Hulagu Han, the founder of the Mongolian Dynasty, had respect for the beliefs of his oldest wife Dokuz Hatun, a Christian from Kereit. Following her request, he built churches in every town on his land. Dokuz Hatun used to be known to set up mobile churches wherever she took rest on her journeys. Among them the Genceser Monastery is considered to be the most important one, It has the reputation of being the most harmonious Turkish-Christian monument in the entire Transcaucasus. The name Dokuz Hatun was inscribed on its manuscripts. Traits of Turkish tradition can be clearly observed on the architectural design of the church - its wealth of decoration came from Turkish style embellishments and Jesus was portrayed as having Turkic features. The church is introduced as an Armenian edifice in Armenia.

The Armenian appetite could not be satisfied with the confiscation of only Christian architectural heritage standing in some parts of the Caucasus Albania (Azerbaijan). They also claim for Turkish built houses, caravanserais, bridges and fortresses comprising Muslim-Turkish monuments on the lands of West Azerbaijan, which is currently called Armenia. It is beyond empirical rationale and moral ethics to understand the attitude of the experts who have invested a gross effort in Armenianizing the Seljuk Mescid, built in the village of Kirne of Nahcivan, and Momine Hatun Turbesi, known as the pearl of Turkish architectural history.

The forgery of Armenianizing the Turkish-Albanian monuments dates long back in history. More than occasionally, Albanian features on these monuments were either scratched or scraped off, and Armenian writings and architectural elements were clung therein. For these operations, special expedition teams as well as destructors were sent from Armenia, and thereby Christian-Turkish monuments on the lands of Azerbaijan were Armenianized in all.

In seventies, I was told the following by a teacher in the area of Gedebey of Azerbaijan: ‘There appeared an idle Armenian in the area with an axe in one hand and a bag on the shoulder Where ver he sees a stone, a rock or a wall, he would catve a crucifix with his chisel.’ I told him, ‘He was not an idle, but an ignorant destructor sent to Azerbaijan on duty. The real idles are the imprudent regional administrators and their local guards who let this insidious destruction take place unnoticed.’

The communist leaders of Azerbaijan had simply ignored these acts of destruction for years. Above all, they cooperated with Armenians who propelled this cultural terrorism, and marketed both the lands and cultural heritage of Azerbaijan. Armenians holding top ranking government positions were not the only ones who espoused the virtual Armenian destruction in Azerbaijan. Among them, there were also leaders of workers and bureucrats -having Armenian mothers, wives, or secretaries- who were sympathetic to the Armenian cause. This code of behaviour encouraged the Idle Armenians with axes to travel freely around Karabagh, Kelbecer, Gedebey, Kazak and Kubatli conducting operations of Armenianzation on Turkish-Christian monuments and giving an irreparable damage to our architectural heritage.

In order to make more convincing their claims of Grandeur and Immortality, in the last century Armenians hired external researchers, most of whom were chosen among the Russians, and tried to reinforce their thesis with the help of the, so called, external authorities. Their efforts to immortalise their history -which does not even belong to them- through Azerbaijani monuments has become so absurd that they are no longer taken seriously even by the Armenian paid, the so called, ‘scholars’. In a number of articles, S. Ayvazyan, an Armenian researcher, provided an insight into Armenian hieroglyphics used in the 19th century BC. It was so imprudent and ignorant of him to argue that all of the writing systems used in the world originated from this particular orthography. The inscriptions on the rocks and stones found in Mesamor were suggested by him as empirical evidence for this argument. Paradoxically, orientalists proved that these were in fact tombstones from the 19th century that belonged to Azerbaijani Turks and that they had names carved on them such as, Au Kasimtian, Muhammed Ali and Hasan, written in kufi style of the Arabic script. Near these stones there was a village called Zeyve where Azerbaijani Turks used to live. The unknown Armenian researcher made a mistake that cost 38 centuries by reading the Arabic script incorrectly from left to right considering it was Armenian. With these fantastic lies and forgery, S. Ayvazyan left his dead ancestors’ spirits to God’s mercy. Hay-Armenian historians who have been well experienced in providing inaccurate accounts of the truth, have fortified their work with these methods.

The fact that Armenians did not have any particular medium of exchange, which is considered to be a designation of sovereignty, makes for a verification for not having a state tradition. Armenian researchers conduct Armenian-style empirical explorations in order to bridge this gap. In 1967, B. Migirdichyan, in a Czechoslovakian journal, published an article in English entitled The 19th Century, BC, Hay-Coins. The inscriptions carved into these coins were read backwards again, and they were later proved to be the legacy of Ileniz Tribe (1 133-1225). Research on Armenian coins is still being carried out

B. Piotrovsky, a paid scholar from St Petersburg and an admirer .of the Armenian having an Armenian wife, encourages Armenians in one of his writings to avoid such ignorant theories. Most of the time, the illusions of Armenian researchers, which are the products of an unbalanced psychology, lead their very supporters, also, into a difficult moral conflict.

The most ruthless method that has paramount importance to the mission of Armenian cultural terrorism has been that of a savage annihilation of artistic monuments transmitted through centuries as our heritage. Armenians systematically tear down the architectural monuments that they dared to steal and forge, which include artistic works and cemeteries mostly belonging to the Islamic Period.

In the last century, after the Russian invasion of the lands of Revan Dynasty, the common policy directed by the Russians and Armenians to form an Armenian region around Erivan headed for the expulsion of the Turks, the local people, and a total distruction of their artistic monuments.

Erivan, one of the new towns of Azerbaijan, was constructed to be a solid fortress at the time of Ottoman-Safavid struggle. In his Book of Travels, Evliya Celebi wrote: “...in 910 (1504 AD) Shah Ismail Safavid summoned Revan Kulu Han, his deputy, to build a fortress there, It was completed in seven years. Located in the South- east of Zengi River, the building constructed of brick and stone, is a beautiful one. It is a single storey building, though.”

It is well known that the Revan Fortress, which was alternately taken over during the Ottoman-Safavid battles, was built with the order of Ferhat Pasha, the Ottoman army commander. The town of Erivan reflecting the characteristics of Turkish architectural tradition, consisted of the following districts: Kale, Shehir, Tepebashi and Demirbulak. The Erivan Fortress had three gateways on its double line battlements: Tebriz, Shirvan and Korpu. As of 1864 the destruction began; the fortress, which looked like Baku’s Iceri Sheher, and which had been inhabited only by Muslims, was torn down, Muslim cemeteries were destroyed and the names of old districts were changed.

There are no statistical data regarding the number of mosques in Erivan before the Russian invasion. At the beginning of the 20th century, there remained only eight mosques in the town which was exposed to a heavy practice of Armenianizing promoted by the Russians initiated in 1828. Among them, the oldest one was built with the order of Shah Ismail (1501-1524). This beautiful mosque, which was fruly a treasure representing the period of Safavid-Turkish Dynasty, was burned down by Armenians in 1918 with Muslim Turks crammed into it.

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