir. Bu ha\u00e7 ta\u015flar\u0131ndan g\u00f6r\u00fcn\u00fcyor ki, erken orta\u00e7a\u011fda Kafkas Albanyas\u0131`nda secde edilen H\u0131ristiyan tanr\u0131s\u0131 ve Mitra birim dini-sanat \u00fcr\u00fcnlerinde birle\u015fen ayn\u0131 bir tanr\u0131dan t\u00fcremi\u015flerdir. Belirtilmelidir ki, bahsini etti\u011fimiz bu Alban stelalar\u0131n\u0131n \u00f6nemli sanat sanat \u00f6rne\u011fi ve tarihi \u00f6nemi olanlar\u0131 hen\u00fcz SSCB d\u00f6neminde \u00f6zel \u00e7abayla Ermenistan’a ta\u015f\u0131nm\u0131\u015ft\u0131.<\/p>\n <\/p>\n Karaba\u011f Alban mimarisi<\/strong><\/p>\n <\/p>\n Alban memarl\u0131\u011f\u0131nn \u00f6rnekleri Azerbaycan Cumhuriyeti, Ermenistan Cumhuriyeti ve Da\u011f\u0131stan topraklar\u0131nda belirlenmi\u015f ve incelenmi\u015ftir. Alban mimarl\u0131k \u00f6rneklerinin g\u00fcn\u00fcm\u00fcze ula\u015fan en ilgin\u00e7 \u00f6rnekleri savunma tipli kale ve surlar, ayn\u0131 zamanda dinsel nitelikteki yap\u0131lar olan kilise ve manast\u0131rlard\u0131r. T\u00fcrk boylar\u0131n\u0131n Alban devletinin y\u00f6netiminde, onun k\u00fclt\u00fcr\u00fcn\u00fcn ve mimarisinin geli\u015fiminde yads\u0131namaz rol\u00fc olmu\u015ftur. Bu nedenle bir \u00e7ok tarihbilimcileri Alban mimarisi hakk\u0131nda konu\u015furken “Alban-T\u00fcrk mimarisi” deyimini kullan\u0131yorlar ki, bu da o d\u00f6nemle tam uy\u011funluk olu\u015fturmaktad\u0131r. Albanya topraklar\u0131nda ya\u015fayan bu boylar\u0131n bir k\u0131sm\u0131 H\u0131ristiyanl\u0131\u011f\u0131 kabul ederek h\u0131ristiyanla\u015fm\u0131\u015f, bir k\u0131sm\u0131ysa sonradan \u0130slam’\u0131 kabul etmi\u015fti.<\/p>\n <\/p>\n Alban k\u00fclt\u00fcrel miras\u0131na ait savunma yap\u0131lar\u0131ndan kendi ilgin\u00e7 \u00f6zellikleriyle bug\u00fcn de se\u00e7ilen Derbent Kalesi, Cavan\u015fir Kalesi, \u00c7\u0131rakkale ve ba\u015fkalar\u0131n\u0131 g\u00f6stermek m\u00fcmk\u00fcnd\u00fcr.<\/p>\n <\/p>\n Azerbaycan’da Kafkas Albanyas\u0131 d\u00f6nemi yap\u0131tlar\u0131n b\u00fcy\u00fck \u00e7o\u011funlu\u011fu kendi ilk bi\u00e7imini koruyarak g\u00fcn\u00fcm\u00fcze kadar ula\u015fm\u0131\u015ft\u0131r. Bu an\u0131tlar i\u00e7erisinde Kelbecer il\u00e7esinde Hudaveng tap\u0131nak manast\u0131r\u0131 (XIII yy), La\u00e7in ili Kosalar k\u00f6y\u00fcndeki A\u011fo\u011flan tap\u0131na\u011f\u0131 (IX y\u00fczy\u0131l), Hocavend b\u00f6lgesi Sos k\u00f6y\u00fcndeki Amaras manastr\u0131 (IV y\u00fczy\u0131l) ve A\u011fdere (IV y\u00fczy\u0131l) b\u00f6lgesindeki Kutsal Elysee tap\u0131naklar\u0131, A\u011fdere b\u00f6lgesi Veng k\u00f6y\u00fcnde Qandzasar tap\u0131na\u011f\u0131 (XIV y\u00fczy\u0131l), Bat\u0131 Azerbaycan (Haz\u0131rda Ermenistan cumhuriyetinin bulundu\u011fu arazi) topraklar\u0131nda Hagapat tap\u0131na\u011f\u0131, Go\u015faveng tap\u0131na\u011f\u0131, A\u011ftala tap\u0131na\u011f\u0131, Tatev tap\u0131na\u011f\u0131, Uzunlar tap\u0131na\u011f\u0131, Yeniveng tap\u0131na\u011f\u0131, Senain tap\u0131na\u011f\u0131 Alban tap\u0131nak mimarisinin g\u00fcn\u00fcm\u00fcze kadar ula\u015fm\u0131\u015f en g\u00fczel \u00f6rnekleridir.<\/p>\n <\/p>\n Alban mimarl\u0131k sanat\u0131 kendine \u00f6zg\u00fc karma\u015f\u0131k yap\u0131s\u0131, tekni\u011fi, e\u015fsiz g\u00fczelli\u011fi ve tarz\u0131yla herzaman ilgi oda\u011f\u0131 olmu\u015f ve se\u00e7ilmi\u015ftir. Hep dikkat \u00e7eken yenilik kendi i\u00e7eri\u011fine g\u00f6re ilgi do\u011furdu\u011fundan di\u011fer Kafkas halklar\u0131 da eski Alban k\u00fclt\u00fcr\u00fcnden yararlanarak kendilerinin mimarl\u0131k ve medeniyetlerini geli\u015ftirmi\u015flerdir.<\/p>\n <\/p>\n Albanya’da do\u011fu H\u0131ristiyanl\u0131\u011f`a ait mimarinin t\u00fcm t\u00fcrleri geli\u015fmi\u015fti. Alban h\u0131ristiyanl\u0131\u011f\u0131n\u0131n ilk d\u00f6nemi i\u00e7in karakteristik olan kilise yap\u0131tlar\u0131yd\u0131. Bu kiliseler dikd\u00f6rtgen ibadet salonu olan birtarafl\u0131 tap\u0131naklardan olu\u015fmaktayd\u0131. Bu t\u00fcr mabetlerin \u00fcst\u00fc genelde ikikatl\u0131 basit ta\u015fla kapl\u0131yd\u0131. Albanya’da H\u0131ristiyanl\u0131\u011f\u0131n mimarisi tarz\u0131nda \u00e7ember t\u00fcr\u00fc tap\u0131naklar denilen \u00f6zel mimarl\u0131k da yayg\u0131nd\u0131 ve bu us\u00fcl sadece Albanlar`a aittir. Bunun da baz\u0131 nedenleri vard\u0131r. \u00d6yle ki, Albanya’da \u00e7ember t\u00fcr\u00fc tap\u0131naklar\u0131 erken H\u0131ristiyanl\u0131k d\u00f6nemine aittir ve ara\u015ft\u0131rmac\u0131lar\u0131n kan\u0131s\u0131nca bu tap\u0131nak g\u00fcne\u015fe tapan albanlar taraf\u0131ndan, yani hen\u00fcz H\u0131ristiyanl\u0131\u011f\u0131n tam oturu\u015fmad\u0131\u011f\u0131 ve sema cisimlerine ibadetle kar\u0131\u015ft\u0131r\u0131ld\u0131\u011f\u0131 d\u00f6nemlerde yap\u0131lm\u0131\u015ft\u0131. Bu husus erken H\u0131ristiyanl\u0131k d\u00f6nemi Alban ha\u00e7lar\u0131na da kendini belli etmektedir. Albanya’da H\u0131ristiyan mimarisinin en b\u00fcy\u00fck \u00f6l\u00e7\u00fct\u00fcyse sovmelerdir. Sovmeler kervan yollar\u0131 kenar\u0131nda k\u00fc\u00e7\u00fck bir \u015fapel rol\u00fcn\u00fc oynasalar bile, onlar asl\u0131na bak\u0131l\u0131rsa mimari yap\u0131tlard\u0131r. Albanlar gerek mihrabl\u0131, gerekse de mihraps\u0131z sovmeler yapm\u0131\u015flard\u0131r. Sovmelerin duvar\u0131 genelde zarif desene sahip ni\u015fan ta\u015flar\u0131yla s\u00fcslenmekteydi. Alban d\u00f6neminin en karma\u015f\u0131k yap\u0131lar\u0131ysa bazillikler ve manast\u0131rlar olarak kabul edilir. B\u00fcy\u00fck ara\u015ft\u0131rmac\u0131lar bu us\u00fcl\u00fcn G\u00fcney Kafkasya’da sadece Albanlar ait oldu\u011funu belirtirler. \u00c7\u00fcnk\u00fc Alban d\u00f6nemi mimari yap\u0131tlar\u0131n duvarlar\u0131 \u00fczerindeki s\u00fcs sanatlar\u0131 sadece bu d\u00f6nem yap\u0131lar\u0131n \u00f6zg\u00fcn \u00f6zellikleri olarak de\u011ferlendirilir.<\/p>\n <\/p>\n Ha\u00e7\u0131n knyazl\u0131\u011f\u0131<\/strong><\/p>\n <\/p>\n Orta\u00e7a\u011fda Azerbaycan’\u0131n Da\u011fl\u0131k Karaba\u011f b\u00f6lgesinde mevcut olmu\u015f H\u0131ristiyan Alban melikli\u011fidir. XII-XIII y\u00fczy\u0131llar Arsak-Ha\u00e7\u0131n knyazl\u0131\u011f\u0131n\u0131n y\u00fckseli\u015f d\u00f6nemi olarak bilinmektedir. Eski Albanya’n\u0131n bir par\u00e7as\u0131 olan bu knyazl\u0131\u011f\u0131n merkezi Ha\u00e7\u0131n\u00e7ay`\u0131n ve k\u0131smen Terter nehrinin havzalar\u0131nda bulunmaktayd\u0131. Alban Mihraniler s\u00fclalesinin temsilcilerinden, haleflerinden biri Hasan Celal (1215-1261) bu knyazl\u0131\u011f\u0131n h\u00fck\u00fcmdar\u0131yd\u0131. Hasan Celal’in Mihraniler s\u00fclalesine mensup oldu\u011funu do\u011frulayan net soya\u011fa\u00e7lar\u0131 da mevcuttur. B\u00f6ylece, Ha\u00e7\u0131n knyazl\u0131\u011f\u0131n\u0131n h\u00fck\u00fcmdar\u0131 olmu\u015f Hasan Celal’in birzamanlar h\u00fck\u00fcmdar olmu\u015f Alban Mihraniler s\u00fclalesiyle gerek do\u011frudan genetik (akrabal\u0131k) ili\u015fkisi, hem de b\u00fcy\u00fck bir d\u00f6nem i\u00e7in – VII y\u00fczy\u0131ldan XIII esredek Alban h\u00fck\u00fcmdar\u0131n\u0131n siyasi e\u011femenli\u011finin mirasc\u0131s\u0131 olmas\u0131 b\u00fcy\u00fck \u00f6zelliklerdendir. Hasan Celal Ha\u00e7\u0131n ve k\u0131smen Arran’\u0131n egemen knyaz\u0131 olmu\u015f, G\u00fcrc\u00fc \u00c7arl\u0131\u011f\u0131`na tabi olmam\u0131\u015ft\u0131r. Bu Arsak-Ha\u00e7\u0131n h\u00fck\u00fcmdar\u0131 Ermeni, G\u00fcrc\u00fc ve fars senkron (ayn\u0131 d\u00f6neme ait olan) kaynaklar\u0131nda, ayr\u0131ca epigrafik yaz\u0131tlarda y\u00fcksek de\u011ferlerle an\u0131lan “knyazlar knyaz\u0131”, “b\u00fcy\u00fck, parlak h\u00fck\u00fcmdar”, “Ha\u00e7\u0131n \u00fclkelerinin knyaz\u0131”, “Ha\u00e7\u0131n\u0131n ve Arsak \u00fclkelerinin muhte\u015fem knyaz\u0131”,” \u00e7ar “,” Albanya \u00e7ar\u0131 “,” Albanya’n\u0131n b\u00fcy\u00fck sahibi”,” tacidar” olarak nitelendirilmektedir.<\/p>\n <\/p>\n Hasan-Celal nesli XV y\u00fczy\u0131la kadar Ha\u00e7\u0131n e\u011femenli\u011finin sahibi olmu\u015f, XV y\u00fczy\u0131ldan (neslin be\u015f melikli\u011fe b\u00f6l\u00fcnmesinden) sonraysa bu neslin temsilcileri Genceser`de bulunan Alban avtokefal (ba\u011f\u0131ms\u0131z) Apostolik Kilisesi Patrik-katolikoslar\u0131 g\u00f6revinde bulunmu\u015flard\u0131r Yani onlar bu zamandan itibaren – 1836 y\u0131l\u0131nda Alban Kilisesi’nin iptaline kadarki d\u00f6nemde Arsak-Ha\u00e7\u0131n knyazl\u0131\u011f\u0131n\u0131n ruhban y\u00f6neticilerine d\u00f6n\u00fc\u015fm\u00fc\u015flerdir.<\/p>\n <\/p>\n <\/p>\n Kaynak:<\/strong><\/p>\n Azerbaycan Tarihi (7 cilt) I, II ciltler, 2007<\/p>\n Feride Memmedova – Kafkas Albanyas\u0131`n\u0131n siyasi tarihi ve tarihi co\u011frafyas\u0131, Bak\u00fc, 1993<\/p>\n Feride Memmedova – Moisey Kalankatl\u0131`n\u0131n “Alban Tarihi” eseri Kafkas Albanyas\u0131`n\u0131n kamu kurulu\u015fu i\u00e7in bir kaynak olarak, Bak\u00fc, 1977 (Rus\u00e7a)<\/p>\n Ziya B\u00fcnyadov – Azerbaycan VII-IX y\u00fczy\u0131llarda, Bak\u00fc, 2008<\/p>\n Moisey Kalankatl\u0131 – Alban Tarihi, Mxitar A\u00e7\u0131k – Almanca salnameleri, 2007<\/p>\n G\u0131yaseddin Geybullayev – Azerbaycan T\u00fcrkleri`nin te\u015fekk\u00fcl\u00fc tarihinden, Bak\u00fc, 1994<\/p>\n Re\u015fit G\u00f6y\u00fc\u015fov – Kafkas Albaniyas\u0131`nda H\u0131ristiyanl\u0131k, Bak\u0131, 1984 (Rus\u00e7a)<\/p>\n S.T.Yeremyan – III-VII y\u00fczy\u0131llarda Kafkas Albaniyas\u0131`nda ideoloji ve k\u00fclt\u00fcr, Moskova, 1958 (Rus\u00e7a)<\/p>\n K.V.Trever – Alban tarihi ve k\u00fclt\u00fcr\u00fcne dair denemeler, Moskova-Leningrad, 1959 (Rus\u00e7a)<\/p>\n \u041a. \u0410\u043b\u0438\u0435\u0432. \u041a \u0432\u043e\u043f\u0440\u043e\u0441\u0443 \u043e\u0431 \u0438\u0441\u0442\u043e\u0447\u043d\u0438\u043a\u0430\u0445 \u0421\u0442\u0440\u0430\u0431\u043e\u043d\u0430 \u0432 \u043e\u043f\u0438\u0441\u0430\u043d\u0438\u0438 \u0434\u0440\u0435\u0432\u043d\u0435\u0439 \u041a\u0430\u0432\u043a\u0430\u0437\u0441\u043a\u043e\u0439 \u0410\u043b\u0431\u0430\u043d\u0438\u0438. \u0416. \u0414\u043e\u043a\u043b\u0430\u0434\u044b \u0410\u041d \u0410\u0437\u0435\u0440\u0431. \u0421\u0421\u0420, XVI, 1960, \u2116 4<\/p>\n \u0413\u0443\u043a\u0430\u0441\u044f\u043d \u0412\u043e\u0440\u043e\u0448\u0438\u043b. \u0422\u044e\u0440\u043a\u0438\u0437\u043c\u044b \u0432 “\u0418\u0441\u0442\u043e\u0440\u0438\u0438 \u0430\u043b\u0431\u0430\u043d”. \u0412 \u0441\u0431 .: \u0421\u0442\u0440\u0443\u043a\u0442\u0443\u0440\u0430 \u0438 \u0438\u0441\u0442\u043e\u0440\u0438\u044f \u0442\u044e\u0440\u043a\u0441\u043a\u0438\u0445 \u044f\u0437\u044b\u043a\u043e\u0432. \u0411\u0430\u043a\u0443, 1970<\/p>\n <\/p>\n