Blue Mosque, Yerevan

Walking along the streets of Yerevan you can notice many churches. All of them are cultural heritage. Studying the past of each church people can learn about the history of that time. But, among the churches and monasteries, there is a mosque where Muslim people pray. After the adoption of Christianity, day by day people established lots of churches. After the invasions and other historic events, Armenia was a country led by non-Armenian people. Anyways, a mosque next to the churches proves the fact that Armenian people respect the religions of other nations. Blue Mosque is an obvious representation of it.

Blue Mosque, Yerevan

The History of Blue Mosque, Yerevan

Husein-Ali Khan – independent Sardar of Yerevan – established Blue Mosque or Gyoy-Jami in 1766. On the front part of the southern gate, the constructor left an inscription where he mentioned his name and the date of establishment of the mosque. Shahkhatunyants read the date of the establishment of the mosque in 1186, instead of 1179. And, Lynch says that the scholars ascribe the date of the establishment of the mosque in the time of Nadir-Shah (1736-1747).

The History of Mosques in Yerevan

It is hard to find out how many mosques Muslim residents of Erivan-Yerevan of Eastern Armenia had in the period of whole the history. But, it is known that at the beginning of 19th century there were 19 mosques in Yerevan. According to Tadevos Hakobyan, the mosques of Yerevan were Persian-Arabic (also Tartarian) monuments from the architectural perception.

Two of the mosques were in the area of the Yerevan fortress, and other six were just in the city. Many Christian travellers reported about the mosques in Shahar. Some of them were Lynch, Lachinov, Uvarova, Jarden and others.

Jarden’s Inscription

Describing Erivan, Jarden mentioned only one half-destroyed mosque. The name of it was Def-Sultan. Here is his citation “In front of the episcopal residence there is a big market and next to it there is a mosque. That mosque is made of brick and is half-damaged. It got its name from the founder Def-Sultan”. In the further period, there isn’t a mosque with that name in historical sources. Probably, the mosque having a name of Def-Sultan was in the place of Gyoy-Jami (Blue Mosque). The destructive earthquake damaged it. Blue Mosque was one of the most famous and luxurious mosques of Erivan-Yerevan.

Lynch’s Inscription

Other outstanding mosques of Haji Novruz Ali bek and Zal Khan were in Shahar central quarter. And in the back parts of the city, there were small and unremarkable mosques of Damirbulaghi. On the doors of the mosque of Zal khan, there is a common inscription about the date of its construction. According to Lynch the date of the establishment is 1687.

Here Lynch marks that the mosque of Zal Khan was smaller than Gyoy-Jami< but it had similarity and a yard with fence for taking rest.

There were two mosques in the fortress of Yerevan. It is worth mentioning that Rajip pasha built one of those mosques, when Turks occupied Yerevan, in 1727. It was a big construction on four pillars and it had an outstanding look. Considering the fact that Turks were Shia Muslims, after the occupation of Persians the mosques became a place where they kept their weapons. In 1827 October 1 Russians occupied Yerevan and in the honour of their victory, they made the mosque Orthodox Church.

Abas-Mirza Jami Mosque

Another remarkable mosque is Abas-Mirza Jami. Hussein Khan who was the last Sardar of Yerevan built the mosque. It got its name after Abbas Mirza- prince of Atropatene. The front part and the dome of the mosque was in faience. This style was characteristic of Persian and Arabic architecture.

It is interesting that the Turkish mosque and the mosques having the name of Abbas Mirza survived with Gyoy Jami till our days. But, in the 30s by the order of Russia, all the monuments and churches were destroyed, including all the mosques of Yerevan, except Gyoy Jami (Blue Mosque).

Blue Mosque, Yerevan

The Description of Blue Mosque

Blue Mosque belongs to the mosques that have Shia belief. It was not only the most beautiful and magnificent but also the biggest. The dome and most of the walls are covered by blue faience.

The constructions in southern and northern parts are all in blue. Next to it and in front of it, there are a number of small institutions and cabins. There is a square large yard surrounding the mosque. In the centre of it, there is a little basin. The mosque has three entrances. Two little ones are in the eastern and western part and big entrance is in the southern part. It consists of three arched halls. On the highest hall in the centre, there is the dome. Next, to it, other two halls are smaller and have a lower ceiling. The halls generally have no decoration and simple style. The furniture is also simple. Only the windows that are looking to the garden have decorations. Their ornaments are colourful glasses with eastern patterns. There is a little construction for praying in the northern side.

Blue Mosque, Yerevan

Gurgen Mahari

“Very often, me and Axel Bakunts were being here and going to Blue Mosque for drinking “Persian tea”. – Yerevan Charsu market, – said he and looked around, – can you imagine what will happen to these places in 50-60s? – said he, thought and concluded, – you won’t recognize, Abovyan were in these places 100 years ago. But if he passed by these places today, it wouldn’t surprise him, he would recognize. Nevertheless, whatever you see in 50-60s will become just a memory” said Gurgen Mahari smiling.

Mkrtich Armen

“Near to the market, in the square, the big building of Blue Mosque is standing. It has high walls on which there are small windows. Blue Mosque doesn’t seem to be interesting with its three walls at night. But the fourth, front wall is different. It is decorated with colourful shreds. The parts that are covered with colourful shreds shine at night and when it’s a sunny day. Two little gates of the mosque are always closed. Only the front door is open. From there you can go to the yard. There are many trees and flowers. The southern part of the yard is the main mosque, On the eastern and western walls, there are 20-24 small doors which are similar to each other. Those are the cabins. Nowadays no pilgrim comes here, and Persian and Turk craftsmen, workers live in the cabins”.

How Does It Look Today?

From the descriptions of popular people like Gurgen Mahari and Mkrtich Armen, we could understand that there was a market near to the mosque. That market exists till now. But, the time changes everything. The market and the look around it is changed too. Walking along Mashtots street we can notice a high wall all in blue. But, going near to it the colours in it.

In front of the mosque, there is a shopping mall. The simple market is changed into a large mall, where one can find everything he/she wants: clothes, food, cafe, restaurants.

Article Blue Mosque, Yerevan is the first on iArmenia: Armenian History, Holidays, Sights, Events.

Lake Sevan

Lake Sevan is in Gegharunik province of Armenia. It is the second largest freshwater high-altitude lake in the world after Lake Titicaca. Sevan had different names during the course of the history: Gegharquni, Laknitis etc.
The length is 70 km. It is the largest lake in the Southern Caucasus. According to the genealogical facts of the lake, it was originated in the fourth era.

For a long time, the linguists explained the name of the lake dividing its name into “sev” (black) and “vank” (monastery) relating it to the Sevanavank monastery. Princess of Syunik Mariam Bagratuni built the monastery from black tufa (a type of stone).

There are two traditions about the origin of Sevan.

Tradition 1

According to the first tradition, there was a land in the place of the lake with forested hills, fields full of flowers and mellow tillages. Near to the village, there was a source. When the villagers wanted to take water from it, they opened the big plug of its outfall. After taking the water they closed it very carefully.

One evening one of the women of the village goes to the source for bringing water, takes out the plug, pours the water and goes back home, without closing it. So, water overflows. The flood reaches to the houses. While the people were running away leaving their houses behind, they are shouting “Whoever left the outfall open may become a stone”. So, the uncareful women become a stone. The water gathers and gather. So Lake Sevan originated.

Tradition 2

People from Van migrate to the shores of Sevan thinking that it is also a “Van”. But later, they don’t like the cold and cruel climate. They remember the mild weather of their country, so they start shouting ” Սև Վան եկավ մեր գլխին, սև Վան (sev Van)”. So the lake got “Sevan” name.

Sevanavank monastery

Sevanavank

Sevan Lake has a rich history, as well as “rich view” for those who visit there. Not only the lake but also its peninsula has great historical heritage.

Sevanavank was established in the peninsula of Sevan lake, from Sevan town to the east. During the excavations, archaeologists found out that there were residents there in new stone and bronze ages.

When, in 301, Armenian king Tirridates III got repentance from St Grigor I Illuminator and accepted the Christianity, in Armenia Christianity became a national religion. Everywhere people established monasteries and churches. Grigor Illuminator established first two churches of Sevanavank: St Harutyun and St Karapet (after St Hovhannes Mkrtich).

The Dream

According to the inscription on the southern wall of St Araqelots church, in the 9th-century princess Mariam – the daughter of Ashot I Bagratuni – enlarged and constructed the monastery. Metropolitan bishop of Syunik S. Orbelyan who was 13th century-bibliographer, describes like this:

“In this time blessed Mashtots was popular with his grace in Sevana peninsula… After many endeavours, in her dream, she gets an order to build a church after the names of 12 disciples and establish a unity. And for that, in her dream, walking on the lake, 12 disciples come to her and show the place of the church.

After this dream and motivated by divine influence Mariam – wife of Vasak Syuni – comes to St Mashtots, convinces him and they establish the beautiful churches. One of them got the name of St Astvatsatsin, the other one got the names of 12 disciples”.

During the invasion of Mongols and Timurid, the monastery was plundered and destroyed. But, fortunately, in 1451 the Catechism of the monastery was established.

During the Soviet period, the monastery stopped its function (the building of St Astvatsatsin was destroyed in 1931 and they took the stones for building a resort House). The ruinous earthquake damaged the monastery in 1936. Since the 1990s, the monastery has its religious renascence, its theological Academy started working again. Sevanavank is one of the most popular historical cultural places of Armenia.

Sevanavank monastery

The Monastic Complex

The monastery consists of Sb Araqelots and Sb Karapet churches, the wrecks of the yard, partly rebuilt monastic cabins, the ground of St Harutyun church. St Astvatsatsin church and the yard next to it doesn’t exist. There is also the basis of inner and outer walls, some residential and economic buildings.

Princess Mariam and Sevanavank

Till the 9th century, the monastery consisted of 2 churches. One of them, St Harutyun church, was established in 305. During the reign of Ashot, I Bagratuni and the 200 years period of Bagratunyats kingdom was advantageous for the economic and cultural rise of Armenia. Many monasteries and churches were built, including in Sevanavank.

According to the Armenian narrators, princess Mariam had decided to build 30 churches on the memory of her husband who died when he was young. Meeting the abbot of Sevanavank, future catholicos Mashtots Eghivardetsi, he took the responsibility to sponsor the reconstruction of the monastery and enlargement and establish St Araelots and St Astvatsatsin churches.

Monastic Houses, economic institutions and a yard with four pillars attached to St Astvatsatsin church were built.

Sevanavank monastery

St Karapet Church

The date of the full renovation of this church is the end of the 9th century. The central part of the church has a “leaf” shape.

St Araqelots Yard

The wrecks of the yard are in the western part of the church. The establishment date of the yard is the 9th or 10th century. On the floor, there are the grounds of six pillars. The central part had a special way of construction, people called it “yerdik”.

St Araqelots

St Araqelots and St Astvatsatsin churches’ establishment date was the same. The western part which is long has a rectangular hall.
The open space of the western side is remarkable. Its vault is wider and keeps the whole weight of the cupola on it. After the successful construction of this type of church, in all western Armenia people started building churches in this type, only bigger than this one.
According to the inscription of the southern part, the establishment date is 874, by princess Mariam who was the daughter of Ashot Bagratuni.

Khachkars, Sevanavank monastery

Khachkars

There are many khachkars and their pieces in Sevanavank. From every period of the history of the monastery came magnificent examples. One of the most magnificent examples are the sculptures. In the base of these sculptures is a green fragile stone. The complication of the khachkars proves the luxury of the sculptures and monuments. One can suppose how the monks took care of the artworks, considering their ecclesiastical worth.

St Harutyun

This is the oldest church of Sevanavank. Grigor I the Illuminator built this church, in 305.
The church doesn’t exist now. from the grounds of it, one can conclude that it had great size. In Armenia this type of church was rare.

So, if you want to be one of the luckiest tourists who visited this must-see monastery, than plan your way to Lake Sevan.

Article Sevanavank is the first on iArmenia: Armenian History, Holidays, Sights, Events.

Noratus Village

Noratus (Noraduz) is an old residence, with monuments from Bronze and Iron age. The date of the establishment of the village is 1829, it’s 1934m above from sea level. In middle ages, the Noratus was a burgh. There is a traditional belief that this is a fortress-township of Gegharqunik, that establish Gegham Patriarch, which he called “Noratuns”- new houses.
Until the 19th century, Noratus was the administrative centre of Tsmak province. In 13-14th Noratus was Zaqaryans’ property and the residence of their governor: in inscriptions, the governor has names of demetar or meporel, which means leader. Melik Barik from Azaryans-one of the four ruling houses of Gegharqunik- moves his residence from Gandzak to Noratus in the 16th century.
There are other monuments in the village and surrounding areas.

St Astvatsatsin delipidated Church

Noratus

So, in the center of the village, there is Astvatsatsin church. Sahak Prince of Gegharunik established the church in the 9th century. There are many khachkars and tombstones in the yard. The oldest inscriptions from 996 A.D is now in the Armenian History Museum.

St Grigor or Dopunts Monastery

Noratus

This church is on the southern edge of the village. Though people say it is from the 13th century, the inscriptions and architecture prove that it is from the 10th century. On the western wall of the monastery, there is the inscription of Herakl Havnuni prince. According to Catholikos Simeon Yerevantsi, the monastery was a nunnery having a name of Dopunts.
The oldest khachkar in the village was for the establishment of the bridge (1211).

The Chapel

Noratus

The chapel is about 2km far from the village, on the northwestern hill. Only the lower walls survived till now. The oldest inscription is from the 1560 year.
Noratus Cemetry
Noratus village is popular with its cemetery. Its old part included about 800 khachkars established in 9-17th centuries.
Noratus cemetery is the 2nd after historical cemetery of Jugha (Nakhijevan). Azeris were destroying about 2500 khachkars there in 1998-2005. After the destruction of Jugha Cemetry Noratus is the biggest khachkar complex in the world.

The History of the Development of Khachkars Art

Noratus

Khachkar ( khach= cross, kar=stone) is the unique disclosure that Armenian created in worldwide heritage. Based on the traditions of memorial art, khachkars art developed in the early Christian period. There are wonderful examples of different periods in Horatus.

The sources start from the pre-Christian periods when people were making monuments with names of “dragons” to worship the water. People found them in Geghama mountains, on the slopes of Aragats, in Vayots Dzor and other places. Some of the most famous monuments are in Zvartnots, Garni and Van ( now in Turkey). Monuments from the Hellenistic period are mainly in pagan places of worship and on the roads of the villages.
When Christians were turning Pagan Temples into Churches, they were raising crosses as symbols of their new religion.

According to the facts Grigor the Illuminator raised wooden crosses on the place where Hripsime and Gayane were martyred. According to the tradition, there are wooden crosses in Sevan island, Sanahin, and other places till Georgia.
In- 5-7th centuries stone were used instead of wood. That time those creations had a name of “winged crosses”. The further development of “winged crosses” and quadrilateral monuments created a new type of monuments-khachkars.
In 9-10th centuries developed the art of Khachkars.

Cradle Stones

Noratus

In Armenia, the tradition of putting tombstones appeared in 1-2th centuries. At first, they were smooth rectangular slabs.

In Noratus cemetery appeared cradle stones. The upper part of them was edgy or round. On the smooth tombstones, there were people images. Cradle stones are richer. Specialists made the stones according to the hobbies and the way of living of the dead person. In them it is easier to guess what position the person had in the life: the peasant is with his plough, a musician with his/ her musical instrument, the nobleman during hunting. The tombstones that were smaller in size were mainly for children.

Tombstones and Their History

Noratus

Geghama Tombstone

This is a cradle stone with exquisite sculptures. This tombstone is dedicated to Khachatur, who brought water to the village in the 17th century. On the tombstone, there are lines of water, under which there four sculptures. Each of these sculptures has a little cross in the central part- they represent the Tree of life.

On the northern surface of the tombstone, there is a dramatic sculpture: a cavalier, whose horse’s rein holds his servant. Above the servant’s head appears an angel looking to the cavalier. On the left part is the most interesting sculpture: eternity sign or wine cup and tandoor with barbeque skewer. There is one of the oldest and holy symbols of Armenia, the symbol of Sun. To the left, an image of a musician is appearing, who plays Baglama. The variation of the scenes and the exuberance of the sculptures proves the gratitude of the villagers that showed towards the man who took water to them.

Tombstone in the memory of the Villager

Like other tombstones, there are wonderful sculptures on this tombstone too. On the southern surface of the stone, there is a villager whose name is unknown. He is with a plough. If one looks carefully at the stone, he/ she will notice two oxen pulling the plough and the villager.

Noratus Cemetry West End

This part of the cemetery is special because the burials were done according to the lineages. There are other monuments that are important to mark a work of craftsman or a development of a historical period.

Patrimonial Graveyard

This four adjacent khachkars on two pedestals are remarkable with sculptures and images. It is especially notable, that on a khachkar here are symbols of Sun and Moon.

Ghazar graveyard

Six khachkars in a row, resting upon a single pedestal built from three large blocks of stone. All six are works of a famous master Kiram. Local lore has it the top of stones C, D and E represent Lake Sevan and the two peaks of Mt. Ararat.

Harutents patrimonial graveyard

This row of 24 khachkars was erected for the Harutents family (dynasty) in the 14th century and includes a number of finely carved stones and imagery. Note the stone with white facing (a natural phenomenon from the elements) and the different ways the artists carved the Tree of Life below the central crosses. There is also variety in the top sides of the cross, which varies from plain surfaces to crosses, fennel seeds (a traditional motif) and other imagery.

A Legend about Noratus Khachkars

Noratus

In Armenia, one can see khachkars not only under the walls of the cathedrals but also on the roads and on the bases of the mountains.
Before, very often Armenians were putting them in the memory of Armenian heroes. In Noratus cemetery there hundreds of such khachkars. They say, that before those khachkars helped to win in wars and fights against the enemies.

This happened when Seljuk Turks invaded Armenia. They always assailed suddenly. For instance, if they were going to raid to a village, they were choosing burial or wedding days, though, in all world, the fights stopped at that time.
Once, Turk potentate Melik Shah knows that in Noraduz village king Geghham would deplore his friend’s death. His armed protectors are less in number. Other are villagers that have no weapon, women and children. In the evening he learnt that the huge army of Melik Shah was coming against him.

How did King Gegham Defeat Them?

But Gegham found a way to avoid defeat. He decided to use the military rig. All the soldiers, obeying his command, dressed the khachkars in their clothes. Then he stood in front of the khachkars with his army. And, at night, when Turk soldiers appeared behind the cliffs they saw a scary scene. On the hill were standing the powerful equestrians with the guidance of king Gegham. So, thinking the stones as soldiers, Turks escaped. But king Gegham reached to them with his army and massacred.
Except for the graveyard there other monuments in the village.

Article Noratus Cemetry is the first on iArmenia: Armenian History, Holidays, Sights, Events.

Matenadaran is a research institute and museum of ancient manuscripts, a center with a unique and original collection. This place has become one of the symbols of Armenia today.

“We are delighted with the ancient cultural glory of Armenia. This kind of collection of manuscripts in China is in a very small number, “says Mao Dong, a Chinese state-political figure.

Matenadaran is named after the great Armenian scholar Mesrop Mashtots, who created the Armenian alphabet in 405.

It is one of the world’s oldest and most rich manuscripts’ house. There are over 23,000 manuscripts, amulets, fragments and 300,000 archival documents. They cover nearly all of the ancient and medieval science and culture spheres.

This institution of cultural heritage has saved many original texts which have not been preserved in their mother tongue and are only present in Armenian translations.

Matenadaran was founded on March 3, 1959, on the basis of the State Manuscript House (Matenadaran). It consists of the following divisions:

• Bibliography and textual criticism
• Old bibliography (V-XIII cc)
• Medieval bibliography and documents (XIV-XVIII cc) and miniature study
• The preservation, rehabilitation, and copying divisions of manuscripts and archival documents
• There is also a large Armenologic library.

The word Matenadaran in Grabar language meant “library”. It was a place adjacent to the manuscript house. Several Armenian monastic complexes also had Matenadarans, such as Haghpat and Sanahin monastic complexes.

MATENADARAN FOUNDATION HISTORY

The history of Matenadaran begins with the invention of Armenian alphabet (405) and holds the name of its founder, Mesrop Mashtots.

The first information about Matenadaran came to us from the 5th century. According to Ghazar Parpetsi, there was a bookhouse adjacent to Echmiadzin’s Catholicosate. There were Armenian and Greek books.

Together with the writing houses of the nearby monasteries, the Etchmiadzin bookhouse became very important especially after 1441. This was the year when the Catholicosate moved from Sis (Cilicia) to Echmiadzin.

In Etchmiadzin and nearby monasteries, people were copying hundreds of manuscripts, especially in the 17th century. Many of these manuscripts still exist in today’s Matenadaran.

Gradually, the Echmiadzin monastic bookhouse became one of Armenia’s richest bookhouses. The task of obtaining manuscripts reached to a wider extent during the reign of Hagop Jughayetsi (1655-1680).

In the Middle Ages, however, the danger of extinction and destruction by the foreign invaders has always been a threat for the manuscripts.

According to Stepanos Orbelyan, in 1170, Seljuk Turks looted about 10,000 Armenian manuscripts in the fortress of Baghaberd. Meanwhile, according to the records of Kirakos Gandzaketsi, foreign invaders captured Karin in 1242 and looted many manuscripts from the local matenadaran(manuscript house).

The state treasure house of the capital of Cilicia(Sis) also had the same fate. The Egyptian hordes have destroyed it in 1298. Along with the treasures, they plundered numerous records. An Arabic manuscript told about that story. Arakel Davrizhetsi recorded the plunder of the Echmiadzin bookhouse in the XVII century. The last time the Echmiadzin Matenadaran was destroyed was in 1804. Nerses Ashtaraketsi testified about this.

18-19th centuries

In the 18th century, unfortunately, the enemies have repeatedly attacked Etchmiadzin. At the beginning of the 19th century, there was only a small number of manuscripts remaining from the former rich Echmiadzin Matenadaran.

After the accession of Armenia to Russia (1828), a new era of enrichment of Matenadaran’s manuscripts began. In 1828, there were 1809 manuscripts, and in 1914, the number was 4660. From the end of the 19th century, the historical-philological works, which started by using the materials of the Echmiadzin manuscript house, stopped because of the 1914-18 World War.

All Armenian cultural centers together with thousands of manuscripts have been destroyed throughout the whole territory of Western Armenia during the Great Genocide.

Numerous records have survived thanks to the Genocide survivors. However, there are about 31,000 Armenian manuscripts in the libraries and museums of Yerevan, Echmiadzin and many cities around the world (Jerusalem, Venice, Vienna, New Jugha, Beirut, Moscow, St. Petersburg, Tbilisi, Paris, London, New York, Los Angeles, etc.)

On December 17, 1920, by the Decree of the ASSR, the Etchmiadzin Matenadaran became nationalized. Also, on February 5, 1921, the Cultural Institute was founded on the basis of the Matenadaran. It is the first scientific institution in Armenia.

The manuscripts of Matenadaran moved to Moscow during the war years for security purposes. Therefore, they returned back to Etchmiadzin by the order of the Government on March 6, 1922.

In 1939, Matenadaran moved from Echmiadzin to Yerevan’s Public Library.

Yerevan Manuscript Library After Mesrop Mashtots (Matenadaran)

The following people were responsible for the Echmiadzin Matenadaran:

Nerses Sarkavag (1662), Isahak Sarkavag (1766), Grigor Vardazaryants (1819), Manvel Gumushkhanets (1828-30). Then – Hovhannes Shahkhatunyants, Makar Hovbyants, Daniel Shahnazaryants, Grigor Mushegyants, Nerses Khudaverdyan, Sahak Amatuni, Garegin Hovsepyan, Mkhitar Vardapet, Mesrop Ter-Movsisyan, Husik Movsisyan, Gevorg Chorekchyan.

After 1920, the directors of Matenadaran were A. Ter-Hakobyan, K. Ghazaryan, A. Hasratyan, H. Manvelyan, E. Torosyan, G. Abov, V. Nalbandian, L. Khachikyan, A. Arevshatyan (since 1982).

The tasks of Matenadaran as a research institute are the following:

1. The preservation, restoration, and copying of ancient manuscripts;
2. Collecting handmade monuments;
3. Making the main list of Armenian manuscripts;
4. Study and publication of the most important original texts as well as monuments of Armenian miniature art;
5. Publishing the medieval Armenian sources of global importance in Russian and European languages;
6. The popularization of the manuscript culture of the Armenian nation through the publicly available booklets.

The largest repository of the Armenian manuscripts is the Matenadaran of Yerevan (after Mesrop Mashtots). It is a scientific-research institute-museum of ancient manuscripts. The establishment took place in 1921 on the basis of the Echmiadzin Matenadaran. It is also the first scientific research institution in Armenia. In addition, the original name was “Cultural-Historical Institute”.

In the 1920-30s, the collection of Matenadaran was enhanced due to the manuscripts brought from Vaspurakan and Taron, collected from Armenian monasteries and churches of the USSR, from the Lazarian Seminary in Moscow. Also, Armenian Ethnographic Company of Tiflis, Nersisyan School, Nor Nakhichevan, Nor Bayazet, Karin, Tavriz Prelacy, Yerevan State Museum. In addition, manuscripts from other places as well as donations or sells by various individuals also contributed to the enhancement. All these manuscripts have been listed and described.

In 1962, Matenadaran was named after Mesrop Mashtots. There are over 17,260 manuscripts. Out of them, over 11,180 are whole Armenian manuscripts. The rest are fragments of Armenian manuscripts, amulets, also new and foreign manuscripts (Arabic, Persian, Turkish, Assyrian, Ancient Greek, Greek, Latin, Russian, etc.) More than 100,000 documents are in the archive fund.

In 1965-70 a short list of Armenian manuscripts of Matenadaran was published in two volume. Also, in 1984, Volume A of the “Armenian Manuscripts List of Matenadaran”. Now, B, C, and D volumes are available for printing. Since 1959, Matenadaran has published more than 150 books.

MATENADARAN IS A UNIQUE MUSEUM

Since 1941, the scientific journal “Herald Matenadaran” has been published (in 1941 and 1950 – “Collection of scientific materials”). Also, publications of “Armenian Culture”, “Armenian Miniature” (in Armenian and foreign languages) took place. They represent the medieval Armenian culture.

For their rich collection of Armenian manuscripts are famous: Venice and Vienna (about 7600 units), St. Hakobyants Monastery of Jerusalem (about 4000 units), Mother See of Holy Etchmiadzin (over 1200 units), Zmmar monastery (Beirut, around 1600 units), New Jugha (more than 700 units).

The oldest complete manuscript that reached to us is the “Gospel of the Holy Mother”, copied in the 7th century. Three Armenian presidents have given their oath by putting their hand on the manuscript book.

The largest Armenian manuscript is belongs to 1200-1202. It is the “Homiliarium of Mush” (55.3 cm x 70.5 cm), the weight is 28 kg. Meanwhile, the smallest manuscript is “Calendar” in 1434 (3 cm x 4 cm), weight is 19 g.

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“Fifteen centuries keep silent in these walls, and I hear their silence.”

Derenik Demirchyan, writer

“It is impossible not to bow to the old and medieval culture of the native Armenian people. I find it impossible to not to be proud of its magnificent historical past. It is impossible not to be happy that my contemporaries have been studying these precious materials with such love and devotion. I do not doubt that Yerevan will become one of the cultural centers in the near future … “

Levon Orbeli, Physiologist

“The old and sacred books of wisdom continue to live here as dried roses, which are still full of invisible seeds.”

Pablo Neruda, Chilean writer

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THE ARCHITECTURE OF MATENADARAN

In 1945, by the design of architect Mark Grigoryan, the construction of the Matenadaran building in Yerevan began. The construction came to an end in 1957. The old building of the Institute is in a shape of a cube. It was built with grey-bluish basalt, on the hill overlooking Yerevan. It is right on the northern end of Mashtots Avenue, below the Mother Armenia Memorial.

The building is in neo-Armenian style. The architect is Mark Grigoryan. Monumental stairs lead to the statues of Mesrop Mashtots and Koryun. At the entrance, the statues of Toros Roslin, Grigor Tatevatsi, Anania Shirakatsi, Movses Khorenatsi, Mkhitar Gosh, and Frik decorate the front of the building.

At the entrance, you can see the first ever sentence translated into Armenian. That is:
“To know wisdom and instruction, to perceive the words of understanding”

These are the words of Proverbs 1: 2 of Solomon.

Cross-stones also decorate the sides of the building. The inside of the building is also basalt, but other stones, such as marble, have also been used in the interior. In the entrance hall, there is a mosaic depicting the Battle of Avarayr by Hovhannes Khachatryan.

The construction of the new building of Matenadaran started since 1987. However, the construction stopped due to the huge earthquake of December 7, 1988.

The construction began again

On May 14, 2009, construction works of the new building of Matenadaran (architect Arthur Meschian) started. The opening of the new science building took place on September 20, 2011, in the framework of celebrations dedicated to the 20th anniversary of Armenia’s independence. Matenadaran’s new building’s surface is three times the size of the old complex.

The new building covers 11,358 square meters. It is special for the preservation, restoration, and digitization of scientific research, manuscripts, archival documents, and fund.

The central building has been completely rebuilt and renovated, transforming into a museum complex. It also has numerous exhibition halls, auditoriums, a hall for scientific conferences and reports as well as a scientific laboratory.

The oldest manuscripts date back to the 5th and 6th centuries. The oldest illustrations and miniature paintings are in the Echmiadzin Gospel. It dates back to the 6th century.

Even during the shortest visit to Matenadaran the important role and significance of the Armenian language and Armenian writings in the world culture will become clear.

More Details on Matenadaran

Over the last decades, the collection of foreign-language manuscripts of Matenadaran has begun to grow rapidly.

The oldest Armenian monuments are parchment fragments of the V-VI centuries, as well as complete manuscripts of VII and later centuries, old-timbered logs and parchments were found in caves.

Matenadaran’s printed books division includes Armenological and Oriental literature. Both Armenian and foreign Armenologists are using them.

Matenadaran is in close contact with foreign scientific and museum institutions that are dealing with manuscript culture issues. The museum also does an exchanging activity of books and music tapes.

Matenadaran is also a sightseeing site, every year thousands of Armenian and foreign guests visit and get the opportunity to see the unique samples of the spiritual culture of the Armenian people.

The rise of the reputation of Matenadaran greatly contributes to the collection of manuscripts. Hence, the Armenians living in the far and near abroad donate the relics of the Armenian manuscript culture, and sometimes even foreign-language writings.

Our ancestors worshiped manuscripts for centuries. Today, for every Armenian Matenadaran represents a sacred value without which we will not only lose our national face but also will become unqualified people.

Article Matenadaran is the first on iArmenia: Armenian History, Holidays, Sights, Events.

Gandzasar monastery complex was named after the hill in front of the village of Vank, in the interior of which there are silver and other metal mines.

GANDZASAR HISTORY

The monastery was a primacy and the ancestral mausoleum of Khachen princes. Due to the care that the princes of the Hasan-Jalalian dynasty provided, Gandzasar maintained its role as a spiritual center.

The monastery had a rich repository of manuscripts, a school, where high-value manuscripts were created and spiritual figures were educated. They contributed to the development of intellectual and cultural life in Khachen and surrounding areas.

Principality of Khachen

Information on Khachen, one of the Armenian government houses in Artsakh, has been preserved in the records of XII-XIII centuries. They confirm the fact that the country is Armenian and also has political relations with Armenia.

Hasan, the son of Sachar (Zaqar) Vakhtang, the owner of Haterk, Handaberd, Khachenaberd and Avkahatats fortresses, ruled the Khachen principality in 1142. In 1152, he married with one of the last representatives of the Lori branch of the Armenian Bagratuni dynasty, the daughter of King Kyurikyan.

One of his sons, Vakhtang, the ruler of Nerkin Khachen, whose another name was Tangik, married the daughter of Sargis the Great. He was one of the two prominent military and political figures of the Georgian queen Tamara.

Mkhitar Gosh about Hasan Jalal

Mkhitar Gosh, the author of the “Armenia’s Code of Laws”, had close ties with the ruler Hassan Jalal and his son Vakhtang. He called them “the leaders of the other princes” and equated them with Cilicia’s King Ruben.

By clarifying their role in the political life of the country, the Armenian lawmaker states that “in our kingdom (i.e Armenia) … during the days of anarchy … there were only some princes in Khachen at first”

Vakhtang, son of Hasan Zakaryan (husband of Khorishah), had three sons and three daughters. He named his eldest son Hasan, in the honor of the grandfather, Zakare, and Ivane, in honor of the Armenian princes, Tamara’s military commanders.

A number of protocols provide information about Artsakh-Khachen Prince Hasan Jalal (1214-1261) and his descendants. In a record of 1229, Hasan Jalal appeared as the ruler of Artsakh-Khachen. “With God’s favor, me; Hasan – the son of Vakhtang and  Khorishah, built this holy church …”

In the inscription on the wall of Gandzasar monastery, he reports about himself and his domains. “I, the humble servant of God, Jalal Dovla Hassan, the son of Vakhtang, the grandson of great Hassan, the oldest prince, and king of the great Artsakh and the adjacent regions [Khachen].”

TIES WITH THE MONGOLS

The Prince of Artsakh-Khachen established close ties with Mongolian rulers. Historian Kirakos Gandzaketsi (XIII century) writes:

“The wise Prince (Jalal), when learned about the assaults of the unbelievers, gathered all the inhabitants of his land in the fortress, which the Persian called Khokhanaberd. And when (Tartars) came, they found that it impossible to capture the fortress and offered to establish a peace deal. And he wisely came to an agreement with them. Then he went to visit them with gifts. (Tatars), giving him honor, returned his domains, and even added some territories, then ordered him to go out to war with them every year, and live quietly in their land. (Jalal) cleverly ruled in his country.

Everything necessary for the messengers coming to him, be it food or something else, he would collect and keep close to him, and even add more things and give them when they came to him. And (the Tartars) did not suppress the country (population), but just went to him. In other regions, they did not do like that, so they (Tatars) pressured people everywhere, however they could.”

Hasan & Sartakh

Sartakh, who adopted Christianity, was the son of Batu Khan of the Golden Horde. About the close relationship between the Armenian prince and his son Sartakh the historian reports:

“Hasan, the great prince of the Khachen and Artsakh districts, who was called Jalal: pious, god-fearing and modest, Armenian by origin, came along with everyone (to Sartakh). He (Sartakh) accepted him kindly and respectfully, and all those who came with him, like the  Prince Grigor, whom people commonly called Gregory the Guy (although he was already an old man), Prince Dessum, a modest young man, and master Marco together with bishop Gregory.

He took (Jalal) to his father, honored him and returned his tribal estates, Charaberd, Akanaberd and Karkar, which the Turks and Georgians had earlier taken away… “

Later, in 1255, after the death of Batu Khan, Hasan together with Sartakh went to the Mangu Great Khan of Mongolia. He himself is reporting that:

“I, Jalal Dovla Hassan, went to the king – to the east: to the north country, with my family and household for the church’s peace. With my wife, Mamkan and my son Atabek, given to us by the God, I traveled to the north-east, and I went to the end of the world, to the khan named Mangu.”

Historian Kirakos Gandzaketsi writes that he “went to the Mongol ruler to express his complaints” against tax collectors and governor Argun.

Turkish invasions

For the first time, the Turkish tribes began to appear occasionally in Asia as a result of the invasions of nomadic tribes of Asia: Seljuks (1048, 1049, 1054, 1065), Tatar-Mongolian Hordes (1236-1243), Tokhtamish of Golden Horde (1385, ) and Lenk Timur (1386, 1394 and 1400).

In 1386-1405, after the invasions of Lenk Timur troops to the Transcaucasus, Northern Iran, and Armenia, in the first half of the XV century went under the rule of the Turkic Kara Koyunlu tribe. in the second half of the XV century – under the rule of the Akkoyunlu tribes.

Coat of Arms(Khachen)

Nevertheless, the power of Hassan Jalal continued to exist; his representatives retained the title of meliks among the minorities of Nagorno-Karabakh in the XVI-XVIII centuries. The low parts of Karabakh, in particular, the Mughan steppe, was under the control of the Turks. During the reign of the Safavid dynasty in Persia, Karabakh was one of its provinces. The plateaus and highlands of Karabakh were under the authority of Muslim khans, while the mountainous parts remained in the hands of the Armenian princes.

The Armenian system of meliks finally formed in Nagorno-Karabakh during the reign of Shah-Abbas I in Persia (1587-1629). In those years, the Persian authorities encouraged the Armenian meliks to take action against the Ottoman Empire. At the same time, the rulers of Persia were trying to weaken the Armenian meliks by removing them from the other Armenian territories by settling the Kurdish tribes between Artsakh and Syunik.

Melik is an Arabic word that means king and ruler. In ancient Persia, autocratic people were called meliks, then hereditary rulers. Meliks were always hereditary rulers in the Transcaucasus, and the importance of the place showed the importance of the melik. This title has served as the proof of the surname age and origin.

St. John the Baptist Church

The first information about Gandzasar reached us thanks to the Catholicos Anania Mokatsi (10th century). It was a modest church and existed still in the 4th century. In the place of that church, Prince Hasan Jalal Dovla built the St. John the Baptist Church of Gandzasar in 1216-1238. It was named in the honor of the greatest earthly saint, John the Baptist. A potter brought the head of the saint from Jerusalem to Artsakh. Then, transferred to the prince of Artsakh.

The prince recapitulated the 6-meter-deep saint’s relic at the base of the new building – under the holy table. Mongol invasions caused the church consecration to be postponed. After concluding a peace treaty with Hasan Jalal – the ruler of Khachen, they finally could consecrate the majestic church.

Mkhitar Gosh and Kirakos Gandzaketsi have described this grand event. Gandzaketsi writes that Catholicos Ter-Nerses of Aghvank, together with numerous bishops, a great philosopher, and scholar Vanakan(Monk) along with many teachers, high-ranking clergymen from different provinces of Armenia were present at the ceremony… In short, 700 priests with their prayers and psalms consecrated the church.

“And when the event ended (consecration), he (Jalal) made a huge banquet. He served everyone with his own hands and gave each one a gift according to their honor. And he gave abundant gifts and ensured that everyone departs safely, “- tells Kirakos Gandzaketsi who personally attended the celebration in his “Armenian history” book, “This took place in the six hundred and eighty-nine year of Armenia (1240), on the Vardavar day.”

The wife of Hasan Jalal, Mamkan later built the church courtyard. Thanks to the resourcefulness of their son Atabek, they could bring the relics of Jalal. He was tortured to death for a week in a foreign country. They summed the relics up in the courtyard.

John the Baptist Church is one of the best preserved medieval Armenian monuments

The Cathedral of St. John the Baptist of the Gandzasar Monastery closely resembles the two other churches of Armenia: Cathedral of the Holy Mother of God of the Harich Monastery in Shirak province, and Cathedral of St. John the Baptist of the Hovhannavank Monastery in the province of Aragatzotn.

On the northern wall of St. John the Baptist Church in Gandzasar, Hovasap Miaynaketsi recorded Hasan Jalal Great’s Covenant in 1240. According to the 27-line testament of Hasan Jalal, when the construction of Gandzasar began, and the masters reached the eastern window, his mother, Khorishah, went to Jerusalem, just like the wife of the king Abgar, Heghine. She devoted herself to an ascetic life till the end of her life, at the Holy Resurrection Cathedral.

According to his testament (which you will read below), he freed the churches from taxes. By the will of the unity and patriarchy of Catholicos Nerses of Aghvank, he appoints the Holy Liturgies.

The Gandzasar Monastery in 1400 became the seat of the Catholicosate of Aghvan. In this monastery, Israel Ori and Hovsep Emin had meetings with catholicoses. They were prominent figures of the Armenian liberation movement of the 16-17 centuries.

For centuries the temple and the rest of the monastery have undergone minor changes and rehabilitation activities. The first reconstruction of the monastery was carried out in 1551 during the reign of Sargis Catholicos.

Reconstruction works were also undertaken in 1781, by the commander Abov of Gulistan melikdom. Gandzasar was restored again in 1907 on the initiative of Khachen’s successor, Abraham Hassan-Jalalian.

Today Gandzasar Monastery presents to the whole world with its full splendor and charm.

Gandzasar was a primacy

It was the tribal mausoleum of Khachen princes. From 1400 to 1816, it was the residence of the Catholicosate of Aghvan. Due to the care provided by the princes of the Hasan-Jalalian family, Gandzasar maintained its role as a spiritual center for a long time. The monastery had a rich manuscript, a school. There were writing and miniature art centers.

For centuries, Gandzasar has also done a national, cultural, and political mission with honor. Over time, Gandzasar’s role in the Armenian reality has been sanctified, gaining a pan-Armenian value. Perhaps this was the reason why in the 14 century, during the difficult times of the Armenian Cilicia. Hovhan Vorotnetsi worried about the fate of the Armenian Apostolic Church, suggested that the seat of the Catholicosate of All Armenians should move to Gandzasar. Later, Grigor Tatevatsi shared the same idea.

To Sum It All Up:

The foundation of the Cathedral was laid in 1216 by Hasan Jalal. He called himself the “Supreme Potentate” of Artsakh’s largest and strongest Principality of Khachen. As the historian, Kirakos Gandzaketsi described, the Cathedral was completed in 1238. It was sanctified on the day of the Feast of Vardavar (Transfiguration of Christ), in the year 1240.

The consecration of the church took place in the presence of over 700 guests. The sanctification of the Cathedral was postponed by two years because of the Mongol invasions of Armenia.

This information can be inferred from the inscriptions in Armenian found on the walls of the Cathedral. This includes a large dedication, by the order of Hasan Jalal himself on the interior of the Cathedral’s western wall.

See the main part of the inscription below:

“In the name of the Holy Trinity, Father, Son and the Holy Spirit, I, Jalal Dola Hasan, the servant of God, the son of Vahtang, the grandson of Hasan the Great, the native potentate of the high and broad province of Artsakh, King of Hohanaberd, with large districts, have ordered to inscribe these lines. My father, before his departure from the earth, ordered me and my mother Khorishah, the daughter of Sargis the Great, Prince of Princes, to erect a church and [organize] the cemetery of our forefathers in Gandzasar, the building of which began in 765 of the Armenian Calendar (1216) with the help of the Grantor of Benefits (God).

And when we erected the wall above the windows, my mother abandoned secular life and departed for a pilgrimage to Jerusalem for the third time. There, putting on the cilice and spending many years in seclusion near the Lord’s Temple, passed away on the day of the Holy Resurrection of Christ. And, there was laid to rest. As to us, we, being aware of the danger of being idle, hurried to complete the construction work with the holy blessing of Merciful God, in 787 (1238)…” (from Bishop Makar Barkhudarian. Artsakh. Baku, 1885)

Overall, the monastery’s structures contain up to 200 texts inscribed in Old Armenian belonging to different times.

source: gandzasar.com

The Gandzasar Code

Gandzasar is not only significant as the seat of Armenian kings and bishops. It is also at the center of a great historical riddle which connects the present world with royal families of medieval Armenia, patriarchs from the Old Testament, as well as epic forefathers of the Armenian people.

When Armenians want to give special importance to Nagorno Karabakh, they say: “after all, the crown of the ancient Armenian Kingdom is in Nagorno Karabakh”. Moreover, the image of the Armenian Crown features on the state seal of the Karabakh. The word crown in this context, by the way, is used symbolically.

These connections run through the bloodline of the Hasan-Jalalians family, the direct descendants of Hasan Jalal Vahtangian, the prince who built the St. John the Baptist of the Gandzasar Monastery. He also ruled Artsakh as one large Armenian kingdom. Not surprising, Nagorno Karabakh— the historical Artsakh—is a very important land to the Armenian people.

Da Vinci Code

In recent times, some bestselling authors also tried to explore similar connections. The Da Vinci Code by the American writer Dan Brown masterfully concocts an intelligent thriller that marries the gusto of a mysterious international murder with a collection of fascinating esoterica culled from 2,000 years of the history of the West.

In the book, Harvard symbologist Robert Langdon discovers that the mysterious riddle he was solving leads to a trail of clues hidden in Da Vinci works. Brown portrayed the Italian genius painter and also inventor as one of the principles of the soi-disant Priory of Zion. It is a centuries-old secret society set up to preserve the Holy Grail.

The biggest mystery perhaps is that the Holy Grail is not a physical goblet from the Christ’s Last Supper. Rather, it is a metaphor to describe a woman (Mary Magdalene) who carried the child of Jesus Christ in her womb. In the text, Professor Langdon joins forces with a gifted French cryptologist, Sophie Neveu. The latter turns out to be the very direct descendant of Jesus Christ and Mary.

The Da Vinci Code is a fantasy, meanwhile, the Hasan-Jalalians are no fictional characters. They were and still are real living individuals, who claim a direct blood lineage to the Bagratid kings of Armenia and Hayk Nahapet, the epic forefather of the Armenians. And they also claim a connection to no one other than the Old Testament’s Japheth and his father Noah.

It seems that, consequently, the Gandzasar Monastery might turn into an international hotspot that might soon vie The Da Vinci Code’s Chapel in Scotland.

Holy See of Gandzasar

The Gandzasar Monastery is currently in the Mardakert District of the Nagorno Karabakh Republic. About two hours drive from Stepanakert and you will get there. It stands atop of the Mt Gandzasar (hence the name). It is a large green hill that rises above the historical town of Vank.

The name “Gandzasar” from Armenian means “Treasure Mountain.” “Gandz” means a “treasure” and “sar” means a “mountain”. They point to the ancient copper and silver mines found in the vicinity. But the real treasure, however, might also be the architectural and historical significance of the monastery.

Gandzasar is a walled abbey. Consists of both ecclesiastical and non-ecclesiastical buildings. The centerpiece is the Cathedral of St. Hovhannes Mkrtich (St. John the Baptist; Armenian, about which you have read above). It is a large church with a cupola in the inscribed cross plan.

Hasan Jalal’s successors assumed the surname Hasan-Jalalian in the memory of their celebrated grandparent. The clerical line, in addition, controlled top positions of the Holy See of Gandzasar hereditarily. Meanwhile, the original, princely one, continued administering the Province of Khachen as princes and meliks.

Mongol hordes and other tribes sacked the monastery several times.(at the beginning of the thirteenth century). In the late eighteenth century, the gangs of the Turkic chieftain Ibrahim-Khalil Javanshir looted Gandzasar. He was the tribal lord from the family of the self-proclaimed “Khans of Karabakh”.

By invading Artsakh’s Castle of Shushi for over 50 years, Ibrahim had been terrorizing the clergy of Gandzasar. In 1786, this policy culminated in capturing, torturing and killing Gandzasar’s Catholicos Hovhannes Gandzasaretsi and his brothers. Most recently they attacked Gandzasarin in 1992, in the course of Azerbaijan’s anti-Armenian aggression and Nagorno Karabakh’s heroic self-defense. But despite the challenges before them, Armenians have always organized extraordinary measures in order to defend Gandzasar.

How to Get To Gandzasar and Where To Stay

There are some good books that describe tourist destinations in Karabakh, including the Gandzasar Monastery. They provide a lot of information on how to get to Karabakh from Armenia, where to stay, what to see. You can also find out how to travel to specific places of interest. Moreover, you can find where to eat, how to obtain visas from the NKR Ministry of Foreign Affairs. In addition, you may want to know how to avoid areas that are close to the line of contact between Nagorno Karabakh’s and Azerbaijan’s armed forces.

All books below are available from major online bookshops, for example Amazon.com:

• Armenia and Karabagh: The Stone Garden Guide, Stone Garden Productions, Northridge, California, third edition, 2006
• Nicholas Holding. Armenia, with Nagorno Karabagh: The Bradt Travel Guide, Bradt Travel Guide, 2006
• Georgia Armenia and Azerbaijan (Multi Country Guide), Lonely Planet, 2008
• John Brady Kiesling and Raffi Kojian. Rediscovering Armenia: An Archaeological-Touristic Gazetteer and Map Set for Armenia’s historical monuments, Tigran Mets Publishing, Yerevan, 2001

There are also a number of good maps to get around once in Nagorno Karabakh in Armenia. One such map of the Southern Caucasus has a large section on Nagorno Karabakh. And there is the Gandzasar Monastery sign on it.

• Armenia and Azerbaijan Map by ITMB (Travel Reference Map). International Travel Maps & Books, 2005

Article Gandzasar is the first on iArmenia: Armenian History, Holidays, Sights, Events.

Tsaghkadzor

In every corner of the world, there is something to admire. Armenia, certainly, is one of the luckiest countries that has many corners to discover. Hearing the word “flower” creates a flower image in one’s mind. But, hearing “valley of flowers” makes people more imaginative thinking of a lot of flowers in a valley that has different colours and lots of attractions. And, this magical view exists and its location is in Armenia. Tsaghkadzor or “The Valley of Flowers” every year greets tourists from all over the world. The impression they have is irreplaceable. Many places to visit: sculptures, historical constructions etc. One of the nicest historical constructions is Kecharis Monastery. Every day many people visit there to see the old and great heritage of Armenian churches. Every detail of it proves how much significance churches had in Armenian lives.

The History of Kecharis Monastery

Kecharis Monastery

The group of monuments of Kecharis Monastery is in Akhtar district’s Tsaghkadzor town. The monastery is 57 km northwest of the capital of Armenia, Yerevan. But, it has permanent bus traffic thoroughfare.
On a little platform of Tsaghkunyats mountains valley, in the edge of a coulee, surrounded by forests and flowery valleys there is the town. Before, Tsaghkadzor town had a name of Kecharis or Kecharuq, being a part of Varazhnuniq province of Ayrarat. Varazhnunyats princes had the ownership of it. Afterwards, people called the monastery by the town’s old name.

The Name and Residents of Kecharis

Kecharis Monastery

So, some questions arise. When did residents displace here? Why was the name Kecharis? But unfortunately, there is no exact information about that. The only fact, that it could be a 5th-century monastery, is a church’s ruins, which has a construction very similar to the 5th century. So, this is a very simple fact that the town existed in the 5th century.
Because of the breakdown of Varazhnunyats dynasty and ministery, for the establishment of Bagratunyats Ani kingdom, Bagratunyats dynasty take Varazhnuniq province. One part of the province they present to Pahlavuni princes.
Vasak Pahlavuni made their political centre Bjni village. His son Grigor Prince or Grigor Magister established St Astvatsatsin temple in Bjni.
Grigor Magister, the 5 states that he had in Varzhnuniq, including Bjni, Kecharis etc, in 1045 devoted to Byzantine emperor Romanos. And instead of that, he got new estates and magister title.

After that, Seljuks occupied Armenia with Varazhnunyats or Tsaghkunyats province.Ivane and Zaqare Zaqaryan brothers at the end of 12th century, occupying the northern part of Armenia from Seljuks, including Tsaghkunq, and getting an ownership allowance from Tamara queen, they distribute the regions among Armenian princes. As studies proved, they gave Kecharis to Proshyan princes.

Mongols

Because of Mongolian invasions in the 13th century and Turk-Mongolian wars, Armenia was in a destruction and poverty. As a result, many residences were desolate, including Tsaghkadzor village.
According to historical sources, in the 12th century in Ayrarat province there was a city with a name of Kechror. Some topographers concluded that Kecharis is the same Kechror as there is a similarity between these words.

However, the thorough research didn’t find out any remnants of the residence, that would remind it was a town.
After occupying Eastern Armenia, in 19th century Russians sent a group of denominational families. Afterwards, the Russian government made Tsaghkadzor a summer residence. Regardless of all of these, before the Sovietization, Tsaghkadzor was a small village which name firstly was Jnjrlu then Darachichak.
Kecharis-Jnjrlu-Darachichak village, currently Tsaghkadzor, developed and flourished very quickly during Soviet Union years, becoming one of the most beautiful towns of Soviet Armenia.

Inscriptions of Kecharis Monastery

Kecharis Monastery

11th century

The group of monuments of Kecharis Monastery belongs to the Armenian architectural monuments. The historical sources contain vague information about Kecharis Monastery. This fact creates a confusion and contradiction at topographers.

Only the inscriptions on the monuments give some information. Studying those inscriptions carefully, especially those that contain information about its establishment, it is clear that the initial construction of the monastery is St Grigor’s temple, which was established in 1003.
The thing is, that the topographers didn’t read in a right way the date of the inscription on the St Grigor temple’s southern door.
That inscription refers to the establishment of St Grigor Temple, by Grigor Magister in 1003 (in Armenian alphabet every letter has its corresponding number, in this case, 1003 converted into the letter is ՆԾԲ). All the philologists read Ձ instead of Ծ. Both of them have different numbers and it created confusion in knowing the actual establishment date.

12-13th Centuries

In 12-13th centuries Kecharis Monastery developed and reached to economic capacity, becoming one of the largest religious centres of feudal Armenia. It had its ecclesiastical school, where Khachatur archimandrite Kecharetsi was popular.
There is less information after the 13th century.
During the years of Soviet Union, the committee of protection of Historical Monuments did great work for renovating, cleaning the monastery. All the walls are renovated, there is a fence made of stones which have metal poles.
There is a museum in the monuments where visitors can see texts, photos and drawings of Kecharis and nearer monasteries.

The description of Kecharis Monastery Monuments

Kecharis Monastery

Thus, the group of Monuments of Kecharis Monastery consists of four churches, one parvis and few mausoleums.

1. St Grigor Church

It’s the main church of the monastery. According to the inscription of the stone of southern door, Grigor Magister established it in 1003. Moreover, this monument compacts the features of 10-11th-century Armenian architecture.

2. The parvis

It is on the western side of St Grigor church.Unfortunately, it is unknown when and by whom it was built. The inscription on its northern wall, with the date 1206, shows that the date of the establishment was 1206, probably in 12th century.

3.St Nshan church

It is in the southern part of St Grigor church. Again, there is less information about the date of the establishment of this church too. The structural form is typical of 11-12th centuries. Comparing to other monuments, it may be built at the end of 11th century and at the beginning of 12th century. This is a beautiful little building that has entrance only from the western side.

4. Katoghike church

It is on the southern side of St Nshan church. According to the inscription on the front wall and voussoir, Proshyan Khaghbak’s son Vasak established the church, in the 13th century.

5. St Harutyun

This is the fourth church of the monastery. It is on the western side of the group of monuments. According to the inscription on the front wall and voussoir the establishment date of the monument is 1220.

So, as it is obvious from abovementioned, Kecharis Monastery is one of the oldest monasteries of Armenia. It contains a great history of famous historical people and events. Even more, Kecharis Monastery greets all the visitors with deep archives.

Article Kecharis Monastery is the first on iArmenia: Armenian History, Holidays, Sights, Events.

More than half of the stones have holes, the diameters of which are 5-7 cm. These stones form two circles with different diameters.

The history of Zorats Karer is yet another mystery which worries the scientists for many years. There are assumptions in the III-II millennium BC, this place had a religious, worshipping significance. Historians suppose that these stones surrounded by menhirs are the ruins of cemeteries which had stone walls and roofs.

To confirm that the Zorats Karer complex is an ancient observatory, in 1994-1997, Armenian scientist, academician Paris Herouni organized 4 scientific research expeditions. Within the framework of the research, which they conducted during the solstice and equinox, the expedition participants measured magnetic deviation, geographical coordinates, and the sizes of the monument.

As a result of numerous observations of the motion of the celestial luminescence together with complicated calculations, Herouni came to the conclusion that the Qarahunj Observatory (as he called it) is more than 7,500 years old. Herouni even saw a connection between the English Stonehenge (3020-2910 BC) and the Armenian Qarahunj.

There is also a mystical interpretation of the existence of megalithic structures in various parts of the world, including Karahunj. They are all located in crustal refraction areas that stand out with the high intensity of the electromagnetic field (scientifically proven). Through these buildings, Earth receives space energy.

ZORATS KARER: THE NAME

The original name is still unknown. There is no written information on the original inhabitants and significance of this ancient site. The first name that people remember is Ghoshun Dash, which means “stone army” in Turkish (according to folk tradition, the stones are actually stoned or crusted soldiers). This is probably because if you watch from far, the complex reminds an army of soldiers.

In 1980, Armenians literally translated it from Turkish into Armenian – “Zorats Qar (Kar)”. Ghoshun Dash or “Stone army” in Armenian is “Qare (Kare) zorq”.

An astrophysicist E. Parsamyan gave the name “Qarahunj(Karahunj)” from the name of the nearest Qarahunj village. Also because he found similarities to the famous Stonehenge of England, which had a connection with ancient astronomy (proven).

The word Qarahunj has an extremely interesting etymology. It consists of 2 root word – “Qar (stone)” and “hunj”. The meaning of the second root word is unknown, just like the meaning of the English “henge” root word of Stonehenge. It is possible that it came from the Armenian word “punj (bunch)”, with “Qarahunj” meaning “a bunch of stones.”

Qarahunj and Stonehenge names are commonly used in describing the place. Some even call it Armenia’s Stonehenge.

“Zorats Karer” and “Qarahunj” also do not fully disclose the meaning of this stone complex. The name “Zorats Karer” literally means “Stones of Strength,”. This may be due to the fact that the complex is located in one of the most energy-rich places in the world.

More Versions

Some suggest that the word “Zorats (Strong)” has a relation to the word “Zoh (victim)”, which makes it possible to translate the “Zorats Karer” as a “Place of Sacrifice”.

People called the complex “Dik-Dik Stones”. The word “Dik” has a Hindu-European root and means “gods.” Thus, we can translate the name above as “god stones.

As to the name “Qarahunj”, it is commonly explained as “Sound of Stones” or “Resonating stones”. Another translation of the name “Qarahunj” is the “Temple of God Ara”, where the word “Qa” means “god” and “Ara” – the god of the Sun in the Armenian pagan religion.

THE ARMENIAN STONEHENGE

The Stonehenge of England is known to many, but few know that there are thousands of such “henges” in the world and especially in Europe (in particular, Scotland, Ireland, Iceland, and France). Their names are very mysterious. Scientists suppose that the similarity between these names is a simple coincidence.

Stonehenge is located near the city of Solsbury in Great Britain. It consists of vertical stones that make a part of the three structures which make mysterious sounds.

“Today you can still hear some echoes. You hear the birds calling and if you clap your hands or play a musical instrument, you hear quite a subtle echo. But if you’re listening, it is clearly there. You also have a sense of reverberation, a bit like a gigantic bathroom. People say ‘Well, you hear that anywhere’. But not two-thousand, three-thousand years ago; there weren’t any large stone buildings. So this would have been one of the few human-made places where you would have heard these kinds of acoustic effects.” – researcher Till.

The Armenian ancient settlement, Qarahunj, is located near Goris, Syunik Province. The 7-hectare area is a complex of vertical standing stones. The number of the stones is approximately 223. Researchers have discovered nearly one hundred holes. According to scholars, people used them as measuring units.

Scientists have concluded that the ancient civilization has been able to accurately measure the distances for that time and make assumptions about the size of the Earth, and even create a calendar.

Which one is older?

Scientists have already proven that Armenia’s Qarahunj has an earlier history than the British Stonehenge. Qarahunj has a history of about 7,500 years, while Stonehenge is 4,000 years old.

Qarahunj being older than the Stonehenge has caused quite a lot of interest and noise in the world and scientific fields. Scientists believe that Qarahunj is the oldest ever observatory in the world. Also, that its stones are mysterious and cosmic.

These two sites, the British Stonehenge and the “Qarahunj” of Armenia, have mysterious and historical similarities, scientists believe.

According to the “Armenian Stonehenge” version supporters, the ancient astronomy began here and then spread around the world.

Others say that according to the accepted theory, controversial cultures have developed in different parts of the world at the same time and that Stonehenge is typical and unique only to the English culture, as Qarahunj is typical only to the Armenian culture. Thus, one should not reduce the importance of each one.

Scientists continue studying the British Stonehenge and the Armenian ‘Stonehenge’

They try to interconnect the two mysterious complexes with one another and outline their ‘crossing lines’.

Documentaries show that a rather progressive civilization used the Armenian Stonehenge as an observatory. The place served them as the sun, moon, and stars viewing point.

According to other discoveries of scholars, in the center of Qarahunj, there was a pagan temple. Scientists later put forward the version that Qarahunj was actually a sanctuary.

If the meanings of the Armenian Qarahunj is more or less clear, there are a lot more theories about the British Stonehenge.

In a 2008 research, there is a presumption that the English Stonehenge served as a cemetery in ancient times, and the central stone was an altar.

The British Stonehenge, which people also translate as “Qarahunj”, from the viewpoint of the complex, is similar to Qarahunj. Apart from the mysterious similarity and close historical meanings, Qarahunj is probably a bit different from Stonehenge. The array of Qarahunj stones are more asymmetric.

Want to see these stone complexes with your own eyes?

The similarities between these two stone complexes are still of great interest to tourists as well. There are visits to the stone complexes and historical introductions being organized in both the UK and Armenia.

You can get to the British Stonehenge from London, where anyone who wants to see the complex is taken by bus to Stonehenge right from the hotels. By the way, it is allowed to be near Stonehenge only for a short time.

Those who want to see Qarahunj of Armenia can also take part in the expeditions and go to Goris, taking care of at least a one-day stay there and choosing a comfortable hotel.

Goris city

The similarities between these two archeological sites are not questioned by international experts. The exact intersection or crossing lines, however, are yet to be clarified.

Whatever the true name is, “Zorats Karer” or “Qarahunj”, or the meaning behind (worship or ritual), be it an observatory or something else, these stones are among the most mysterious things of the ancient world and deserve the status of a World Heritage site.

SCIENTIFIC RESEARCH

The complex is only partially investigated. Astronomer E. Parsamian, archeologist O. Khnkikyan, Physicist P. Herouni and others have conducted studies there.

A preliminary study of the complex and adjacent territory allows us to justify that “Zorats Karer” is a unique historical and cultural place.

In the center of the main building, there is cist-like stone, the hollow of which was robbed in the old times. Fragments of shells preserved on the bottom of the hollow prove that the complex refers to the XV-XIV centuries BCE.

Still, in 1931, a tomb was accidentally uncovered and destroyed around the complex. The tomb was under one of the huge stones standing vertically on the territory of the monument. A part of the discoveries and the stuff there found their place in the History Museum of Armenia.

According to the findings, the ruined tomb refers to the Middle Bronze Age and dates back to the first II quarter of the II millennium BCE. The residential area near Zorats Karer should also refer to nearly the same period. The archeological materials of the territory refer to the III-I millennium BC.

During 1967-1981, Gr. Areshian and O. Khnkikyan conducted scouting excavations. These excavations clarified the time of the complex. They confirmed the fact of the existence of the Kura-Arax (Shengavitian) culture and the presence of the Middle Bronze Age grave field.

Other researchers include E. Lalayan, S. Lisitsyan, M. S. Hasratyan, V. Harutyunyan, St. Yesayan, and others.

Early Bronze Age settlement is located in the center of the monument, on a triangular hill. The Middle Bronze Age grave fields extend in the area of the settlement as well as north-east, south, and south-east.

Description

The basalt menhirs at the center are in a vertical position in the form of ‘C’ letter. On the upper part of some of the stones or menhirs and in some cases, at their edges, there are holes with a diameter of 6-8 cm.

The menhirs have a width of 1-2 m and are 1-1.5 m thick. The height reaches up to 2.5-3 meters in individual cases and the weight – up to 10 tons.

From this array of stones to the west, there are ruins of houses, buildings with rectangular, square, table-like layouts (the height of the walls reaches up to 1.8 meters in some parts).

Between them and around the area, there are iron-age tombs. There are also large underground storage cists that have a length of 3-5 meters and a height of 2 meters. Their walls are made of large stones, the upper edges of which pointed ahead.

“Zorats Karer” needs a thorough investigation and scientific interpretation. It is possible that further excavations can reveal the existence of material values of earlier and later periods of the past

ZORATS KARER VS OTHER MEGALITHS

As you saw above, Qarahunj has at least 7500 years of history (some researchers, in particular, Graham Hancock, supposed that the complex has a 12-millennial history).

One of the things which make the Armenian megalith different and unique are the holes in the stones.

Geographist Nicholas Howard, who took part in the Qarahunj expedition (Oxford University organized it in 2010 together with the Royal Geographical Society of Britain), said:

“The holes in the stones separate it from the similar complexes.”

All experts who studied Qarahunj, including Paris Herouni, Graham Hancock, Nicholas Howard, Vachagan Vahradyan, Vazgen Gevorgyan and others, came to the conclusion that the complex is an ancient observatory.

QARAHUNJ OR THE STONE OBSERVATORY

In an interview with Sputnik Armenia’s reporter, independent expert Vazgen Gevorgyan told about the direct connections between the stars and Qarahunj.

“Today there is no doubt that Qarahunj is indeed an ancient observatory. During our recent visits, we have made important astronomical measurements which convinced us,” he says.

Orion’s belt

The Hayk(Orion) belt, also referred to as Three Kings or Three Sisters reaches the celestial equator on August 11. Therefore, Gevorgyan started his observatios on that day.

“Through the stone hole, one can follow the culmination point of the celestial equator that the Haik (Orion) belt reaches once in 25,920 years and symbolizes the end of the old star year and the start of the new star year. It is the point of the celestial equator with the help of which scientists of ancient times calculated the time and also made calendars, ” says the researcher.

Vazgen Gevorgyan’s team follows the sky with stone telescopes in Qarahunj on August 11, 2012 (let’s remember that the Mayan calendar ended that year). The data was so shocking that in 2015, by Gevorgyan’s invitation, a world-renowned scientist who studying ancient civilizations, Graham Hancock came to Armenia.

Then he wrote:

“The constellation of Orion stands at the top of Karahunj Megaliths before dawn and one can see how the three stars in the Orion belt stand vertically to the edge of the menhir.”

Following the announcement of such an authoritative scientist, National Geographic magazine in 2016 included Qarahunj, which is now called “Armenian Stonehenge” in the world’s oldest observatory list. The magazine stated that our ancestors have made observations of Orion and Sirius through Qarahunj.

The connection between Qarahunj and the pyramids

The constellation of Orion and the Sirius star were so important for ancient astronomers that the main pyramid of Khufu has star pointers. It is reflected in the Egyptian legends and mythology.

Pyramids of Giza, the Sirius star

The tombs of the king and queen are directed to the culmination points of these stars. The king’s mausoleum is located at an angle of 45 degrees and is oriented toward the Orion belt. Meanwhile, the queen’s mausoleum is directed to the Sirius star at an angle of 39.5 degrees.

According to Vazgen Gevorgyan, we see a surprising “coincidence”. The old observatory Qarahunj which was built much earlier than the Egyptian pyramids is located at the width of 39.5 degrees (Paris Herouni had also noticed it earlier).

And if we make a 45-degree azimuth from the Giza plateau to the north-east, it shows the positions of three important pyramids in Giza, then the place where the two lines intersect is exactly where the Armenian Stonehenge together with the Tatev monastery complex of IX-X centuries is located.

Zorats Karer is a reserve

Taking into consideration the exclusive role and significance of Zorats Karer complex in the study of the socio-cultural issues of Armenia’s early periods, in 2009, the Government of the Republic of Armenia, according to the decision of June 26, gave the complex a status of a historical-cultural reserve.

In 2010, according to the decision of December 2, the territory of the Zorats Karer historical-cultural reserve became 50 hectares. It was transferred to the category of Specially Protected Areas and was handed over to the RA Ministry of Culture “Historic-Cultural Reserve-Museums and Historical Environment Protection Service” SNCO.

More photos:

Article Zorats Karer (Qarahunj) is the first on iArmenia: Armenian History, Holidays, Sights, Events.

Cascade has monumental outer stairs, while inside, there are the escalators along the entire complex. Yerevan Cascade complex includes Cafesjian Center of Arts inside, where they exhibit contemporary artworks, present film screenings as well as various events for both small children and adults.

Green spaces and flowers, fountains together with unique monuments and statues decorate the complex. In Cascade, you can also find the coziest and beautiful cafés of Yerevan.

For going right into the history of the Cascade Complex, we should first learn about the following person and his significant works:

ARTASHES HOVSEPYAN

He was born in 1931 in Sisian region. In 1954, he entered the Art College named after Terlemezyan. From the second year, he was sent to Leningrad to study at the Institute of Painting, Sculpture, and Architecture.

He is the author of more than 50 reliefs, various sculptures, and busts. He is also the author of the bust of Karl Marx, the eagle on the entrance of Sisian, the bas-relief of the St. Sarkis Church of Yerevan, the khachkar erected in the yard of the Mother See of Holy Etchmiadzin, the bas-reliefs of Yerevan Brandy Company along with the Sasuntsi Davit Station of Metro. Also, Tigranyan’s Statue in Ring Park and Orbely’s Statue in Tsaghkadzor.

TAMANYAN STATUE

“Jim Torosyan(an architect) convinced me to make the statue,” says Artashes.

The following information is based on the words of Artashes himself. So keep reading!

In the 1960s, Artashes was studying at the Leningrad Academy of Repin. A contest took place in Armenia for the monuments of Tamanyan and Marx. He won both of them. Then he was offered to continue his studies at the Leningrad Academy postgraduate course, but he refused since he had to work.

During that period, however, it was forbidden to engrave the statues of Armenian figures. Therefore, Artashes made only the bust of Marx, which is still standing at the Polytechnic Institute. Only seven years later, they allowed creating statues of Armenian figures.

He accepted the invitation to the Central Committee. There they assigned him to make Tamanyan’s statue. The statue was supposed to be ready on the eve of Tamanyan’s birthday. However, Artashes had only five months till that day, consequently, he refused.

Later, Jim Torosyan managed to convince Artashes. Afterward, he started working on Tamanyan’s statue. He had been working for 4 years.

As he said, he didn’t like what he was doing. “I was making the models in natural sizes, then telling my students to destroy them. At last, I found the solution in classicism style.”

Tamanyan’s statue was opened in 1974. As people say, there is an eternity in the Tamanyan Statue made by Artashes.

“When we were working on a statue, an architect from Leningrad came to see it. He asked me about the three stones on which Tamanyan relied. I explained that the stone on the left is the old architecture, on the right – the new era, and the great architect Tamanyan tries to bridge the two eras and built up the capital thanks to the modern architecture.”

ARTASHES ABOUT THE CASCADE COMPLEX

In the 1980’s, when the Cascade was still under construction, Jim Torosyan called Artashes and said that there are two halls in Cascade we should work on. He had to work on the first one, and on the other one – Grigor Khanjian. The hall was 7 meters high and 20 meters long.

We worked with four masters for four years on that hall which was on the third floor. “I painted the David of Sasun epic on the whole wall. There were 36 large, small and medium episodes. It was Kojoyan’s miniature painting, which I transformed into a monument. Now they have closed that sculpture with paper and there is something else on the wall.”

He said that according to Karen Demirchyan, after finishing the job they would get the Lenin Prize. They agreed that they will also receive the payment after the end of the work. But none of them ever got the payment.

“The whole complex is a unique amphitheater,” says architect Anush Ter-Minasyan.

CASCADE COMPLEX

source: MediaMax

The architectural complex “Cascade” plays an important role for the citizens as one of the city’s symbols. The landscape and the architecture structure are so harmonious that there is an impression that the complex “emerges” from the natural relief.

Cascade architecture is monumental and dynamic. The area of the complex is unique and versatile. It is extremely functional and simultaneously highly artistic, consisting of delicate details.

By this project, authors of Cascade (architects Jim Torosyan, Sargis Gyurzadyan, and Aslan Mkhitaryan) completed the ‘mental’ axis of the plan of Yerevan, the so-called “Northern Ray”, designed by Alexander Tamanyan in 1924, the so-called “Northern Ray”.

From all the Cascade platforms, wonderful scenery opens up to the city and the Ararat valley. The whole complex is a unique amphitheater that is harmonious with the environment.

The main idea of the complex is to express the national revival. Various forms of architecture and artistic means have been used to turn that idea into reality.

“People approach and say that they can not imagine Yerevan without Cascade,” says Jim Torosyan.

Yerevan’s main plan and Cascade have always been inseparable. It wasn’t clear exactly what should be in that place, but according to Tamanyan, there should be the solemn end of the city’s main axis.

Everyone has an idea of a solemn structure. Tamanyan was a great architect, whose works were all about beauty. And beauty is a giant force and one must learn to see and appreciate it in every detail.

JIM TOROSYAN

Born in 1926, he graduated from Yerevan Polytechnic Institute in 1949. In 1954, he graduated from the USSR Academy of Architecture. Since 1957, he is a member of the Union of Architects of Armenia.

He is a USSR People’s Architect, Professor of International Academy of Architecture, Academician of the Moscow Department of International Academy of Architecture, USSR State Prize Laureate, Laureate of the Armenian SSR State Prize, owner of the Gold Medal of the USSR Academy of Fine Arts.

During 1971-1981, he was the chief architect of Yerevan.

JIM ABOUT THE CASCADE COMPLEX

(the following information is based on the words of Jim himself)

While working on the Cascade project, Jim together with his colleagues made many sketches, trying to imagine what the complex should be representing. Since it was in the open air, it was necessary for it to be harmonious with nature.

They wanted the complex to be a synthesis of art, including architecture, painting, and music. Once a good friend of Jim, Swiss architect Justus Dahinden arrived in Yerevan. After seeing Cascade, he asked Jim how he called it. Jim replied the way it was mentioned in the main plan, “a recreation area.” Justus, however, told him, “Do not call it that way. Just say that Cascade is a combination of the sky, nature, water, and flowers.”

According to the idea of Jim and his colleagues, every hall should have its own theme. Jim invited Grigor Khanjian and Artashes Hovsepyan. Khanjian created illustrations with the episodes of “Vardanank”. Artashes Hovsepyan, according to Jim’s idea, sculptured the fragments of Kojoyan’s “Sasuntsi Davit”.

“When this idea came to me and I told Artashes Hovsepyan about it, he was very happy. He said he had always dreamed of working with Kojoyan because his works were so strong, vivid and symbolic that they could become monumental.” – Jim

As Jim said, Cascade has a unique place in his and his colleagues’ lives. “It is not a building, it is not a usual structure but a solemn axis associated with the idea of beauty. I remember how much we were thinking about how it should move from the bottom to top, how it should develop and reach its logical end – the obelisk of the Armenian statehood.”

ARCHITECT EDUARD BALASANYAN

In 1992, he received an offer from Levon Ter-Petrosyan (the Armenian president of the time)

In 2002-2009, he worked in the Cafesjian Museum-Foundation. For the first five years, he was a director, and in the past two years, he was controlling the Cascade Construction.

Back in 1992, when he started his career in Armenia, he received a proposal from President Levon Ter-Petrosyan about the Cascade Restoration and Exploitation.

He met architect Jim Torosyan, and they visited Cascade. According to Eduard’s preliminary calculations, they needed $ 2 million to carry out the necessary work at that time. Naturally, such amount of money was not provided at that time.

During those years the Cascade did not function perfectly. At one of the platforms, there was a workshop of the sculptor Benik Petrosyan, and at another one, Chalikyan’s Theater. There were several different cafés.

The idea of linking the city center with Victory Park through the escalator appeared during Tamanyan’s period. It was planned to build glassy escalators in the Cascade area so that citizens could see the nature when going up.

In 2002, the RA National Assembly made a law, according to which the whole territory (about 13 hectares) went to the hands of the Cafesjian Museum-Foundation. The condition was that within 5 years a museum should be built there. Tamanyan Park was also given to the museum.

With the initiative of architect Eduard, former cafes in Tamanyan Park were bought and dismantled. This was the first dismantlement of Armenia’s parks.

After the improvements, there should have been a cinema for 260 people inside the Cascade, but the program remained incomplete.

The museum project

David Hudson project

Later, there was a competition for building a museum at the top of Cascade. Young architect David Hudson led the project. As a result of the competition, they selected 3 projects. However, Mr. Cafesjian didn’t like any of them. Later, David Hudson himself developed a museum project.

However, they did not implement the project so far. They discontinued the program because of the global crisis. Also because the budget exceeded its original amount several times.

For the construction of the museum, Mr. Cafesjian intended to provide about $ 30 million, but the architect’s project demanded more than $ 100 million.

OFELIA HAMBARDZUMYAN ABOUT THE CASCADE COMPLEX

Ofelia is People’s Artist of the Republic of Armenia. She says, “I live in Cascade for decades.” According to her, when she came there, the peaceful and calm atmosphere captivated her, “orchards with fruit trees and even the air was different.” As Ofelia noted, at that time Cascade was one of the most beautiful and cozy places in Yerevan.

She said that Cascade nowadays is not what it was back then.New buildings, a number of cafes and restaurants appear. But in any case, she thinks that her Cascade has not completely lost its appearance. “Today I sometimes go out and sit on the bench and enjoy the Cascade.”

ASLAN MKHITARYAN

“During the Soviet era, Cascade did not have an official opening,” says architect Aslan.

Aslan Mkhitaryan

According to the architect, the order for the Cascade design was made in 1972, and construction works began in 1974. The preliminary idea was to build a fountain in that area. At that time there was a fountain in the place. However, the residents of nearby buildings complained because of the loud noises it made.

“When the Cascade construction project started and the fountain was demolished, the residents were very happy and constantly asked if the new fountains would be less noisy.”

Aslan said that the purpose of the Cascade project was not only the improvement of the area but also the creation of a complex that would have many halls for exhibitions and city guests’ reception.

For example, at the first hall of the complex, there is the history of Armenia. In this hall, painter Grigor Khanjian illustrated the creation of the Armenian alphabet, Vardanank, and today’s Armenia. Khanjyan had been working on it for 14 years, free of charge, but didn’t manage to finish the work.

At the second hall, there is a sculpture of Artashes Hovsepyan’s “Sasuntsi Davit” epic. After the earthquake, the construction of the complex stopped and the sculpture remained incomplete and in poor condition.

At the next hall, there should have been the large version of Martiros Saryan’s “Armenia” painting. Completing the halls of the complex with the image of Armenia was a symbolic solution.

The construction process changed

The construction of the Cascade was a state order and Moscow allocated the funds. The Republic could not cover these expenses alone. In 1980, the Olympic Games in Moscow took place. In order to save the finances, they decided to stop the constructions of large structures throughout the USSR.

This also referred to the Cascade construction. They no longer could implement the idea of building 3 amphitheaters at the top. Besides, the design of architect Aslan and his colleagues suggested the creation of metro escalators which would connect the city center with Kanaker-Zeytun. However, this did not happen.

Municipal authorities were closely following the construction of the Cascade. The mayor Murad Muradyan visited the place every week. The first secretary Karen Demirchyan visited every month. As the architect Aslan noted, thanks to his efforts, building the complex became possible.

For building the complex, they used “travertine” type of white stone. Only this type of stone was possible to bring for such a large amount of construction. “In addition, the white color looked very nice with the green space and the color of the sky,” says Aslan.

During the Soviet era, Cascade did not have an official opening. Only later, when the Cafesjian Foundation owned the complex, they organized an opening ceremony.

I think that the great philanthropist Cafesjian family really saved the Cascade by improving it and putting into exploitation.

CASCADE CAT

One of the unique symbols of the modern Cascade is the famous Cat.

When they re-started Cascade’s renovation by Gerard Cafesjian’s initiative in 2002, the first “resident” of the Tamanyan Park became the black cat created by world famous Colombian painter and sculptor Fernando Botero.

Cascade Cat is one of the three most famous cats of Botero, created in 1999.

Till now the attitude of Yerevan residents towards the cat has been contradictory. Some of them like the cat and the others – not so much. But children’s attitudes are almost always the same.

THE PRESENT OF THE YEREVAN CASCADE

Without exaggeration, we can claim that Gerard Cafesjian was the one who saved Cascade and gave it a new life.

In 2009, the Cafesjian Center for the Arts was officially opened. It offers a wide variety of exhibitions and programs. Most of the exhibits are the personal collections of contemporary art of Cafesjian himself.

Today, there are 10 operating halls in the complex. The following improvement is the construction of two cinemas and a new museum. The designs are carried out in the USA. One of the cinemas will operate immediately in the center of arts and the other one in the new museum.

Regarding the “David of Sasun” sculpture by Artashes Hovsepyan, at the moment, in that hall, there are the works of glassmaker Libensky and Brychtova.

Cascade is famous for its open-air concerts and fireworks, unique monuments, small waterfalls and a magnificent view of Mount Ararat. The complex is one of the most loved places for children, elderly people and young couples.

Seeing the impressed faces of people visiting the Cascade, it becomes clear that the project has succeeded.

Article Yerevan Cascade is the first on iArmenia: Armenian History, Holidays, Sights, Events.

It is located on the bank of the Hrazdan River and is the administrative, cultural and economic center of the country.

“YEREVAN” NAME ACCORDING TO THE LEGEND

The creation and the name of Yerevan, as well as many other old and new cities, are connected with ancient legends. If Romulus and Remus brothers founded Rome, the name of Athens is associated with the goddess Athena Pallas, then the name of. Yerevan is traditionally associated with the Great Flood and the Ark of Noah.

According to the legend, when Noah’s Ark stopped at the top of Mount Ararat after the flood, Noah came out of the ark together with his three sons, brides, and grandchildren and looked around.

The water had retreated and he saw something far away. Noah became delightful and pointed to that side with his hand. Then he exclaimed: “Yerevats, yerevats! (this means It can be seen or I see it)”. He meant the land.

They say that in that highland area, they later built a city and named it Yerevan.

“YEREVAN” NAME ACCORDING TO THE HISTORY

The history links the name of Yerevan with the fortress of Erebuni (Erevuni), which built King Argishti the First.

History also offers another version according to which there were small settlements on the territory of modern Yerevan. Ancient culture samples, household items, jewelry, ritual fireplace, etc. were found in Shengavit.

And during the construction works on the territory of Yerevan, they discovered traces of stone, bronze and iron eras and also cemeteries. Yervand Shahaziz says in his “Old Yerevan” book that when digging the foundation of one of the buildings of Yerevan, they found many traces of the old cemeteries.

Such traces were also found during the construction of the Opera House. Scientists have proven that these settlements, as well as Shengavit already existed six thousand years before us. “Yerevan itself,” writes Shahaziz, “is an antiquity and stands on an old culture.”

BRIEF HISTORY

(You can read about the history of Yerevan in more detail here.)

The capital Yerevan has a history of millenniums. Not only the residents of the city should be familiar with that history but also all the Armenians of the world, as well as those who have an interest in the country.

The history of the capital is a very important part of the Armenian history.

When was Yerevan born?

The first written mention of Yerevan relates to the cuneiform inscription which King Argishti the 1st made in 758 BC. The inscription was about the establishment of Erebuni city fortress.

Moreover, it is the first birth certificate of our capital. The fortress was on a high hill, there were castles, temples, also, a high and solid wall. And below, there was the city around the four sides of the hill.

The fact that Yerevan is a very ancient city, and that it is close to the Ararat valley and the Biblical Mount Ararat made many travelers visit Yerevan.

VARIOUS FOREIGN TRAVELERS ABOUT YEREVAN

CAPITAL OF ARMENIA

After the First World War, Yerevan became the capital of the First Republic of Armenia (1918-1920).

In 1920, November 29, the 11th red army of the Bolsheviks conquered Armenia. In the same year, on December 2, the country went under the Soviet rule.

New times started for the ancient city and the new capital Yerevan. In 1924, the government approved the new plan of Yerevan.

The great architect Alexander Tamanyan made the city’s plan based on the European experience of urban development. The concept was also based on the capital having a completely new and original character, with all the features of the modern city. Moreover, using the national architecture traditions was mandatory.

The capital began to expand rapidly. A small, provincial town with a population of thirty thousand turned into a cultural, political and industrial center in just five decades. It had more than a million inhabitants.

THE INDEPENDENCE

After the collapse of the Soviet Union in 1991, on September 21, Armenia became independent. Yerevan preserved the status of the capital.The independence cost very expensive for the Armenians. The earthquake of December 7, 1988, in Shirak and Lori provinces took more than 25,000 lives.

The 1990-1994 Nagorno-Karabakh conflict, in its place, took thousands of lives. The country experienced an energy crisis. The continuous blockades almost destroyed the country, throwing Yerevan into a long-term chaos.

The capital city, which has been severely tested, is now on its way to restoration. It is still a center of education, science, technology, culture, and trade.

CULTURE

In ancient times, Yerevan was a crossroads of caravans on the Great Silk Road. It had a great strategic and commercial significance. The roads connecting the West to the East, which also passed through Yerevan. This, in its place, contributed to the formation of multi-layered and rich culture.

The city features unique architectural solutions. At the beginning of the 20th century, Yerevan’s chief architect Alexander Tamanyan’s project, the continuation of all the main avenues of Yerevan (mentally) leads to Mount Ararat.

TAKE A WALK IN YEREVAN

You can start your walk through Yerevan from the Republic Square with its dancing fountains and light show programs. Then the Abovian street with its old houses and buildings will welcome you.

As you continue your walk, you will get to Northern Avenue, which will represent a completely different image. That is high-rise buildings with modern architectural solutions, western style cafes and famous shops.

Then your feet will take you to the National Academic Theater of Opera and Swan Lake! A little farther, there are the Cascade Stairs. In addition, tourists have given these stairs the name “Countless stairs leading to the Sky.”

ENTERTAINMENT

Almost everywhere in Yerevan, you can see beautiful and spacious cafés, restaurants and clubs. Besides enjoying the pleasant music you can also taste dishes of different cuisine.

Jazz and karaoke clubs, discos, gambling centers, contemporary sports centers and spa salons provide interesting entertainment. On the other hand, shopping centers and many brand stores are waiting for shopaholics! Vernissage, the fair of Yerevan is a great shopping place for Armenian culture lovers. Walking along the beautiful picturesque parks of Yerevan also gives you the opportunity to have a nice leisure.

CLIMATE

It is typical for Yerevan to have short winters and hot and dry summers. There are not many downfalls. The average temperature is 26 degrees in summer and -5-6 in winter.

SIGHTS

Visitors of modern Yerevan have the opportunity to feel the spirit of ancient times by visiting the Erebuni Museum. This open-air museum represents the greatest archeological value of the whole world. Many local and foreign scientists still continue explorations and excavations.

The Institute of Ancient Manuscripts after Mesrop Mashtots, Matenadaran, is one of the most ancient stacks of manuscripts and books in the world. Matenadaran has about 17,000 manuscripts, which, besides being historical and cultural, provide valuable information about the whole region. They include various fields of ancient and medieval science and culture.

Visitors of Matenadaran can see the world’s largest, 34 kg Armenian handwritten book. There is also the smallest book, the prayer book which weighs 12 grams. At Matenadaran there are many manuscripts not only in Armenian but also in foreign languages.

Tsitsernakaberd Memorial Complex is dedicated to the 1915 Armenian Genocide. During the genocide, 1.5 million Armenians died in Ottoman Turkey. The complex consists of 3 buildings: Wall of Remembrance, Eternity Cathedral, “Reborn Armenia” memorial. The 12 stones standing around the Fire of Eternity embody the 12 states of Western Armenia.

The construction of the monument looks like even the huge stones bow to the memory of 1.5 million innocent victims. The complex is considered one of the most sacred monuments in the world.

In 1995, The Armenian Genocide Museum opened at Tsitsernakaberd, where they present photographs and documents of genocide.

The Museum of History of Armenia with more than 400,000 exhibits together with the National Gallery presents the whole picture of Armenia’s culture and history from prehistoric times to our days.

Visiting museums of renowned film director Sergei Parajanov, painter Martiros Saryan, writer Hovhannes Tumanyan guarantees bright impressions and beautiful memories.

There are many more sights which you will discover when you visit Yerevan!

Article Capital of Armenia is the first on iArmenia: Armenian History, Holidays, Sights, Events.

Mount Aragats

Geography

Mount Aragats is the highest mountain of Armenia. And it’s the fourth in Armenian Highland. It was in the borders of Aragatsotn, Shirak and Nig provinces of the Kingdom of Greater Armenia. Now it is in the area of Aragatsotn and Shirak regions and has a central position.

Aragatsotn mountain has four edges. The highest is northern by 4090 meters, then the Northwestern by 4080 meters, eastern by 3916 meters and the southern edge by 3897. The length of its base’s borders is 200 km. Among the edges, there is its crater with 350 m depth and 3km width. It is connected to the surroundings by the erosion aperture of the north, southern part.

Aragats has some big valleys – Gegharot, Amberd, Mantash and so on. The snow melting, rain-water, and channels create many rivers. There are also lakes on Aragats that attract everyone with their beauty.

In Aragats half-deserted, dry land-deserted, alpine and snowy zones follow one another.

Mount Aragats

The climate of Aragats changes according to the height. From the lowest part to the top, the annual temperature fluctuates from -3°C  to +10°C. In the slopes the temperature is mild, in winter it’s cold.

The massif is rich with its haymakings and pastures. The meadows are full of fragrant flowers: violet, lily, poppy, Bellflower and many other beautiful flowers.

The wildlife representatives of Aragats are the Armenian Jerboa, rabbit,  fox, wolf, lizards, turtles and snakes, also many birds.

The volcanic lavas cover the massif.

The Rivers

Mount Aragats

Kasagh

Kasagh is a lake with 89 km length. The surface of its basin is 1482 km².

The outfalls of Kasagh are two little rivers. One of them starts from Aragats and another one from Pambak’s land slopes. They both mainly leak along smooth meadows and then connecting with each other create Kasagh river.

Geography

On the upper stream Kasagh flows more slowly and is low-watered, and on the middle stream becomes abounded in water and swift. Here, especially in the areas of Ashtarak and Oshakan villages, it flows through a deep canyon. At the estuary, it is divided into some parts and is poured into Sev water. In the lower stream in the area of Araratyan field, to irrigate the surrounding villages and gardens, people almost completely use the water of Kasagh river. That is the reason that in summer Kasagh parches completely.

Kasagh has 89km length. Amberd is the most abundant in water of the brooks of it. It starts from the redundant sources of Aragats and the water of the melted snow. For controlling the regime of Amberd, the snow that was brought by winds and gathered in the deep canyons has an important role. It usually melts under the sun and by that always provides water to the channel. Amberd streams by a deep canyon. It sometimes overflows and sometimes lowers. The reason of this is downfalls, that happen in Aragats.

The water of Kasagh falls and stays in Aparan’s pond. People use it for irrigation.

Gegharot

Gegharot is the right brook of Kasagh. It starts from the right slope of Aragats, from 3600 height. The length is 25km; water catchment basin is 66km². The valley of the river is V-shaped and like a canyon. Its nourishing is mainly from melted snow and overflows in May-June. In winter it freezes. The waters people use for irrigation.

Amberd

This river is the right brook of Kasagh. Amberd is a river in Aragatsotn province. It starts from the southern slope of Aragats, at an altitude of 3700 meters. The length is 36 km, the fishing basin 141 km2.
Its nutrition is mainly snowy and rainy and nether, the overflowing is at the end of spring and at the beginning of summer.

Mantash is in the Shirak province. Starts from the northwestern slope of Aragats. The overflowing is in May-June.

Tsaghkahovit has 20 km length. Starts from the northern slope of Aragats and in the southwestern part of Vardablur intermixes with the main river.
Geghadzor joining to Mantash creates Karkachan.
The waters are for irrigation.

Aragats

Tradition about Aragats
The tradition says that before mountains of Armenia were giant brothers. Every morning, when they woke up, they used to fasten their belts then greet each other. Many years passed and the brothers were already old. They woke up later than they used to do.

One day, waking up, they forgot to fasten their belts before greeting each other. God, seeing this, punished the brothers. They couldn’t move and became mountains, the belts green fields and the tears of the brother’s immortal sources.
Among those mountains were Aragats, that was the highest mountain in Armenia.

Byurakan Observatory

Byurakan Observatory named after Viktor Hambardzumyan is in Byurakan Village, in the slope of Aragats. Armenian National Academy of Sciences has the ownership and disposes of it. It is one of the most important observatories of Eastern Europe and the Middle East.

It has two parts: residential village and operational part, which includes the towers, administrative and laboratory buildings, meeting hall and guest house.
So if you like observing the stars you should visit here at least one time in your life.

So, if one decides to visit this magical place and see it by his/her own eyes there is a kind suggestion to explore it. As Armenia has many fascinating places to visit it is no wonder that around Mount Aragats there are some cities having interesting past and present to know.

Ashtarak

This is the city lying on the shore of Kasakh river, on the centre of Ararat Plain and Aragats massif. It’s 13 km far from Yerevan. In 2015, according to the census, the population of the town was 18500. Only Armenians lived here. Saghmosavan, Nazrvan and Shorshor sources provide drinking water to the town.

Ashtarak is on the northern main road. From Yerevan to Gyumri and Vanadzor people can go through Ashtarak. Moreover, from these cities, people can to one of most interesting places for tourists: Haghpat and Sanahin Monasteries and on the border of Georgia.

Besides, there are very popular historical places near Ashtarak: Oshakan and Amberd, Hovhannavank and Saghmosavank. Valuable places like them are very important for Armenia as many tourists visit there to see Armenian culture and art.

As for St Mariane and Karmravor churches they have a good location as people can reach there easily. Having a simple architectural style they contain a calm energy in them. Metaks road monuments have a special place. For family entertainment and cognitive visits to Tsaghkadzor, many people prefer to go Ashtarak Canyon, Proshyan museum and to see historical monuments. It is worth mentioning “Ashtarak Historical Triangle”.

Aparan

The next town that is worth visiting is Aparan. It is in the Aragatsotn province. Aparan is far from Yerevan by 59km. Before it had different names. Ptolemy was the first who first mentioned the name- Casala, which refers to Kasagh ( Aparan).

Kasakh was the centre of Nig province of historical Armenia. Kasagh bazilik is still standing. In the 10th century, Kasagh was called Aparan. This name means “palace” in the Armenian language.
Till 1995 it was an urban-type settlement, after administrative reform in 1995 it became a city. In 1918 residents of Aparan had a battle against Turk invaders who were coming from Aleksandropol. Every year on May 28 everyone celebrates the victory of Bash Aparan defence.

Talin

The city is 68km far from Yerevan. Before it was the centre of Talin province.In 1964 it became an urban-type settlement and after administrative reform, in 1995 it became a city. Till 2002 the head of the town was Gurgen Grigoryan.
In the early ages, it was a part of Ayrarat. According to the archaeological excavations, Talin had residents in the 2nd decade BC.
Since 7th century it is mentioned either a village or a city. St Astvatsatsin or Little church is in the city, that was established in 689.

Talin is on the southern part of Aratgats, near to Arteni mountain. The climate is mild. In winters it is cold and in the summers warm. The medium temperature of July is 23-25, of January – 5,-4. And, if one wants to visit there he/she should consider the season.

The industry has a very important role in the economy. There are factories of different fields in the city. One of the factories manufactures natural diamond. The food industry is also developed. Chanakh cheese, that has unique taste comes from Talin. Cattle breeding is the main part of agriculture.

For the irrigation, people use Talin channel.
The most important issues in the area are the full usage of work resources, the repairing of drinking and irrigation water lines, the lighting of the streets, providing gas.

Article Mount Aragats is the first on iArmenia: Armenian History, Holidays, Sights, Events.