Armenians. After having shot several volleys, they broke into the village and put the escaping Turkish mob (foreseeing that attack, the enemy had arranged for the evacuation of the women and children) to a merciless slaughter. The entire village represented a scene of unspeakable horror... Unwilling to confine himself to killing the Turks, at the first moments of the breakthrough, Hambo slipped into the remote corners of the village with one of his friends and burnt down a house with a pile of grass. With the fire quickly spreading, everybody ran away, except for an aged woman whom the Armenians spared and set free so that she would tell everybody about what had happened... Topal-Hasanlu was reduced to a heap of ruins. The Armenians, who had not suffered a single victim, took about a thousand sheep, 160 head of cattle, 30 horses and mules as well as some house property mostly robbed from Gandzak Armenians..."<fnref n="759" />

Several months later, the authorities started discussing the issue of returning the Turkish refugees, but naturally, the Armenian and German inhabitants of the neighbourhood did not wish it at all: "You are aware that the Turkish village of Topalhasanlu has been destroyed and its inhabitants scattered in various places (most of them have resettled in Gandzak's Baghmanlar Quarter). Now the question is whether or not the former residents of Topal-Hasanlu should be permitted to come back to their village. Among those opposing that are the inhabitants of the German colony, as they were constantly attacked and plundered by them. The local administrative bodies are to consider the issue."<fnref n="760" />

Despite the Armenians' and Germans' disapproval, the former inhabitants of Topalhasanli were granted permission to return and resettle in their village. On 1 January 1914, they totaled 430.<fnref n="761" />

With the passing decades, the region underwent drastic changes: thus, in 1941 the Germans were banished, and in 1988 the Armenians deported so that the entire area shifted into Turkish possession. As for Topalhasanli, the number of the bandits living there grew from generation to generation, amounting to 1,406 in 1985. As alleged by the Soviet Azerbaijanian Encyclopedia, in the same year, the village had a library, a secondary school, a house of culture and a medical aid post. Its inhabitants grew corn, fruits and grapes.<fnref n="762" />

What abominable history in the early 20th century and what a “bright” mode of life at the end of the same century! It took many nations of the world long cen-

turies to attain a high level of civilization, whereas the Azeri Turks acquired it within only several decades. May they be “glorified and highly honoured” for that great achievement!

## TULALLAR

This Turkish village is located on the south-facing slope of a wooded mountain rising at an altitude of 1,530 to 1,700 metres above sea level, 17 kilometres south-west of the district centre.

It was founded in the site of an ancient derelict Armenian village in the early 20th century. It had 207 inhabitants in 1914,<fnref n="763" /> and 240 in 1985.<fnref n="764" />

The local Turks still remember the name of one of the right tributaries of the river Gandzak flowing in the south of the village: *Mariam River* (*Meiramchay*).

## UCHTEPE

The village, dating from the Soviet years, is located 5 kilometres north of the district centre, at an altitude of 560 to 580 metres above sea level.

## VOSKANAPAT (ZURNABAD)

**Location.** The village, which is surrounded by thickly-wooded mountains, lies on the slanting south-east-facing slope of a mountain, on the left bank of the river Gandzak (Voskanapat), 17 kilometres south of Gandzak City, at an altitude of 870 to 950 metres above sea level. It is about 1.4 kilometre long and hardly 200 metres wide along the left bank of the river. The local buildings, that are situated in the immediate vicinity of the riverside, extend up the slope at about 80 metres. The most elevated quarter of the village is the one adjoining the parish church of St. Hakob and located at its southern extremity.

**Archaeological Monuments.** The territory of present-day Voskanapat has been inhabited since time immemorial. The excavations conducted in a tomb unearthed some articles of the Middle Bronze Age which have their parallels in Vanadzor (in Lori Marz of the Republic of Armenia) and Treghk (also known as 'Trialet' and situated in Tzaghka District of the Republic of Georgia).<fnref n="765" /> This is also attested by the results of archaeological investigation carried out by other researchers.<fnref n="766" />

**A Historical Introduction.** The earliest record mentioning Voskanapat is an inscription of 1314 carved on a boundary cross which is preserved in Tzaghkots Monastery standing in the gorge of Shamkor.<fnref n="767" />

<footnote n="759">759 *Varandian*, M., idem, p. 351.</footnote>

<footnote n="760">760 "Mshak," No. 57, 15 March 1906, p. 1.</footnote>

<footnote n="761">761 Caucasian Calendar for 1915, p. 189. The fact that in 1908 the village had 825 inhabitants is not trustworthy at all (Caucasian Calendar for 1910, p. 381).</footnote>

<footnote n="762">762 SAE, vol. 9, p. 314.</footnote>

<footnote n="763">763 Caucasian Calendar for 1915, p. 190.</footnote>

<footnote n="764">764 SAE, vol. 9, p. 389.</footnote>

<footnote n="765">765 *Lang D. M.* The peoples of the Hills. London, 1971, p. 92.</footnote>

<footnote n="766">766 *Narimanov, I.* Archaeological Research in the Valley of the River Gandzak. Baku, 1958, in Azerbaijanian.</footnote>

<footnote n="767">767 See the inscription in the part devoted to Garnaker Village on p. 491.</footnote>
<figure><img src="image_644.png" /><figcaption>VOSKANAPAT (ZURNABAD). The village seen from the north-east (photo by courtesy of A. Ghulian)</figcaption></figure>

Kajikian provides the following **etymology for the toponym**, "...It is generally assumed that this cloister<sup>768</sup> was built by a certain Melik Voskan and called after him, i.e. Voskan Anapat. Its name spread to the village which became known as Voskanapat. We do not know, however, who Voskan was and when he founded the aforementioned sanctuary..."<sup>769</sup>

There was no melik named Voskan in the melikdom of Voskanapat established in 1601. Besides, the earliest available records on the meliks of Voskanapat date from the 17th century; therefore, the toponym which traces back to a period much earlier than the 17th cen-

tury cannot have derived from Melik Voskan's name, even if there did exist such a historical personality.

As for the aforementioned convent, whose construction is ascribed to the “imaginary” melik, it dates from the 17th century and was built after the village had become a residence for meliks, i.e. after 1601.

This sanctuary, which was dedicated to the Holy Virgin, is mentioned by different names: Voski Cloister, Voskanapat Cloister and Sourd Voskiants. The last of them gives us grounds to suppose that the church of the cloister was erected over the remains of an unknown saint ('Sourd Voskiants' is the Armenian equivalent for 'Sacred Bones'). There are, however, no existing materials to maintain this hypothesis; nor can we substantiate that the convent was built in the site of an older church.

<footnote n="768">768 'Cloister' is the English equivalent for the Armenian word 'ana-pat.'</footnote>

<footnote n="769">769 "Ardzagank," 1886, No. 20, p. 294.</footnote>
<figure><img src="image_645.png" /></figure>

<figure><img src="image_646.png" /><figcaption>VOSKANAPAT (ZURNABAD). The village seen from the north-east</figcaption></figure>
<figure><img src="image_647.png" /></figure>

<figure><img src="image_648.png" /><figcaption>VOSKANAPAT (ZURNABAD). Partial views of the village</figcaption></figure>

<figure><img src="image_649.png" /></figure>

The toponym of ‘Voskanapat,’ which was distorted into ‘Seknapat’<fnref n="770" /> in the local dialect, dates from at least the 14th century (1314). The Persians referred to the village by the name of Zurnabad, which was later declared its official name by the Azeri authorities.

**Construction Activity.** A visitor who saw Voskanapat in the 1890s described it in the following manner, “The small gorge is shrouded in gardens. The village streets are dirty and irregular. On the whole, its houses are not badly-built and even include some fine two-floor residences...”<fnref n="771" />

Almost no construction activity was unfolded in the village throughout the Soviet years: no new buildings were erected or quarters founded so that it thoroughly

preserved the architectural features it had before the Soviet takeover.

**The Melikdom of Voskanapat.** By the late 16th century, the Ottoman incursions had put Voskanapat in severe living conditions and the representatives of the local principality expected aid from the Persian shah in their struggle against the Turkish invaders: “The Armenian, Georgian and Muslim inhabitants of Transcaucasia continually addressed petitions to Shah Abbas, urging him to launch a counter-attack as soon as possible. The rulers of many villages and districts as well as the people under their control kept abandoning their places of living for the Persian capital of Isfahan, where they complained of the Ottoman oppression bitterly.”<fnref n="772" />

<footnote n="770">770 Jalaliants, S., idem, part 1, p. 169.</footnote>

<footnote n="771">771 Lalayan, Yer., idem, p. 314.</footnote>

<footnote n="772">772 Leo. Works, vol. 3, part 1. Yerevan, 1969, p. 232.</footnote>
<figure><img src="image_650.png" /></figure>

<figure><img src="image_651.png" /><figcaption>VOSKANAPAT (ZURNABAD). Partial views of the village (photos above by courtesy of H. Zakarian; photos below by courtesy of G. Khachaturian)</figcaption></figure>

<figure><img src="image_652.png" /></figure>

<figure><img src="image_653.png" /></figure>

Those who had left for Isfahan included “...Saru-
khan Bey and his brother Nazar from Voskanapat Vil-
lage...”<sup>773</sup>

Several years later (1601), Shah Abbas conferred
the title of Melik on Nazar, who “...was renamed
Shahnazar, i.e. ‘Shah’s Eye,’ for he was one of the fa-
vourites of the Persian sovereign.”<sup>774</sup>

Melik Shahnazar founded the princely family of the
Shahnazariants, who enjoyed their rights and title until
the region joined Russia (later they preserved their
noble title and certain land ownership rights). The
Melik-Shahnazariants held possession of Mirzik, Bra-
jur, Murut, Voskanapat, that served as their seat,<sup>775</sup> as
well as the Turkish villages of Ghazanchi and Ghara-
pirimli located in what is present-day Kasum-Ismayi-
lov District.<sup>776</sup>

The epitaphs preserved in Voskanapat's cemetery<sup>777</sup>
helped Yer. Lalayan to arrange the meliks in the fol-
lowing order, "According to the epitaphs, Melik
Shahnazar was succeeded by Meliks Hovsep I; Yavri
(died in 1720); Yusup II (died in 1730); Gabriel (died
in 1780), and Yusup III (died in 1826), who had two

sons, Beklar Bey and Yavri Bey, as well as a brother,
Kochar Bey, who died in 1740...”<sup>778</sup>

This list, unfortunately, contains certain errors.
Thus, the signatories to a letter the meliks of Karabakh
addressed to Governor General of Caucasia Pavel
Sergei Potyomkin (1743 to 1796) in 1783 included
“...Melik Gabriel of Voskanapat...”<sup>779</sup> Therefore, he
could not have died in 1780.

Besides, Kochar Bey passed away in 1840 and not
1740 (probably, a misprint which was not corrected
even in the second edition of Lalayan's work), which is
attested by an archive document of 1839 mentioning
Kochar Bey among the "alive" inhabitants of Voskana-
pat.

An archive document of 1630 mentions Melik
Hovsep I “...from Zurnabat (Voskanapat),”<sup>780</sup> who put
his signature to a document ratifying the inviolability
of Gandzasar’s monastic estates.

Another archive document of 1691, which bears a
seal dated 1690, makes reference to “Ghalapek from
Voskanapat ...”<sup>781</sup>

There are no other records on Ghalapek, but pre-
sumably, he held the title of Melik, for he represented
the melikdom of Voskanapat.

<footnote n="773">773 Arakel Davrizhetsy, p. 63.</footnote>

<footnote n="774">774 Lalayan, Yer., idem, p. 266.</footnote>

<footnote n="775">775 Ibid.</footnote>

<footnote n="776">776 National Archives of Armenia, fund 93, list 1, file 388, pp. 8-9.</footnote>

<footnote n="777">777 Regretfully, we failed to conduct proper investigation into this
ancient site before the deportation of 1988.</footnote>

<footnote n="778">778 Lalayan, Yer., ibid.</footnote>

<footnote n="779">779 The Armeno-Russian Relations in the 18th century, vol. 4.
Yerevan, 1990, p. 222, in Russian.</footnote>

<footnote n="780">780 “Ararat,” August 1914, p. 736.</footnote>

<footnote n="781">781 “Ararat,” June 1900, p. 320.</footnote>
<figure><img src="image_654.png" /><figcaption>VOSKANAPAT (ZURNABAD). A road leading to St. Hakob Church through the village (photos by courtesy of A. Ghulian)</figcaption></figure>

<figure><img src="image_655.png" /></figure>

For many decades, the local people recalled an
episode from Melik Hovsep III's life, which was
recorded and published in due time.<fnref n="782" />

In 1855 “...a Cossacks’ sotnia and an artillery de-
tachment of three battalions from Mingrelian Regiment
were stationed in Zurnabad, near Yelisavetpol, under
the command of Major General Chaplits. They were to
keep control over the Muslim-inhabited regions...”<fnref n="783" />

In the 1880s, it was planned to change the barracks
into a hospital in case the troops pulled back: “The
large Russian barracks of Zurnabat are located on the
left bank of the river Gandzak, in the area between
Murut and Voskanapat. Chief Doctor Remert intends to
turn them into a mental asylum for all Caucasia once
the troops withdraw from the place.”<fnref n="784" />

There exist a vast amount of data relating to the
number of **Voskanapat's population** between the 19th
and 20th centuries. Unfortunately, earlier records have

not come down to us, but the large dimensions of the
parish church of St. Hakob (25.60 x 11.20 metres)<fnref n="785" />
built in the 17th century suggest that the village boast-
ed at least 2,000 to 3,000 inhabitants at that time: oth-
erwise, there would be no need to erect such a large
sanctuary.

The situation drastically changed in the 18th centu-
ry: between 1712 and the early 1720s, the entire region
of Gardmank continually suffered the Lezghins' raids,
their hordes penetrating "...into the gorge of
Voskanapat as well..."<fnref n="786" />

In 1722 Georgian King Vakhtang’s army devastated
the districts belonging to Gandzak’s Javad Khan,
allegedly, for the purpose of punishing him. As attested
by an eye-witness, the Georgians even surpassed the
Lezghins in the atrocities they committed against the
Armenian villages of the area: “...the base Georgians,
who proved even more merciless than the Caucasian
invaders, penetrated into every single gorge and moun-
tain in Zakam, Shamkor, Ganjapasan, Voskanapat, the
valley of the river Kurak and Partaw up to Gulistan
Village and the river Derdu.”<fnref n="787" />

In 1724 Gandzak suffered the invasions of the
Ottoman Turks, followed by the wars unleashed as a re-

<footnote n="782">782 Mamikonants, A. A Historical Event. In: "Ardzagank," 1888, No. 5, pp. 59-60. Yer. Lalayan included this material in his work entitled *Gandzak District* without any reference to its source.</footnote>

<footnote n="783">783 Muravyeva, N. N. The Transcaucasian War of 1855, vol. 1, part 1. St. Petersburg, 1877, p. 26 (the Russian original reads, "...Для наблюдения за мусульманскими провинциями, поставлен был в Зурнабаде, что близ Елисаветполя, под командою ген. майора Чаплица отряд, состоявший из трех баталионов Мингрельскаго полка с артилерия и сотнея казаков... ").</footnote>

<footnote n="784">784 “Ardzagank,” 1886, No. 20, p. 294.</footnote>

<footnote n="785">785 Churches of such huge dimensions are very rare in Artsakh. The largeness of the sanctuary speaks of the populousness of the village.</footnote>

<footnote n="786">786 Yesayi Hasan Jalaliants, p. 24.</footnote>

<footnote n="787">787 Idem, p. 42.</footnote>
sult of the separatist claims of the khan of Gandzak. The Armenians' emigration from their homeland that began "thanks" to Georgian King Heracle's "efforts,"<fnref n="788" /> the epidemic of plague that broke out at the close of the century, and the unprecedented famine following it came to add to the previous calamities and actually devastated Voskanapat as well as the entire region.

In 1805 Gandzak Khanate, that had almost been stripped of its Armenian population, joined Russia. The following two decades proved as tumultuous as the previous ones: suffice it to mention the incursion of the Persian army under Abbas Mirza's leadership in 1826. It was only after the late 1820s that the Armenians of Voskanapat who had scattered here and there again gathered in their village. In 1839 it comprised merely 22 families with 170 residents<fnref n="789" /> whose names are preserved in an archive document:

"1 Nobleman Yavribeg Melik-Shahnazariants,⁷⁹⁰ his wife Sultan, their daughter Sehar as well as their sons Aghabeg and Hovsep; Aznvakan's brother Beglar,⁷⁹¹ his wife Khanum, their daughter Taguhi as well as their sons Ohanes and Shamir;

2 Kochar's son Aznvakan Melik-Shahnazariants,⁷⁹² his wife Pari, their sons 1. Adam; 2. Nariman with his wife Herik, his son Mejlum and his daughter Begum, and 3. Arustam with his daughters Ghamar and Sultan;

3 Arakel Melkumian, his wife Sandukht, their sons Arushan, Harutiun, Mktich, Hovsep as well as their daughters Khanum, Nazi, Anakhas and Mariam;

4 Michael Ghazarian, his wife Khanum, their sons Poghos, Karapet, Ghazar as well as their daughters Yeghsom and Herik;

5 Sargis Hovsepian, his wife Herik and their son Petros; Sargis' brother Aslan and his wife Aziz with their daughters Mariam and Herik;

6 Hakob Simonian, his wife Hori and their daughter Mariam;

7 Arakel Navasardian, his wife Margaret, their sons 1. Kochari, his wife Nakhshun, their daughter Javahir as well as their sons Sargis, Yesayi, Hakob and Ghazi, 2. Avag, his wife Pari, their son Abraham as well as their daughters Mariam and Khanum;

8 Hovhannes Poghossian, his wife Heghine, their sons 1. Arustam, his wife Pashakh and their daughter Sanam, 2. Ghahraman, his wife Herik and his daughter Anayi;

9 Apres Arjunts, his wife Vardi, their daughter Ajabnan as well as Apres' sister Anayi and his mother Khatayi;

10 Aghajan Ohannissian, his wife Taguhi, their daughter Sehar, their sons Sahak, Ohanes, Harutiun, Hakob and Grigor; Aghajan's brothers Tunibob and Stepan;

11 Murat from Khoy,<fnref n="793" /> his wife Ghumash, their sons 1. Thomas with his wife Herik, and 2. Sargis with his daughters Sabet and Mariam;

12 Israpil Stepanian, his wife Anayi and their daughter Javahir; Israpil's sister Khatayi and his mother Tamam;

13 Sahak Movsessian, his wife Mariam as well as their sons Gevorg, Ohanes and Harutiun with his wife Herik;

14 Saghatel Davtian, his wife Mariam, their son Hovsep and their daughter Tazagul;

15 Baba Avetian and his wife Sara together with their sons Avetis, Sargis and Hovhannes;

16 Shahsvar Mosessian, his wife Sirunna, their sons Mnatsakan, and Sargis with his wife Mariam;

17 Ballu Vanian and his wife Khatayi with their sons Hakob and Hovhannes;

18 Khachatur Hovhannissian, his wife Shahum, their son Hakob as well as their daughters Sabed, Nazi, Herik and Mariam; Khachatur's brothers Mkrtum, Gevorg with his wife Anayi, and Harutiun with his wife Taguhi, his son Hovhannes as well as his daughters Sandukht and Mariam;

19 Arzuman Khachaturian, his wife Javahir, their sons Melkum and Hakob as well as their daughters Hori and Taguhi; Arzuman's brothers 1. Sargis with his wife Sabed, 2. Ghahraman with his wife Mariam as well as his sons Poghos and Petros; Arzuman's cousins Movses and Harutiun Vardanian;

20 Harutiun Mkrtumian, his wife Jorap and his son Mnatsakan; Harutiun's brother Poghos and his wife Taguhi with their daughters Mariam and Javahir;

21 Hovhannes Hayrapetian, his wife Sabed, their daughter Sanam as well as their sons Arustam, Poghos, Petros and Sargis;

22 Widower Bayram Poghossian, his sons Harutiun and Karapet as well as his daughters Taguhi, Tellu, Gayane and Mehri."<fnref n="794" />

The available statistical data on the number of Voskanapat's population represent the following picture:

<table><thead><tr><td>Year</td><td>Houses</td><td>Males</td><td>Females</td><td>Total</td></tr></thead><tbody><tr><td>1839<sup>795</sup></td><td>22</td><td>90</td><td>80</td><td>170</td></tr><tr><td>1845<sup>796</sup></td><td></td><td>153</td><td>137</td><td>290</td></tr><tr><td>1847<sup>797</sup></td><td></td><td>149</td><td>135</td><td>284</td></tr><tr><td>1852<sup>798</sup></td><td></td><td>153</td><td>142</td><td>295</td></tr><tr><td>1861<sup>799</sup></td><td>34</td><td></td><td></td><td></td></tr><tr><td>1866<sup>800</sup></td><td>38</td><td>194</td><td>128</td><td>322</td></tr><tr><td>1870<sup>801</sup></td><td></td><td>219</td><td>140</td><td>359</td></tr><tr><td>1873<sup>802</sup></td><td></td><td></td><td></td><td>430</td></tr></tbody></table>

<footnote n="788">788 See *The Bloodless Slaughter of Gardman Armenians in Lis* (in: "Gardmank," No. 3, p. 16) and *The Armenian Refugees of Gardmank in Georgia* (in: "Gardmank," No. 1, p. 7) for details about the resettlement of Voskanapat Armenians in the village of Lis located near Tiflis.</footnote>

<footnote n="789">789 National Archives of Armenia, fund 53, list 1, file 3800, p. 29. This archive document contains some errors in the number of the male and female members of the local families. The former total 91, and the latter 100, which is not correct. In fact, the village had 90 male and 80 female inhabitants.</footnote>

<footnote>790-792 Noblemen Yavribek, Beklar and Kochari Bey (he died in 1840) were Melik Hovsep III's sons (he died in 1826).</footnote>

<footnote n="793">793 A district of Historical Armenia, at present forming part of North-western Iran.</footnote>

<footnote n="794">794 National Archives of Armenia, fund 53, list 1, file 3800, p. 29.</footnote>

<footnote n="795">795 Idem, file 3800, p. 29.</footnote>

<footnote n="796">796 Idem, file 3811, pp. 4-5.</footnote>

<footnote n="797">797 Idem, file 3814, pp. 96-97.</footnote>

<footnote n="798">798 Idem, file 3819, pp. 105-106.</footnote>

<footnote n="799">799 Idem, file 3835, pp. 147-148.</footnote>

<footnote n="800">800 Idem, file 3848, p. 57.</footnote>

<footnote n="801">801 Idem, file 3857, pp. 49-50.</footnote>

<footnote n="802">802 Idem, file 3864, pp. 39-40.</footnote>
<table><tr><td>1874<sup>803</sup></td><td></td><td></td><td></td><td>490</td></tr><tr><td>1885<sup>804</sup></td><td></td><td>270</td><td>240</td><td>510</td></tr><tr><td>1886<sup>805</sup></td><td>114</td><td>398</td><td>329</td><td>727</td></tr><tr><td>1887<sup>806</sup></td><td></td><td>277</td><td>252</td><td>529</td></tr><tr><td>1888<sup>807</sup></td><td></td><td>290</td><td>260</td><td>550</td></tr><tr><td>1889<sup>808</sup></td><td></td><td>297</td><td>267</td><td>564</td></tr><tr><td>1890<sup>809</sup></td><td></td><td>314</td><td>271</td><td>585</td></tr><tr><td>1891<sup>810</sup></td><td>89</td><td>321</td><td>275</td><td>596</td></tr><tr><td>1892<sup>811</sup></td><td></td><td>334</td><td>294</td><td>628</td></tr><tr><td>1893<sup>812</sup></td><td>23</td><td>343</td><td>294</td><td>637</td></tr><tr><td>1894<sup>813</sup></td><td></td><td>349</td><td>309</td><td>658</td></tr><tr><td>1897<sup>814</sup></td><td></td><td>340</td><td>313</td><td>653</td></tr><tr><td>1898<sup>815</sup></td><td></td><td>341</td><td>318</td><td>659</td></tr><tr><td>1899<sup>816</sup></td><td></td><td>347</td><td>321</td><td>668</td></tr><tr><td>1900<sup>817</sup></td><td></td><td>349</td><td>321</td><td>670</td></tr><tr><td>1901<sup>818</sup></td><td></td><td>350</td><td>324</td><td>674</td></tr><tr><td>1902<sup>819</sup></td><td></td><td>360</td><td>332</td><td>692</td></tr><tr><td>1905<sup>820</sup></td><td></td><td>364</td><td>340</td><td>704</td></tr><tr><td>1906<sup>821</sup></td><td></td><td>375</td><td>342</td><td>717</td></tr><tr><td>1907<sup>822</sup></td><td></td><td></td><td></td><td>965</td></tr><tr><td>1908<sup>823</sup></td><td>99</td><td>564</td><td>421</td><td>985</td></tr><tr><td>1909<sup>824</sup></td><td></td><td>438</td><td>385</td><td>823</td></tr><tr><td>1910<sup>825</sup></td><td></td><td>596</td><td>451</td><td>1,047</td></tr><tr><td>1912<sup>826</sup></td><td></td><td>452</td><td>398</td><td>850</td></tr><tr><td>1914<sup>827</sup></td><td></td><td></td><td></td><td>1,215</td></tr><tr><td>1917<sup>828</sup></td><td>102</td><td></td><td></td><td>1,215</td></tr><tr><td>1924<sup>829</sup></td><td>226</td><td></td><td></td><td></td></tr><tr><td>1940<sup>830</sup></td><td></td><td></td><td></td><td>1,500</td></tr><tr><td>1979<sup>831</sup></td><td></td><td></td><td></td><td>751</td></tr><tr><td>1983<sup>832</sup></td><td></td><td></td><td></td><td>570</td></tr></table>

The table indicates that the local inhabitants continually grew throughout the 19th and early 20th centuries. Like the other villages of the region, Voskanapat sometimes suffered losses due to various lethal infectious diseases: thus, in 1893 smallpox took away 15 lives.<fnref n="833" />

Although the village grew even more populous in the first decades of Soviet rule, as a result of the emigration that started later and acquired larger scale particularly in the 1970s, the number of the local residents was gradually reduced. In March 1989, Voskanapat saw the deportation of its last remaining 500 Armenian inhabitants and was left absolutely derelict.

The village participated in the **Great Patriotic War** with 309 of its inhabitants, 154 of whom did not return from the battle-field.

The year of the foundation of the local **Armenian parish school** remains unknown. The institution, providing a one-year course of instruction for males in 1884,<fnref n="834" /> remained closed on the order of the authorities throughout 1885 (for the second time it closed in 1896). The existing archive documents mention it only in 1891 as a one-year male school of 60 pupils.<fnref n="835" />

In 1897, when the activity of Armenian national schools was banned throughout the Russian Empire, a **public Russian school** opened in Voskanapat. The pupils of that "...two-year public school"<fnref n="836" /> totaled a 100.<fnref n="837" />

In 1940/1941, Voskanapat's seven-year school shifted to a ten-year basis. The institution, that had 46 pupils in 1988, functioned until the deportation of 1989.

**St. Hakob Church**, standing on an elevation at the southern extremity of the village, represents a magnificent edifice, but the scholars describing it are not lavish with their words. Thus, S. Jalaliants confines himself to stating, "...it has a vaulted church."<fnref n="838" />

Kajikian writes, "...the church, erected more than two hundred years ago, is built of dressed stone and has a big, gable roof. It is bare of any inscriptions."<fnref n="839" />

According to M. Barkhutariants, "...St. Hakob Church is a superb monument resting on four pillars..."<fnref n="840" />

In 1847 "...there was a capital of a hundred rubles raised the previous year for the purpose of buying tiles. This year the community has again collected money for tiles and the repairs of the church in general."<fnref n="841" />

<footnote n="803">803 Caucasian Calendar for 1886, p. 125.</footnote>

<footnote n="804">804 National Archives of Armenia, fund 53, list 1, file 3877, p. 29.</footnote>

<footnote n="805">805 A Statistical Survey..., pp. 84-85.</footnote>

<footnote n="806">806 National Archives of Armenia, fund 53, list 1, file 3880, p. 73.</footnote>

<footnote n="807">807 National Archives of Armenia, fund 53, list 1, file 3882, p. 130.</footnote>

<footnote n="808">808 Idem, file 3884, pp. 226-227.</footnote>

<footnote n="809">809 Idem, file 3887, p. 149.</footnote>

<footnote n="810">810 Idem, file 3889, p. 148. Barkhutariants, M., idem, p. 273.</footnote>

<footnote n="811">811 National Archives of Armenia, fund 53, list 1, file 3891, p. 120.</footnote>

<footnote n="812">812 Idem, file 3895, pp. 77-78. In March 1893, smallpox took away the lives of 15 children ("Ardzagank," 1893, No. 50, p. 2).</footnote>

<footnote n="813">813 National Archives of Armenia, fund 53, list 1, file 3896, pp. 173-174.</footnote>

<footnote n="814">814 Idem, file 3899, pp. 146-147.</footnote>

<footnote n="815">815 Idem, file 3897, p. 169.</footnote>

<footnote n="816">816 Idem, file 3903, pp. 126-127.</footnote>

<footnote n="817">817 Idem, file 3905, pp. 91-92.</footnote>

<footnote n="818">818 Idem, file 3906, pp. 97-98.</footnote>

<footnote n="819">819 Idem, file 3907, pp. 23-24.</footnote>

<footnote n="820">820 Idem, file 3912, pp. 266-267.</footnote>

<footnote n="821">821 Idem, file 3915, p. 24.</footnote>

<footnote n="822">822 National Archives of Armenia, fund 56, list 1, file 240, p. 2.</footnote>

<footnote n="823">823 National Archives of Armenia, fund 35, list 1, file 559, p. 9. According to another statistical source, Voskanapat had 827 inhabitants (Caucasian Calendar for 1910, p. 259).</footnote>

<footnote n="824">824 National Archives of Armenia, fund 56, list 18, file 764, p. 117.</footnote>

<footnote n="825">825 National Archives of Armenia, fund 53, list 1, file 3917, pp. 57-58.</footnote>

<footnote n="826">826 Idem, file 3919, pp. 62-63.</footnote>

<footnote n="827">827 Caucasian Calendar for 1915, p. 127.</footnote>

<footnote n="828">828 Avetissian, M. M., ibid.</footnote>

<footnote n="829">829 National Archives of Armenia, fund 409, list 1, file 2635, pp. 8, 49.</footnote>

<footnote n="830">830 As attested by Kirakos Khachaturian from Voskanapat.</footnote>

<footnote n="831">831 SAE, vol. 4, p. 348.</footnote>

<footnote n="832">832 As attested by Kirakos Khachaturian from Voskanapat.</footnote>

<footnote n="833">833 "Ardzagank," 1893, No. 50, p. 2.</footnote>

<footnote n="834">834 Khudoyan, S., idem, p. 480. The author mistakenly took Voskanapat and Zurnabad for two different villages.</footnote>

<footnote n="835">835 Idem, p. 477; "Nor-Dar," 1891, No. 47, p. 2.</footnote>

<footnote n="836">836 Lalayan, Yer., idem, p. 315.</footnote>

<footnote n="837">837 "Mshak," 1901, No. 84, p. 3.</footnote>

<footnote n="838">838 Jalaliants, S., idem, part 1, p. 169.</footnote>

<footnote n="839">839 Kajikian, idem, p. 294.</footnote>

<footnote n="840">840 Barkhutariants, M., idem, p. 273 (by "pillars," the author means 'pilasters').</footnote>

<footnote n="841">841 National Archives of Armenia, fund 53, list 1, file 3814, pp. 101-102.</footnote>
<figure><img src="image_656.png" /></figure>

<figure><img src="image_657.png" /><figcaption>VOSKANAPAT (ZURNABAD). Partial views of St. Hakob Church (photos below by courtesy of A. Ghulian)</figcaption></figure>

<figure><img src="image_658.png" /></figure>

<figure><img src="image_659.png" /></figure>

During the overhaul of 1916, “...the foundations of the southern, northern and eastern walls were renovated...” together with the tiled roof of the monument at the expense of 765 rubles.<fnref n="842" /> The wooden floor of the sanctuary is the handiwork of the Russians who used it as a barn during the Russo-Persian war of 1826 to 1828.<fnref n="843" />

The topographers of the 19th century keep silence about the construction inscriptions of the church walls. We suppose it had none, for its tympanum, i.e. the part where such inscriptions are generally carved, does not bear anything.

St. Hakob represents a uni-nave vaulted basilica (exterior dimensions: 25.60 x 11.20 metres) typical of Artsakh's architectural school, but at the same time, standing out of its other specimens. In all other structures of the same composition, the vault, lying below a gable roof, is supported by arches resting on one to three pairs of pilasters. In contrast to that, in this church

the vault-bearing arches rest on four pairs of pilasters,<fnref n="844" /> thanks to which, the prayer hall is quite spacious. Like all the other monuments of the same period, the sanctuary has quite thick walls (135 centimetres), with the bay of the vault-bearing arches totalling 6.5 metres. Along the inner northern and southern walls extend the false arches. The font is in its traditional place, i.e. in the northern wall. The church is thoroughly built of undressed stone and mortar, with the exception of its cornerstones which are finely-finished. Its walls, particularly its western facade, bear about twenty khachkars dating from the 12th to 16th centuries.

The aforementioned peculiarities of the church and its comparison with other similar monuments of Gandzak Province trace it back to the second half of the 17th century.

<footnote n="842">842 National Archives of Armenia, fund 56, list 6, file 1107, p. 2.</footnote>

<footnote n="843">843 **Kajikian**, ibid.</footnote>

<footnote n="844">844 Another similar monument having vault-bearing arches that rest on four pairs of pilasters is St. Stepanos Church of Khandzk in Askeran District of the Republic of Nagorno Karabakh, but it is smaller in dimensions. See our table of the plans of religious buildings in: **Donabedian, Patrick, Mutafian, Claude. Artsakh: History of Karabakh.** Paris, 1991, p. 152, in French.</footnote>
<figure><img src="image_660.png" /><figcaption>VOSKANAPAT (ZURNABAD). Khachkars set in the western facade of St. Hakob Church</figcaption></figure>

<figure><img src="image_661.png" /><figcaption>VOSKANAPAT (ZURNABAD). The plan of St. Hakob Church</figcaption></figure>

St. Hakob Church closed in 1928.<fnref n="845" />

Its walls have preserved the following inscriptions:

Carved on a capital in the north of the font:

Ես Ովանէս, Գ-րիքոր կամարս բերի Գ-ուդ-կան, դվիմ իմ մեր (մոր) Ուռումի (Հռիփսիմէի) հգին համար:

transl.: Grigor [and] I, Ovanes, brought this arch ... donated it in memory of my mother Urum (Hripsime).

The Armenian original published in: **Barkhutariants, M. Artsakh, p. 273.**

Incised into one of the khachkars outwardly set in the western
facade of the church:

Թվ(ին) | ՈՂ (1155). | Ս(ուր)ք խաչս աւգնա-կան | Տ(է)ք Ովանիսին:

transl.: In the year 1155. May this Holy Cross protect Father Ovanes.

The Armenian original published in: **Barkhutariants, M.**, ibid.

**Priests.** In 1869 "Michael (formerly: Mkrtich) Ter-Hovhannessian Ter-Avagliants from Voskanapat was ordained to serve the churches of the Armenian villages of Murut and Voskanapat and help his aged father, Priest Hovhannes."<fnref n="846" />

Father Michael occupied his post until 1905, when
he was killed by some Turks.<fnref n="847" />

Between 1908 and 1910, Grigor Ter-Sargissiants
performed priestly duties in Voskanapat and Murut Vil-
lages.<fnref n="848" />

On 28 August 1924, Voskanapat's last priest Hovhannes Aghassiants resigned his post.<fnref n="849" />

The convent of Koosanats Sourb Astvatzatzin is
located in a gorge lying at the southern extremity of the
village, on the left bank of the river Voskanapat. There
exist no trustworthy sources on the exact time of its
foundation, but most presumably, it was built before
1684, as it is mentioned in the colophon of a manu-

<footnote n="846">846 National Archives of Armenia, fund 56, list 1, file 5394, p. 10.</footnote>

<footnote n="847">847 “Mshak,” No. 15, 22 January 1906, p. 1.</footnote>

<footnote n="848">848 National Archives of Armenia, fund 458η, list 1, file 184, p. 7.</footnote>

<footnote n="849">849 National Archives of Armenia, fund 409, list 1, file 2658, p. 12.</footnote>

<footnote n="845">845 National Archives of Armenia, fund 409, list 1, file 2658, p. 12.</footnote>
<figure><img src="image_662.png" /><figcaption>VOSKANAPAT (ZURNABAD). Khachkars set in the walls of St. Hakob Church</figcaption></figure>

<figure><img src="image_663.png" /></figure>

script created that year: "...I, Sargis' son Pati the Khoja, ransomed the Holy Gospel from the mean enemy and donated it to Voskanapat's Sourb Astvatzatzin Cloister of Virgins..."<fnref n="850" />

The composition and building peculiarities of the church of the convent trace it back to the 17th century. It is highly probable that it started receiving gifts, including the aforementioned Gospel, immediately after its completion.

The monument represents a uni-nave, vaulted structure (exterior dimensions: 12.25 x 6.55 metres) of gable roof, its only entrance opening from the south. It is built of undressed stone and mortar, with its walls plastered both inside and outside. The sanctuary used to have some monastic rooms in its western part, "...but

heavy rains reduced them to ruins so that their sites now represent heaps of pebble."<fnref n="851" />

An archive document of 1885 mentions the cloister by the name of Sourb Voskiants.<fnref n="852" />

The church bears the traces of some repairs. The following epitaph attests that an elderly man named Harutiun carried out some overhaul there in 1821.<fnref n="853" />

Carved on a tombstone lying below the southern wall of the monument:

Այս է տապան Յարուրիւն պապին , որ վերստին նորոգեաց սուր եկեղեցիս, թվ. Ո-ՄՀ (1821):

<footnote n="850">850 Kajikian, ibid.</footnote>

<footnote n="851">851 Barkhutariants, M., idem, p. 275.</footnote>

<footnote n="852">852 National Archives of Armenia, fund 53, list 1, file 3877, p. 29.</footnote>

<footnote n="853">853 Barkhutariants, M., ibid.</footnote>
<figure><img src="image_664.png" /><figcaption>VOSKANAPAT (ZURNABAD). Koosanats Sourd Astvatzatzin Convent seen from the east and south-east. The entrance of the con- vent opening from the south. Its plan</figcaption></figure>

<figure><img src="image_665.png" /></figure>

transl.: In this grave reposes grandfather Harutiun, who repaired this holy church again in 1821.

The Armenian original published in: **Barkhutariants**, M. Artsakh, p. 275.

The church of St. Sargis (Sourd Vardanants), presumably, dating back to the 17th century, stands on the right bank of the river Voskanapat, opposite Koosanats Sourd Astvatzatzin. It represents a uni-nave, vaulted structure (exterior dimensions: 10.50 x 6.30 metres) built of undressed stone and mortar, with some ruined cells and an enclosure preserved nearby. Its semi-circular vault, lying below a gable roof, is supported by arches resting on two pairs of pilasters.

An archive document of 1885, that mentions St. Hakob Church and the cloister of Koosanats Sourd

Astvatzatzin, also makes reference to Sourd Vardanants Church.<fnref n="854" /> Given the fact that St. Sargis was the third more or less famous sanctuary in Voskanapat and its neighbourhood after the aforementioned ones, we presume ‘Sourd Vardanants’ is its second name.

Interestingly enough, two different manuscripts dated 1626 and 1634 mention the same clergyman, “...Priest Vardan of Voski Cloister...”<fnref n="855" /> and “...Priest Vardan of Voskanapat.”<fnref n="856" />

Presumably, Sourd Vardanants Church was either built by that person or dedicated to him.

<footnote n="854">854 Ibid.</footnote>

<footnote n="855">855 Colophons, 17th century, vol. 2, p. 206.</footnote>

<footnote n="856">856 Idem, p. 543.</footnote>
<figure><img src="image_666.png" /></figure>

<figure><img src="image_667.png" /><figcaption>VOSKANAPAT (ZURNABAD). The church of St. Sargis (Sourb Vardanants) seen from the west; its plan, and partial views of the cemetery extending around it</figcaption></figure>

<figure><img src="image_668.png" /></figure>

<figure><img src="image_669.png" /></figure>

Engraved on the lower part of a khachkar standing in the bema of St. Sargis Church:

*Uıırr ııaıııı ılıqıııııı...:*

*transl.: May this Holy Cross protect...*

The Armenian original published in: *Barkhutariants, M.*, ibid.

A thick wood extending east of Voskanapat in the direction of Mount Pand retains an ancient site called **Sirun Khach**, i.e. the Armenian equivalent for ‘**Beautiful Cross**’: probably, the name derives from one or several cross-stones located there.<fnref n="857" />

**A small fort**, dating from the 10th to 12th centuries, is preserved on the left bank of the river Gandzak, in the south-west of Voskanapat. The only topographer to have visited it is Bishop Barkhutariants (Yer. Lalayan used the information he reports without referring to the source): "A small stronghold built of stone and mortar rises on the left bank of the river Voskanapat, about a mile above a village of the same name. It is almost square in shape and has a gate. Small as it is, it represents a fine monument enjoying a favourable position and solid ramparts with four towers. It might have had another row of fortified walls extending a little below its main ramparts and comprising a dwelling together with a building of stone and mortar."<fnref n="858" />

## YALGHESHLAGH

The village lies on the right bank of the river Artinajur, 10 kilometres north-west of the district centre, at an altitude of 700 to 740 metres above sea level.

It was established in the site of an abandoned Armenian village in the late 19th century. It comprised 9 houses (37 males, 34 females) in 1886,<fnref n="859" /> and 123 inhabitants in 1914.<fnref n="860" />

## YENI-ALIBAYRAMLI

This Turkish village extends 3.5 kilometres east of the district centre, between 600 and 620 metres of altitude above sea level.

It was founded in the Soviet years and had 1,252 inhabitants in 1980.<fnref n="861" />

## ZAZALI

The village is situated 19 kilometres north-east of the district centre, at an altitude of 250 to 258 metres above sea level.

The available statistical data relating to the number of the members of the Zazalu tribe of Turkish nomads represent the following picture:

<footnote n="857">857 "Nor-Dar," 1891, No. 47, p. 2.</footnote>

<footnote n="858">858 *Barkhutariants, M.*, idem, pp. 303-304.</footnote>

<footnote n="859">859 A Statistical Survey..., pp. 78-79.</footnote>

<footnote n="860">860 Caucasian Calendar for 1915, p. 161.</footnote>

<footnote n="861">861 SAE, vol. 5, p. 110.</footnote>
<table><thead><tr><th>Year</th><th>Houses</th><th>Males</th><th>Females</th><th>Total</th></tr></thead><tbody><tr><td>1804<sup>862</sup></td><td>12</td><td>23</td><td>19</td><td>42</td></tr><tr><td>1908<sup>863</sup></td><td></td><td></td><td></td><td>200</td></tr><tr><td>1914<sup>864</sup></td><td></td><td></td><td></td><td>101</td></tr><tr><td>1979<sup>865</sup></td><td></td><td></td><td></td><td>420</td></tr></tbody></table>

Zazali was adjoined by the estate of merchant Nikoghayos Arafelian.<fnref n="866" />

## ZIYADLI

The village extends in a plain lying 22 kilometres north of the district centre, at an altitude of 245 to 270 metres above sea level.

The available statistical data regarding the number of the members of the Ziyadli tribe of Turkish herds-men represent the following picture:

<table><thead><tr><th>Year</th><th>Houses</th><th>Males</th><th>Females</th><th>Total</th></tr></thead><tbody><tr><td>1804<sup>867</sup></td><td>6</td><td>15</td><td>17</td><td>32</td></tr><tr><td>1886<sup>868</sup></td><td>109</td><td>334</td><td>267</td><td>601</td></tr><tr><td>1907<sup>869</sup></td><td></td><td></td><td></td><td>948</td></tr><tr><td>1914<sup>870</sup></td><td></td><td></td><td></td><td>780</td></tr><tr><td>1979<sup>871</sup></td><td></td><td></td><td></td><td>1,490</td></tr></tbody></table>

<footnote n="862">862 Collected Acts..., vol. 2, p. 596.</footnote>

<footnote n="863">863 Caucasian Calendar for 1910, p. 254.</footnote>

<footnote n="864">864 Caucasian Calendar for 1915, p. 125.</footnote>

<footnote n="865">865 SAE, vol. 4, p. 420.</footnote>

<footnote n="866">866 “Tifliski Listok,” 1906, No. 229, p. 3.</footnote>

<footnote n="867">867 Collected Acts..., vol. 2, p. 596.</footnote>

<footnote n="868">868 A Statistical Survey..., pp. 80-81.</footnote>

<footnote n="869">869 Caucasian Calendar for 1910, p. 258.</footnote>

<footnote n="870">870 Caucasian Calendar for 1915, p. 127.</footnote>

<footnote n="871">871 SAE, vol. 4, p. 331.</footnote>
SHAMKHOR DISTRICT

The administrative district of Shamkhor, established in 1930, occupies an area of 1,660 square kilometres and comprises 62 residential settlements, including 60 villages. Its centre is Shamkhor City founded in an area once occupied by the Turkish village of Morul and the former German colony of Annenfeld. It borders on Getabek, Dashkesan, Touz and Khanlar Districts of the Republic of Azerbaijan. The entire district of Shamkhor was stripped of its Armenian population during the deportation of 1988 to 1989.

<figure><img src="image_670.png" /></figure>
## ABASLI

**Location.** The village lies 12 kilometres southeast of the district centre, at an altitude of 420 to 470 metres above sea level.

In the Soviet years, it was within the jurisdiction of the Village Council of Seyfali.

In 1976 Abasli had a Turkish population of 2,294.<fnref n="1" />

## AHMEDLI

**Location.** Ahmedli extends 11 kilometres south-west of the district centre, at an altitude of 1,140 to 1,180 metres above sea level.

It represents a small Turkish village founded in some territories seized from Chardakhlu in the Soviet years.

## ASHAGHI<fnref n="2" /> SEYFALI

**Location.** The village is situated 12 kilometres southeast of the district centre, at an altitude of 440 to 490 metres above sea level.

**Population.** Its historical name has sunk into oblivion like those of the other adjacent villages. It was presumably stripped of its Armenian population by the late 17th century.

For a long time, the village site served as a winter encampment for some nomadic Turkish tribes. It was only in the late 19th century that these cattle-breeders shifted to a sedentary mode of life and founded the present-day Turkish settlement of Ashaghi Seyfali.

Below follow the available statistical data regarding the local population:

<table><thead><tr><th>Year</th><th>Houses</th><th>Males</th><th>Females</th><th>Total</th></tr></thead><tbody><tr><td>1886³</td><td>250</td><td>1,005</td><td>648</td><td>1,653</td></tr><tr><td>1914⁴</td><td></td><td></td><td></td><td>1,550</td></tr><tr><td>1976⁵</td><td></td><td></td><td></td><td>1,915</td></tr></tbody></table>

The remnants of a tower known by the name of *Ditvan* (18th century) are preserved in the vicinity of the village.

## ATABEK

**Location.** The village is situated 19 kilometres south-west of the district centre, at an altitude of 1,330 to 1,450 metres above sea level.

**A Historical Introduction.** By 1890 Atabek had already been stripped of its Armenian population. S. Kamalian, who is the only topographer to have visited it, writes, “South of the station, the dim shapes of Mount Gharamoghli and the fields of Chardakhlu could be seen. The former is adjoined by the mountain

<figure><img src="image_671.png" /><figcaption>ATABEK. The eight facets of a tube-shaped finely-dressed stone</figcaption></figure>

<footnote n="1">¹ SAE, vol. 1, p. 13.</footnote>

<footnote n="2">² ‘Ashaghi’ is the Turkish equivalent for ‘Lower.’</footnote>

<footnote n="3">³ A Statistical Survey..., pp. 86-87 (for reasons already specified, the number of the village population is exaggerated).</footnote>

<footnote n="4">⁴ Caucasian Calendar for 1915, p. 180.</footnote>

<footnote n="5">⁵ SAE, vol. 1, p. 509.</footnote>

<footnote>chain of *Atabek* with a village site and the walls of a demolished church.”⁶</footnote>

<footnote n="6">⁶ S. Kamalian Fund, copy-book No. 1, VI-11, pp. 1-2.</footnote>
**Population.** In the early Soviet years, the site of the abandoned Armenian village provided a place of living for some Armenians from the adjacent villages, this marking revival and prosperity for it. In 1976 the local Armenians, who had a small number of Azerbaijani neighbours, amounted to 470.<fnref n="7" /> Ten years later, however, a double reduction could be observed in the former's number.

Atabek was totally stripped of its Armenian population during the deportation of 1988 to 1989.

In 1986 the village had an **eight-year school** of 40 pupils, including only eight Armenians.<fnref n="8" />

The **historical monuments** preserved in the village include a tube-shaped, finely-cut stone, with only one of its ends open (it was unearthed during road-building). Cylindrical inside and octahedral outside, it contains some encoded pieces of writing on all its facets. This finding, whose original function still remains obscure, was kept in the local sawmill before 1988.

In the mid-1980s, the ruins of an old mill could be seen in a small gorge lying half a kilometre north-east of the village.

## BADA (BADENK, BDADZOR, LEGHARAK)

**Location.** The village, mentioned by the historical name of Legharak in some bibliographical sources, is situated on the north-facing slope of a mountain rising at an altitude of 1,130 to 1,260 metres above sea level, 21 kilometres west of the district centre.

**A Historical Introduction.** In 1620 Priest Hakob copied a manuscript Gospel there and wrote the following in its colophon, "...dedicated to St. Hovhannes as well as Holy Archimandrites Vanakan and Grigor in Khoranashat's Sourb Astvatzatzin Church located in the gorge of Zakam, in Legharak Village."<fnref n="9" />

**Hin Bada** used to be situated "at the foot of a lofty hill of a pointed top" rising on the left bank of one of the tributaries of the river Zakam. As the aforegoing source continues, "...it is permanently inhabited by some families from Bada whose main occupation is sericulture and animal husbandry so that the village bears a close resemblance to a nomads' encampment."<fnref n="10" />

In the mid-1880s, Hin Bada had a population of some 20 to 25 houses.<fnref n="11" />

**Nor (the Armenian equivalent for New) Bada** was founded "in a wide plain of moderate altitude called Legharak."<fnref n="12" />

The available sources are not unanimous in mentioning the circumstances under which it was established. Thus, according to a press publication of 1893, "...the village was founded in the year 1866 by the former inhabitants of Nerkin Legharak which was situated near Zakam Station..."<fnref n="13" />

A record of 1898 states the following, "About half a century ago, this village was situated a little north of its present-day location, where now its gardens extend. It was the terrible heat that made its residents move to a place of a greater altitude."<fnref n="14" />

Stating that "Nor (Metz) Bada was founded in Legharak about two centuries ago," Kajberuny continues, "In the course of time, the inhabitants of the old village of the gorge increased so that their small village could not accommodate them any longer. Naturally, they were to move to their present-day place of residence which enjoys a favourable geographical position, a great altitude, an abundance of springs and other blessings."<fnref n="15" />

**Construction Activity.** By 1893 Bada had already grown into a rich, populous village, the following record attesting this, "Bada (Baden), a thriving village of more than 300 houses, is rich in gardens. Although the construction of its church is still underway, a young clergyman has already started performing priestly duties there. The village, which enjoys pure air and water, is adjoined by a forest and an iron mine, the only problem facing the local residents being the necessity of a school..."<fnref n="16" />

Before the outbreak of the Armeno-Turkish fights early in the 20th century, "...the single- and double-storey neat houses, accurately erected side by side, stood as eloquent proof of Bada's prosperity. Like the dwellings of the Russian immigrants, most of these buildings were covered with either straw or grass so that they could easily be set alight. The village also had barns, cattle-sheds, granaries, cellars, etc."<fnref n="17" />

**Population.** Sharing the fate of the other villages of the region, Bada was stripped of its Armenian population in the 1770s. In the early 19th century, the desolate village was revived thanks to some Armenian resettlers "...from Jraberd, Pambak and Gharamurat Villages..."<fnref n="18" />

Below follows a list (1862) of Bada's 91 housefathers which is of great value for the study of the history of the local families:

"1 Ghevond Shushanov;

2 Sahak Martirosov;

3 Stepan Astvatzaturov;

4 David Hadamov;

<footnote n="7">7 SAE, vol. 1, p. 457.</footnote>

<footnote n="8">8 **Karapetian, S.** Abandoned Armenian Settlements in Azerbaijan (1988 to 1991). In: "Hayreniki Dzayn," 9 February 1993, p. 4, in Armenian.</footnote>

<footnote n="9">9 Colophons, 17th century, vol. 1, pp. 725-726.</footnote>

<footnote n="10">10 "These encampments that are very fit for cattle-breeding are called Bina" **(Kajberuny).** The Destruction of Bada Village. In: "Ararat," 1910, p. 227).</footnote>

<footnote n="11">11 **Abelov, N. A.**, idem, p. 13.</footnote>

<footnote n="12">12 **Kajberuny**, idem, p. 227.</footnote>

<footnote n="13">13 "Nor-Dar," 1889, No. 117, p. 2.</footnote>

<footnote n="14">14 **Lalayan, Yer.** Gandzak District, p. 322.</footnote>

<footnote n="15">15 **Kajberuny**, idem, pp. 228-229.</footnote>

<footnote n="16">16 "Ardzagank," 1893, No. 44, p. 2.</footnote>

<footnote n="17">17 **Kajberuny**, idem, p. 231.</footnote>

<footnote n="18">18 **Barkhutariants, M.** Artsakh, p. 321. Also see **Lalayan, Yer**, idem, p. 322.</footnote>
<figure><img src="image_672.png" /><figcaption>BADA (LEGHARAK). The village seen from the west</figcaption></figure>

5 Hovhannes Danelov;

6 Khachatur Sargisov;

7 Harutiun Papeov;

Grigor Papov;

9 Hadam Grigorov;

10 Harutiun Grigorov;

11 Sargis Grigorov;

12 Stepan Avagov;

13 Movses Stepanov;

14 Hakob Stepanov;

15 Aghajan Kartishov;

16 Hovhannes Dadolov;

17 Poghos Galustov;

18 Arzuman Ter-Mkrtichov;

19 Arushan Hovhannessov;

20 Poghos Gabrielov;

21 Khachatur Asriov;

22 Simon Mkrtichov;

23 Poghos Arakelov;

24 Arakel Sahakov;

25 Patir Sargisov;

26 Arakel Harutiunov;

27 Hovhannes Astvatzaturov;

28 Martiros Grigorov;

29 Hovhannes Ghukassov;

30 Hovhannes Grigorov;

31 Hakob Avagian;

32 Grigor Avagian;

33 Poghos Arzumanov;

34 Khachatur Sargisov;

35 Tzatur Harutiunov;

36 Hakob Harutiunov;

37 Avag Danelov;

38 Khachatur Avagov;

39 Sahak Sargisov;

40 Harutiun Astvatzaturov;

41 Hakob Ghukasov;

42 Vardan Voskanov;

43 Martiros Harutiunov;

44 Daniel Margarov;

45 Arzuman Harutiunov;

46 Karapet Grigorov;

47 Vardazar Galustov;

48 Abraham Hovhannesov;

49 Avag Sargisov;

50 Papi Sargisov;

51 Ghazar Avetov;

52 Herapet Mkhitarov;

53 Barsegh Avetov;

54 Hovhannes Harutiunov;

55 Astvatzatur Yeghizarov;

56 Mkrtich Khachaturov;

57 Papi Khachaturov;

58 Poghos Kartishov;

59 Sargis Ghukasov;

60 Hovhannes Stepanov;

61 Grigor Hunanov;

62 Harutiun Sargisov;

63 Stepan Hovsepov;

64 Hovsep Apresov;

65 Harutiun Apresov;

66 Maki Hovhannesov;

67 Martiros Martirosov;

68 Margar Harutiunov;

69 Hovhannes Margarov;

70 Aghajan Margarov;

71 Hakob Avetov;

72 Voskan Hovsepov;

73 Grigor Ter-Vardanov;

74 Hovhannes Ter-Vardanov;

75 Gabriel Ter-Vardanov;

76 Harutiun Aghasiov;

77 Vardazar Nikoghayosov;

78 Hakob Unanov;

79 Karapet Ghukasov;

80 Harutiun Ghukasov;

81 Petros Khachaturov;

82 Atay Khachaturov;

83 Grigor Khachaturov;

84 Sargis Grigorov;

85 Grigor Avalov;

86 Akoy Avalov;

87 Hovhannes Harutiunov;

88 Galust Mejlumov;

89 Khachatur Avagian;

90 Sargis Sahakov;

91 Harutiun Azriov.”<fnref n="19" />

The available statistical evidence regarding the
population of Bada dates from the ‘40s of the 19th cen-
tury. In the course of some years, certain reduction
could be observed in their number due to resettlement,

various epidemics and the Armeno-Turkish fights:

<footnote n="19">19 National Archives of Armenia, fund 53, list 1, file 3841, pp. 196-197.</footnote>
<table><thead><tr><th>Year</th><th>Houses</th><th>Males</th><th>Females</th><th>Total</th><th>1901<sup>48</sup></th><th>1,087</th><th>760</th><th>1,847</th></tr></thead><tbody><tr><td>1840<sup>20</sup></td><td>34</td><td>102</td><td>92</td><td>194</td><td>1902<sup>49</sup></td><td>1,017</td><td>785</td><td>1,802</td></tr><tr><td>1841<sup>21</sup></td><td></td><td>160</td><td>117</td><td>277</td><td>1905<sup>50</sup></td><td>300</td><td>1,388</td><td>1,225</td><td>2,713</td></tr><tr><td>1842<sup>22</sup></td><td></td><td>150</td><td>170</td><td>320</td><td>1906<sup>51</sup></td><td></td><td>827</td><td>698</td><td>1,525</td></tr><tr><td>1844<sup>23</sup></td><td></td><td>165</td><td>123</td><td>288</td><td>1907<sup>52</sup></td><td></td><td></td><td></td><td>1,524</td></tr><tr><td>1849<sup>24</sup></td><td></td><td>306</td><td>259</td><td>565</td><td>1908<sup>53</sup></td><td></td><td></td><td></td><td>1,965</td></tr><tr><td>1851<sup>25</sup></td><td>90</td><td>303</td><td>255</td><td>558</td><td>1910<sup>54</sup></td><td>1,980</td><td>1,420</td><td>3,400</td><td></td></tr><tr><td>1853<sup>26</sup></td><td></td><td>340</td><td>256</td><td>596</td><td>1914<sup>55</sup></td><td></td><td></td><td></td><td>2,111</td></tr><tr><td>1857<sup>27</sup></td><td></td><td>315</td><td>248</td><td>563</td><td>1917<sup>56</sup></td><td>400</td><td></td><td></td><td>2,518</td></tr><tr><td>1862<sup>28</sup></td><td>90</td><td></td><td></td><td></td><td>1976<sup>57</sup></td><td></td><td></td><td></td><td>1,526</td></tr><tr><td>1866<sup>29</sup></td><td>90</td><td></td><td></td><td></td><td>1988<sup>58</sup></td><td></td><td></td><td></td><td>1,200</td></tr><tr><td>1874<sup>30</sup></td><td></td><td></td><td></td><td>1,242</td><td></td><td></td><td></td><td></td><td></td></tr><tr><td>1879<sup>31</sup></td><td></td><td>647</td><td>510</td><td>1,157</td><td></td><td></td><td></td><td></td><td></td></tr><tr><td>1882<sup>32</sup></td><td></td><td>472</td><td>408</td><td>880</td><td></td><td></td><td></td><td></td><td></td></tr><tr><td>1883<sup>33</sup></td><td></td><td>508</td><td>438</td><td>946</td><td></td><td></td><td></td><td></td><td></td></tr><tr><td>1885<sup>34</sup></td><td></td><td>605</td><td>499</td><td>1,104</td><td></td><td></td><td></td><td></td><td></td></tr><tr><td>1886<sup>35</sup></td><td>270</td><td>634</td><td>439</td><td>1,073</td><td></td><td></td><td></td><td></td><td></td></tr><tr><td>1887<sup>36</sup></td><td></td><td>705</td><td>623</td><td>1,328</td><td></td><td></td><td></td><td></td><td></td></tr><tr><td>1888<sup>37</sup></td><td></td><td>721</td><td>641</td><td>1,362</td><td></td><td></td><td></td><td></td><td></td></tr><tr><td>1889<sup>38</sup></td><td></td><td>743</td><td>668</td><td>1,411</td><td></td><td></td><td></td><td></td><td></td></tr><tr><td>1890<sup>39</sup></td><td></td><td>765</td><td>692</td><td>1,457</td><td></td><td></td><td></td><td></td><td></td></tr><tr><td>1891<sup>40</sup></td><td></td><td>748</td><td>735</td><td>1,483</td><td></td><td></td><td></td><td></td><td></td></tr><tr><td>1992<sup>41</sup></td><td></td><td>713</td><td>739</td><td>1,452</td><td></td><td></td><td></td><td></td><td></td></tr><tr><td>1893<sup>42</sup></td><td></td><td>740</td><td>749</td><td>1,489</td><td></td><td></td><td></td><td></td><td></td></tr><tr><td>1895<sup>43</sup></td><td>245</td><td>735</td><td>713</td><td>1,448</td><td></td><td></td><td></td><td></td><td></td></tr><tr><td>1897<sup>44</sup></td><td></td><td>908</td><td>764</td><td>1,672</td><td></td><td></td><td></td><td></td><td></td></tr><tr><td>1898<sup>45</sup></td><td></td><td>959</td><td>731</td><td>1,690</td><td></td><td></td><td></td><td></td><td></td></tr><tr><td>1899<sup>46</sup></td><td></td><td>1,009</td><td>771</td><td>1,780</td><td></td><td></td><td></td><td></td><td></td></tr><tr><td>1900<sup>47</sup></td><td></td><td>1,032</td><td>722</td><td>1,754</td><td></td><td></td><td></td><td></td><td></td></tr></tbody></table>

**The Economic Life of the Village.** The Armenians of Bada were mainly occupied with farming, viticulture, bee-keeping, animal husbandry and silkworm breeding.

Touching upon the financial condition of the local people, a visitor wrote the following in 1890, "The arable lands and winter cattle-sheds belonging to Bada lie east of the village, towards Dashbulagh (the local inhabitants generally camp in the mountain dwellings belonging to Dabagh and Ayvaz). It does not have any storehouses, for its residents hardly have anything to store in. On the whole, the Armenians of Legharak face rather harsh living conditions: the poor arable lands do not yield rich crops so that they mainly grow wheat and barley. Each family owns only a small plot of land, on which they grow fruits and distil vodka from them, thus somehow making both ends meet until the end of the year. The farming lands belonging to the state, the poor peasants receive scanty income from them and eke out a miserable existence. Some of them even think of leaving their place of residence in search of fertile soil.

"Some 30 to 40 years ago, however, the shortage of farming lands was not so acute: the local inhabitants generally lived in the mountain encampments now appropriated by the Zulghadarovs.<fnref n="59" /> Through bribery and false promises, the cunning bey made the elderly people of Bada yield up vast territories, including mountains, fields, springs, rivers and villages, to him.

<footnote n="20">20 Ibid.</footnote>

<footnote n="21">21 Idem, file 3800, p. 7.</footnote>

<footnote n="22">22 Idem, file 3802, pp. 57-58.</footnote>

<footnote n="23">23 Idem, file 3805, pp. 84-85.</footnote>

<footnote n="24">24 Idem, file 3809, pp. 73-74.</footnote>

<footnote n="25">25 Idem, file 3818, pp. 75-76.</footnote>

<footnote n="26">26 National Archives of Armenia, fund 56, list 1, file 2596, p. 52.</footnote>

<footnote n="27">27 National Archives of Armenia, fund 53, list 1, file 2743, pp. 102-103.</footnote>

<footnote n="28">28 Idem, file 3830, p. 292.</footnote>

<footnote n="29">29 Idem, file 3848, p. 86.</footnote>

<footnote n="30">30 Caucasian Calendar for 1886, p. 124.</footnote>

<footnote n="31">31 National Archives of Armenia, fund 53, list 1, file 3870, p. 90.</footnote>

<footnote n="32">32 Idem, file 3874, pp. 129-130.</footnote>

<footnote n="33">33 Idem, file 3875, p. 3.</footnote>

<footnote n="34">34 Idem, file 3877, p. 8.</footnote>

<footnote n="35">35 Idem, file 3879, p. 126. Also see "Ardzagank," 1888, No. 7, p. 87. Another source reports 247 houses with 1,720 inhabitants, including 985 males and 735 females. Also see A Statistical Survey, pp. 76-77; Caucasian Calendar for 1894, p. 155.</footnote>

<footnote n="36">36 National Archives of Armenia, fund 53, list 1, file 3880, p. 31.</footnote>

<footnote n="37">37 Idem, file 3882, p. 135.</footnote>

<footnote n="38">38 Idem, file 3884, p. 12. Another source reports 180 houses ("Nordar," 1889, No. 117, p. 2).</footnote>

<footnote n="39">39 National Archives of Armenia, fund 53, list 1, file 3887, p. 154.</footnote>

<footnote n="40">40 Idem, file 3889, p. 153.</footnote>

<footnote n="41">41 Idem, file 3891, p. 125.</footnote>

<footnote n="42">42 Idem, file 3895, pp. 13-14.</footnote>

<footnote n="43">43 *Barkhutarians*, M., idem, p. 321.</footnote>

<footnote n="44">44 National Archives of Armenia, fund 53, list 1, file 3899, pp. 151-152.</footnote>

<footnote n="45">45 Idem, file 3897, p. 174.</footnote>

<footnote n="46">46 Idem, file 3903, p. 22.</footnote>

<footnote n="47">47 Idem, file 3905, p. 14.</footnote>

<footnote n="48">48 National Archives of Armenia, fund 56, lists 1-2, file 205, pp. 145-146.</footnote>

<footnote n="49">49 National Archives of Armenia, fund 53, list 1, file 3907, pp. 28-29.</footnote>

<footnote n="50">50 *Kajberuny*, idem, pp. 231-232.</footnote>

<footnote n="51">51 National Archives of Armenia, fund 53, list 1, file 3915, p. 75.</footnote>

<footnote n="52">52 National Archives of Armenia, fund 56, list 1, file 240, p. 2.</footnote>

<footnote n="53">53 Caucasian Calendar for 1910, p. 194. According to another source, the village had 350 houses with 3,405 inhabitants, including 1,980 males and 1,425 females (National Archives of Armenia, fund 35, list 1, file 559, p. 12).</footnote>

<footnote n="54">54 National Archives of Armenia, fund 53, list 1, file 3917, pp. 60-61.</footnote>

<footnote n="55">55 Caucasian Calendar for 1915, p. 95.</footnote>

<footnote n="56">56 *Avetissian, M. M.*, idem, p. 167.</footnote>

<footnote n="57">57 SAE, vol. 1, p. 535.</footnote>

<footnote n="58">58 Attested by the Village Council.</footnote>

<footnote n="59">59 A record of 1890 states the following about the Zulghadarovs, "The Zulghadarovs, the eldest of whom is Allahyar Bey, are four brothers having large families. Mamad Bey, Mamarza Bey and Sultan Allahyar are respectively their father, grandfather and great grandfather" (*S. Kamalian* Fund, copy-book No. 1, VI-11, p. 5).</footnote>
‘If you support me,’ the guileful bey told them, ‘I shall allocate some lands to you.’ ... In fact, these elderly Armenians deprived their descendants of their piece of daily bread, delivering over the fertile fields and rich meadows to the mean enemy and bequeathing only some bare mountains to them.”<fnref n="60" />

Continuing his description of the economic life of Bada, the visitor writes, “The village has some wealthy inhabitants with an income of 2,000 to 3,000 rubles. I saw four smithies, the same number of dye-houses and three hawker’s shops there, but I failed to see others dealing in spirits. On the whole, Bada is a poor village, where no trade is conducted. Some of the local people are workers and farmers; others practise weaving and make woollen shawls, stocks, leather belts, etc.”<fnref n="61" />

In the early 20th century, Bada had “...a butcher’s and five hawker’s shops as well as eight draperies...”<fnref n="62" />

**The Armeno-Turkish Fights between 1905 and 1906.** Believing in the hollow promises of Allahyar Bey Zulghadarov, an influential landowner from the neighbouring village of Keshishkyand, and convinced that he would support and protect them in case it proved necessary, the Armenians of Bada did absolutely nothing to put up a proper resistance against the inimical intrusion. With this regard, a record states, “Unfortunately, Bada turned out unable to repel the enemy attacks: the local inhabitants did not have any influential leader to unite them against the Turkish mob and control their actions... Despite that, however, realizing the tensity of the atmosphere, some young men who had personally experienced the horror of the February and August massacres perpetrated in Baku organized the self-defence of the village, following Chardakhlu Armenians’ example. Allahyar Bey Zulghadarov, however, lulled them into a false sense of security, saying, ‘Bada is my own village so that I will never yield it up. I feel closely attached to its inhabitants and will never let anyone touch them...’”<fnref n="63" />

The insouciance of Bada Armenians was not broken even by the ill news of the Armenians’ slaughter committed at Zakam Station on 18 November, several eyewitnesses hardly having a narrow escape from certain death.

On 19 November some reports were heard in the neighbourhood of Bada and the people living in the mountain encampments returned to the village with all their property and cattle: “...at that moment the village represented a scene that beggared any description. ...Unspeakable turmoil, intertwined with the weeping, mourning, cries, shouts and voices of thousands of people, had permeated through the entire village. The peas-

ants were at a loss: they did not know what they were to do and where they were to go... It goes without saying that nobody thought of self-defence.”<fnref n="64" />

The situation grew even worse due to the fact that “The inhabitants of Bada were absolutely deprived of any chances of getting arms and ammunition, for it was surrounded by numerous Turkish villages... The Turks of the neighbourhood were on their guard so that Bada would not be able to receive arms from the outer world.”<fnref n="65" />

Sieged from all possible sides, through 20 to 23 November, Bada made desperate attempts to receive aid from the other Armenian villages, but in vain. Attacking it on 23 November, the Turks broke the poor resistance of the Armenians on the evening of the same day and intruded into the village: “...First they set alight the buildings... that sinister moment marking the notorious end of the existence of Bada: the history of a rich village was consigned to the past, its inhabitants’ blood covering the earth and their mourning permeating through the air. The local people were incessantly shot dead... some of them running away in the direction of the gardens without a second thought.”<fnref n="66" />

The carnage, plunder and destruction continued for three days, the Turks also attacking and slaughtering ruthlessly the fugitives who had found shelter in the nearby caves and gorges. The third day (25 November) “...found the village totally stripped of its residents and left to the mercy of the Turkish mob, that had arrogated the fortune accumulated by the Armenians and were now busy carrying it away, without fearing any possible counterattack on the part of the Armenians and local bodies of government. Certainly, the new owners of the property the inhabitants of the once prospering village had left took their time over selecting their loot and differentiating between the light and heavy articles, including the wooden parts of the buildings, logs, doors, boards, etc. That unhurried pillage lasted for three months...”<fnref n="67" />

These tragic events left “...the village totally levelled with the ground: even the walls of the buildings had not survived to be reconstructed into dwellings. The surviving Armenians faced the utmost necessity of rebuilding their village from its very foundations...”<fnref n="68" />

The massacres committed by the Turkish bandits took away the lives of 116 people, including Arakel Avagiants', Saribek Nikoghossiants' and Grigor Sar-

<footnote n="60">60 S. Kamalian Fund, copy-book No. 1, VI-11, pp. 3-5.</footnote>

<footnote n="61">61 Idem, pp. 3-4.</footnote>

<footnote n="62">62 Kajberuny, idem, p. 233.</footnote>

<footnote n="63">63 Idem, p. 333.</footnote>

<footnote n="64">64 Idem, p. 422. Before that attack, many of the local people hid their belongings in the village cemetery, as a result of which it was later ransacked by the Turks for the treasures it allegedly retained (idem, p. 1170).</footnote>

<footnote n="65">65 Idem, p. 335.</footnote>

<footnote n="66">66 Idem, pp. 655-656.</footnote>

<footnote n="67">67 Idem, p. 731.</footnote>

<footnote n="68">68 “Mshak,” No. 80, 16 April 1906, p. 1.</footnote>
<figure><img src="image_673.png" /></figure>

<figure><img src="image_674.png" /><figcaption>BADA (LEGHARAK). The old school house of the village, and fragments of the local church (destroyed in the Soviet years) set in the walls of the new one</figcaption></figure>

<figure><img src="image_675.png" /></figure>

gissants' families, that were exterminated up to their very last members.<fnref n="69" />

Those inhabitants of Bada who had had a miracu-
lous escape from the carnage (277 houses with 1,664
inhabitants) found haven in Gandzak City and at the
station of the same name, as well as in the Armenian
villages of Pib, Banants, Khachakap, Barsum, Garna-
ker, Chardakhlu and Jagir.<fnref n="70" />

Part of them resettled in Tala, Khachtarak, Khava-
radzor, Karvansara and Verin (Upper) Aghdam Villages
of Ghazakh District.<fnref n="71" />

In January 1906, several hundred Armenians took
up living in Sololak and Havlabar Quarters of Tiflis.

**The Relief Administered to Bada Armenians.**
According to a press publication of 28 December 1905, the people who had found refuge in Karvansara “are in bad need of medical and financial aid.”<fnref n="72" />

Learning about the tragic state of Bada from local
priest Mesrop Ter-Stepanossiants, Catholicos of All
Armenians Mkrtich Khrimian (1892 to 1907), who was
in Tiflis early in December 1905, ordered that clothes,
bed articles and other essentials should be urgently sent
to the wretched fugitives. In its turn, the Central Relief
Committee of Tiflis allocated them 5,000 rubles to buy
flour.<fnref n="73" />

Obeying a Government order from 10 till 25 April 1906, conciliator Ivan Petrov made up a list of the losses the village and each of its families had suffered in the presence and with the participation of 150 local Armenian and Turkish inhabitants. According to their calculations, the compensation for the damage inflicted amounted to *two million two thousand three hundred rubles*.<fnref n="74" />

**The Reconstruction of the Village.** The Armenians of Bada returned in 1906 and immediately em-

<footnote n="69">69 **Kajberuny**, idem, p. 732. Another source reports 118 victims (**A-Do**, idem, p. 349).</footnote>

<footnote n="70">70 **Kajberuny**, idem, pp. 859-860.</footnote>

<footnote n="71">71 National Archives of Armenia, fund 53, list 1, file 3764, p. 212.</footnote>

<footnote n="72">72 “Mshak,” 1906, No. 1, p. 1.</footnote>

<footnote n="73">73 Kajberuny, idem, p. 734.</footnote>

<footnote n="74">74 Idem, pp. 1169-1170. According to Kajberuny, the amount the Tsarist authorities were to pay “can only partly compensate for the formidable damage inflicted upon the wretched village of Bada in the days of its destruction” (idem, p. 232).</footnote>
barked upon the reconstruction of their village, that represented merely a heap of ruins (the local church of Sourb Astvatzatzin had not been spared demolition either). With this regard, an archive document states the following, "...going through unspeakable torture in 1905, our people, who had been reduced to miserable wretches, returned to their village on a Government order. It is already four years since they started repairing their houses with the sweat of their brow, without receiving any financial assistance."<fnref n="75" />

**The Local School.** A populous village as it was, Bada did not have a school until the early 20th century: "Although comprising a large population, it does not have a school, for its residents feel absolutely no interest in gaining literacy; nor do they send their children anywhere else to get education. In general, they are rather rude and uncouth, just like their stones and gorges. None of the local priests has ever attempted to gather several children together to teach them reading and writing."<fnref n="76" />

Early in the 20th century, Bada had a one-year public school functioning through the means of the local people.<fnref n="77" /> Priest Grigor Ter-Hovakimian Ter-Harutiuniants is known to have taught Religion and Armenian there during the period between 24 October 1902 and 20 May 1915.<fnref n="78" />

In the Soviet years, the village had a secondary school.

The earliest available record on the local church, the exact date of whose foundation remains unknown, mentions it in 1844 as a wooden building.<fnref n="79" />

On 20 September 1862, the sanctuary was plundered.<fnref n="80" />

According to a press publication of the late 19th century, Bada "...has two churches dating from 1867 and 1883..."<fnref n="81" />

Touching upon the first of them, a visitor writes, "The older church represents a simple structure, with darkness and humidity reigning inside. Its extremely narrow entrance opens in the west. Eight pillars stand in the middle of the hall, the pilasters being greater in number. ... We were told a manuscript Gospel was kept there, but somebody had taken it away to heal a sick person so that we failed to see it and determine how old it was. Outside, Priest Abraham's grave was preserved

(he had died in 1858) near the entrance, his tombstone ornamented with some reliefs."<fnref n="82" />

In the late 1870s, the Armenians of Bada "...invited a Greek master to erect a fine stone church in their village. However, taking advantage of the local people's ignorance, the latter bungled the job mercilessly (he had been paid 8,000 rubles for it), the building collapsing in several years' time."<fnref n="83" />

In 1890 S. Kamalian wrote the following about this church, "The newly-built church, that lies on the verge of the gorge in a state of utter dilapidation, seems to be cursing the sly Greek master's greediness and Legharak inhabitants' recklessness. It is already seven years since its roof collapsed, fortunately, without causing any injury to the local residents."<fnref n="84" />

Some time later, presumably, in the late 1890s, "...the Armenians of Bada were obliged to reconstruct the old church of the village for divine service to be held there."<fnref n="85" />

In the days of the November massacres of 1905, "The Tartar gangs broke the cross-carrier of the church, destroying its altar and font in search of the treasure allegedly buried there. They also robbed it of its curtain, bells, doors, windows, large fans, censers, various vessels and even the manuscripts kept there."<fnref n="86" />

The loot of the bandits also included a manuscript created in 1711 by Priest Hovhannes.

In 1906 Priest Mesrop Ter-Stepanossiants obtained some church utensils through donations made in Baku. They comprised "a gonfalon (donated by Hakob Mangasarian); a thurible (Piradiants); a gilded silver chalice (Ludwig Sargissian); a large icon of the Holy Virgin (Mrs. Mayilian); another large icon of St. Gregory the Enlightener (Mkrtich Kalantarian and his brother) as well as three stoles and the same number of chasubles gifted by the Armenian church of Baku..."<fnref n="87" />

Despite all the aforementioned, however, Sourb Astvatzatzin still remained in emergency condition. It was only in September 1911 that "...we, the Armenians of Bada, decided to carry out major overhaul in the church... taking into account the fact that it can no longer serve the local community safely. It being absolutely impossible to close the church altogether and leave its flock without spiritual comfort, we are now busy conveying the necessary building material.

<footnote n="75">75 National Archives of Armenia, fund 53, list 1, file 3446.</footnote>

<footnote n="76">76 S. Kamalian Fund, copy-book No. 1, VI-11, p. 4. Also see "Ardzagank," 1893, No. 44, p. 2; Lalayan, Yer. Gandzak District, p. 322. The statement that Bada "...had an Armenian school functioning since the 1880s" is absolutely groundless (Dictionary of Toponymy of Armenia and Adjacent Territories, vol. 1, Yerevan, 1986, p. 539).</footnote>

<footnote n="77">77 Kajberuny, idem, p. 233.</footnote>

<footnote n="78">78 National Archives of Armenia, fund 461, list 1, file 12, pp. 80-81.</footnote>

<footnote n="79">79 National Archives of Armenia, fund 53, list 1, file 3809, p. 73.</footnote>

<footnote n="80">80 National Archives of Armenia, fund 56, list 1, file 4350, p. 1.</footnote>

<footnote n="81">81 "Nor-Dar," 1889, No. 117, p. 2.</footnote>

<footnote n="82">82 S. Kamalian Fund, copy-book No. 1, VI-11, p. 4.</footnote>

<footnote n="83">83 "Ardzagank," 1888, No. 7, p. 87. The earliest record, mentioning this church by the name of Sourb Astvatzatzin, dates from 1882 (National Archives of Armenia, fund 53, list 1, file 3874, pp. 129-130).</footnote>

<footnote n="84">84 S. Kamalian Fund, ibid. In 1888 divine service was still held in the church that had been reduced to a semi-ruined state ("Ardzagank," 1888, No. 7, p. 87).</footnote>

<footnote n="85">85 Kajberuny, idem, p. 230.</footnote>

<footnote n="86">86 Ibid.</footnote>

<footnote n="87">87 Ibid.</footnote>
We have also entered into agreement with some masters who have already embarked upon preliminary work. Accordingly, they are to erect new walls of sixty cubic sazhens, a sazhen costing 18 rubles. Besides, they are to repair the pillars of the church together with the vaults of the bema and vestries. Its wooden roof is to be tiled, all the expenses coming up to an estimated 2,500 to 3,000 rubles..."<fnref n="88" />

In order to realize the aforementioned, the Armenians of Bada applied to the spiritual powers for permission to start fund-raising.<fnref n="89" /> Their petition remaining unanswered, in June 1912 they turned to Catholicos of All Armenians Gevorg V (1911 to 1930): "...At present our community is making strenuous efforts to start the renovation of our church. It is, however, beyond our means to erect the magnificent edifice of the future church, for we are in a grave financial predicament. We are planning to procure the necessary building material, but we still need an estimated three thousand rubles to complete the work. In order to somehow get that money, we have to apply to different benefactors, but there are no influential people in our midst who could find them and achieve the desirable result. After a long consultation, our community decided to apply to Your Holiness' paternal support, humbly asking You to order a charity society or the Relief Committee to allocate some of the funds earmarked for the poor to us to bring the reconstruction of Bada's church to an end."<fnref n="90" />

This petition sharing the fate of the previous one, on 26 August 1913, local parish priests Mesrop and Grigor were again obliged to apply to Gandzak's spiritual authorities with the following warning, "...Bada's Sourb Astvatzatzin Church, originally built of wood, is now in a state of dilapidation: the wood rotting away due to its old age, it has become extremely dangerous to hold divine service there. Consequently, we are humbly asking You to either take some measures to prevent its final collapse or close it altogether."<fnref n="91" />

Unfortunately, however, the spiritual powers did not take any drastic steps to save the church so that soon the desperate inhabitants of Bada showed a tendency to repudiate the Armenian Apostolic Church. Even in the face of such grave danger, the church authorities did not change their indifferent attitude to the fate of the monument and refused to close it: "Even taking into consideration the emergency condition of the sanctuary, the spiritual powers find it hardly expedient to follow these priests' advice and close it, given the facts that this summer the local inhabitants displayed some striving to renounce their forefathers'

faith, and there is no other Armenian church in the neighbourhood."<fnref n="92" />

It was only in 1914 that Bishop Yeprem, the leader of the dioceses of Georgia and Imeret, granted permission for fund-raising through the support of vicar of Gandzak Levon the Archimandrite.<fnref n="93" />

The available sources do not provide any further information regarding the reconstruction of Sourb Astvatzatzin Church, which finally closed in 1928.<fnref n="94" />

It used to have a 7-line construction inscription, which we found on one of the walls of the newly-built school of the village in 1985.

Բ 1883 սամի / շինեցաւ ս(ուր)ք Աս/ունածանողի եկե/ղեցիս ի ժողովր/ղեղի Բաղեր զեղջ: / Գրեց տիրացու Վարդ/անի ս(է)ր Արրահսամել(ա)լի:

transl.: *This church of Sourb Astvatzatzin was built in the year 1883 by the inhabitants of Bada Village. Written by Sexton Vardan Ter-Abrahamians.*

The Armenian original published in: **Karpetian, S.** The Historical Monuments of Northern Artsakh. In: "Lragir," 25 March 1995, p. 6.

Some archive documents mention **local parish priests Abraham Ter-Harutiuniants** in 1851,<fnref n="95" /> and **Mkrtich Ter-Abrahamians** in 1862.<fnref n="96" />

Mesrop (secular name: Mkrtich) Movsissian Ter-Stepanossiants, who was ordained on 4 April 1890, served the village until at least 1923.<fnref n="97" /> He also worked as guardian of the monastery of Huskan Nahatak.<fnref n="98" />

In July 1906, the Armenians of Bada applied to the spiritual authorities "...with a request to release Mesrop Stepanossiants from performing priestly duties in the village, for its surviving inhabitants, who are in a grave financial plight, can not afford to sustain three parish priests. Besides, unable to endure the unspeakable privations caused by the Armeno-Turkish fights of 1905, some of them have scattered in various cities and villages."<fnref n="99" />

An archive document written in December of the same year mentions only one priest, namely Grigor Ter-Abrahamians, which suggests that the church powers met the aforementioned petition. As for Mesrop Stepanossiants, he was to serve in Tatlu (present-day

<footnote n="92">⁹² Ibid.</footnote>

<footnote n="93">⁹³ "Mshak," 1914, No. 159, p. 3. Also see "Ararat," 1912, p. 395.</footnote>

<footnote n="94">⁹⁴ National Archives of Armenia, fund 409, list 1, file 2658, p. 12.</footnote>

<footnote n="95">⁹⁵ National Archives of Armenia, fund 56, list 1, file 2596, p. 52.</footnote>

<footnote n="96">⁹⁶ National Archives of Armenia, fund 53, list 1, file 3841, p. 197.</footnote>

<footnote n="97">⁹⁷ National Archives of Armenia, fund 461, list 1, file 56, p. 2; idem, file 12, pp. 79-80. A source of 1912 mentions Priest Mesrop in connection with the donation of a napless carpet to Echmiatzin Monastery ("Ararat," 1912, p. 871).</footnote>

<footnote n="98">⁹⁸ National Archives of Armenia, fund 56, list 6, file 775, p. 28; National Archives of Armenia, fund 461, list 1, file 12, pp. 79-80.</footnote>

<footnote n="99">⁹⁹ National Archives of Armenia, fund 53, list 1, file 813.</footnote>

<footnote n="88">⁸⁸ National Archives of Armenia, fund 53, list 1, file 3446; fund 35, list 1, file 705, p. 62.</footnote>

<footnote n="89">⁸⁹ National Archives of Armenia, fund 53, list 1, file 3446.</footnote>

<footnote n="90">⁹⁰ Ibid.</footnote>

<footnote n="91">⁹¹ Ibid.</footnote>
<figure><img src="image_676.png" /></figure>

<figure><img src="image_677.png" /></figure>

<figure><img src="image_678.png" /><figcaption>BADA (LEGHARAK). A horse-shaped tombstone found in the village cemetery; the chapel of Tekhkut; cross-stones from the ancient site of Mandura Khach</figcaption></figure>

<figure><img src="image_679.png" /></figure>

<figure><img src="image_680.png" /><figcaption>BADA (LEGHARAK). A capital (5th to 6th cents.)</figcaption></figure>

Paravakar) Village of Shamshadin District,<fnref n="100" /> but he refused to assume that work under the excuse that “...it will be impossible for me to reach Tatlu safely, for it is surrounded by Turkish villages, the local beys and population being my bitter enemies...”<fnref n="101" />

*Grigor Ter-Hovakimian Ter-Harutiuniants* (he had 9 children)<fnref n="102" /> served in Bada together with Mesrop Ter-Stepanossiants from 1897 until at least 1905. He also taught Religion and Armenian at the local public school.

In the early 20th century, *Grigor Ter-Abrahamiants* performed priestly duties in Bada together with

*Mesrop Ter-Stepanossiants and Nerses Ter-Abrahamiants*.<fnref n="103" /> His fellow villagers admired his patriotism and devotion to his nation: “...Our parish priest Grigor Ter-Abrahamiants proved of great instrumentality in the days of the Armeno-Turkish fights of November 1905 and, especially, during the defence of Bada. Had we been lucky enough to have several other fighting people like him, our village would not have been levelled with the ground. It was his sermons that made us prepare for self-defence a few months before the outbreak of fighting... Unfortunately, however, Priest Grigor’s endeavours proved futile, for there was nobody to help him and struggle side by side

<footnote n="100">100 Ibid.</footnote>

<footnote n="101">101 Ibid.</footnote>

<footnote n="102">102 National Archives of Armenia, fund 461, list 1, file 12, pp. 80-81.</footnote>

<footnote n="103">103 National Archives of Armenia, fund 53, list 1, file 3764, p. 308.</footnote>
with him. After our village had been ruined, some of the wretched peasants desperately sought refuge among the enemy. It was only thanks to his pretended kindness and flattery towards the Turks that Priest Grigor succeeded in liberating about 800 people and sending them to Shamshadin. He himself returned to his native village to take care of the other members of his flock who had been led astray. ...The welfare of his own self being absolutely unimportant for him, he set free another 62 of his compatriots held captive in different places..."<fnref n="104" />

In 1906 Grigor Ter-Abrahamians joined the Armenians of Bada "...returning to their ruined houses and selflessly served his parish all on his own."<fnref n="105" /> In 1908 he was mentioned as still holding his post.<fnref n="106" />

Before the outbreak of the Armeno-Turkish fights, *Nerses Ter-Abrahamians* served in Bada together with two other clergymen. After the destruction of the village, he found refuge in Shamshadin's Norashen Village and was appointed spiritual shepherd there.<fnref n="107" />

The large cemeteries preserved in the territory of Bada are eloquent proof of its populousness.

An ancient cemetery which lies on a concave hill at the north-eastern extremity of the village retains some stone slabs, but it is particularly remarkable for a quadri-hedral capital broken in two fragments, both its faces bearing old-styled equal-wing crosses enclosed within trees of life and edged by leaf patterns.

Another graveyard, located in the centre of the village, was known by the name of *Gyulabi Hangstaran*, i.e. the Armenian equivalent for ‘*Gyulab’s Cemetery.*’ S. Kamalian describes it in the following way, “As soon as you enter Legharak, the cemetery immediately catches your eye. Open from all sides, it serves as a pasture for the pigs and calves of the local people; well, this is a commonplace in Armenian villages.”<fnref n="108" />

This graveyard retains one horse-shaped and many rectangular tombstones (all of them are sculptured) which reveal that the earliest funerals were held there in the 15th century. The oldest inscribed gravestone (by 1980 it had already been removed) was erected in 1571, a record stating the following about it, “Regretfully, its epitaph is distorted beyond decipherment, but its face bears a relief of a standing woman, her uncovered hair plaited in a single braid hanging down her back. She is dressed in a long, buttoned up chemise under a short upper garment, her feet covered with... She is also wearing some jewellery, including earrings and bracelets, her left hand lying folded on her

breast and the right one stretched towards a silver pitcher."<fnref n="109" />

Below follow some epitaphs found in the cemetery:

Carved on a cross-stone (177 x 71 centimetres):

Սուրբ խաչս Գիլարին և իր կողակցին
Պահին, կանգնեցի սուրբ խաչս. ես Բաղդա-
սարս և Սիրզէս կազմեցինք սուրբ խաչս թվ.
ՈԿԲ (1613):

transl.: *This Holy Cross was erected in memory of Gyulab and his spouse Pal. Mirza and I, Baghdasar, sculpted this Holy Cross in the year 1613.*

The Armenian original published in: **Kajberuny.** The Destruction of Bada Village, p. 231.

Note: S. Kamalian was the first to decipher this epitaph in 1890 (S. Kamalian Fund, copy-book No. 1, VI-11, p. 5).

Sculptor Mirza is also the creator of another finely-decorated cross-stone (1628) standing in the ancient cemetery of Tzovak Village, in Gegharkunik Marz of the Republic of Armenia (Barkhudarian, S. Medieval Armenian Masons and Architects. Yerevan, 1963, pp. 175, 195, in Armenian). As for Baghdasar, an inscription (1658) engraved on a cross-stone located in Aghkilisa Village (the present-day village of Azat in the sub-district of Vardenis, Gegharkunik Marz, Republic of Armenia) mentions a sculptor of the same name (idem, pp. 178, 196).

Incised into the rear of a khachkar (177 x 106 centimetres):

Ծնոphոք ամ(են)այ/գօրին Ա(ստուծո)յ, ես
Նազ/ուխանս եւ որդիք/ս իմ Սէլիք Դոնմ/ազ եւ
պ(ա)ր(ն)ւ Ղորխմազ, / որդիք պարոնւ [Հ]ախն-
ազ/արին, որդոյ պ(ա)ր(ն)ւ Իվալ/քին, կաթ(ն)կ-
լ(ե)ցի ս(որ)ք խ(ա)չս / յ(հ)շ(ա)տ(ա)կ որդոյ
իմյն ս(ե)ք / Սերապինեին:

transl.: *By the grace of Almighty God, I, Nazlukhan, and my sons, Melik Donmaz and Mr. Ghorkhmaz, the sons of Mr. Ipak's son Hakhnazar, erected this Holy Cross in memory of my son, Priest Serapion.*

A single line inscribed on the cornice of the same khachkar and another line carved in embossed characters in its middle part:

U(որք) ք խ(ա)չս ք(ա)ք(ե)ք(ա)ս Սրապին
ք(ա)հ(ա)նայ)քին եւ կ(ն)դ(ա)կցին Խանիվարին:

transl.: *May this Holy Cross protect Priest Serapion and his spouse Khanpar.*

Another 5 lines embossed below the horizontal wings of the main cross:

Թվին / Հայ)նգ / ՈՇԻԹ (1680) / էր:

transl.: *In the year 1680 of the Armenian era.*

The Armenian original published in: **Kajberuny**, ibid; **Karatetian**, S. The Historical Monuments of Northern Artsakh. In: "Lragir," 21 March 1995, p. 6.

Note: S. Kamalian was the first to decipher this epitaph in 1890 (S. Kamalian Fund, copy-book No. 1, VI-11, pp. 5-6).

The cross-stone stood intact until 1988.

<footnote n="104">¹⁰⁴ Ibid.</footnote>

<footnote n="105">¹⁰⁵ National Archives of Armenia, fund 53, list 1, file 813.</footnote>

<footnote n="106">¹⁰⁶ Idem, file 817, p. 7.</footnote>

<footnote n="107">¹⁰⁷ Idem, file 813.</footnote>

<footnote n="108">¹⁰⁸ **S. Kamalian** Fund, copy-book No. 1, VI-11, p. 5.</footnote>

<footnote n="109">¹⁰⁹ **Kajberuny**, idem, p. 231; **S. Kamalian** Fund, copy-book No. 1, VI-11, p. 5.</footnote>
<figure><img src="image_681.png" /><figcaption>BADA (LEGHARAK). A khachkar (1680)</figcaption></figure>

Misreading: According to Kajberuny, whose decipherment contains some errors, the epitaph dates back to 1671.

A semi-distorted epitaph preserved on both sides of a horse-shaped tombstone bearing a cross relief and sculptures of human beings:

Ի ներքոյ տապանիս եմ h(ա)նգ(ո)նգ(եա)լ... գրեցի այս տապանի:

transl.: *Beneath this grave[stone]...*

Published for the first time.

Note: The epitaph dates back to the 19th century.

Carved on a gravestone perpetuating the memory of Petros Tzeratiants, one of the organizers of the village's self-defence:

Աստ հանգչի ներքո քարի մարմին քաջ զին/որի Պետրոսի Ծերատեանցի. ժամանակ / հաե-քքական ընդհարումի գոհուվէ 24-ամաս / երիտասարդ հասակի 1905 ամի նոյեմբերի, / հանդիպողացե խնդրէ ասէլ Ա(ստուա)ծ ողորմի:

transl.: *Beneath this [grave]stone repose the remains of valorous warrior Petros Tzeratiants. He sacrificed his young life at the age of 24 during the Armeno-Turkish fights in November 1905. May you who come across it pray for his soul.*

The Armenian original published in: *Karapetian, S.*, ibid.

Note: Petros Tzeratiants was killed when "The Turkish mob ... went down the gorge of Khazni and attacked some 700 to 800 men and women of different ages, huddled up together in a cavern called Toz Perpenjan. Crossing the river, the Turks opened fire at the fugitives from its left bank. In response to that harrowing slaughter, Petros Tzeratiants, who had positioned himself on an impregnable rock named Kap, on the right bank of the river, started shooting at

<figure><img src="image_682.png" /><figcaption>BADA (LEGHARAK). A 10-line inscription carved on the back of a khachkar (1680)</figcaption></figure>

those blood-thirsty bandits and killed 36 of them. Soon, however, he ran out of cartridge and fell victim to an enemy bullet (*Kajberuny*, idem, p. 658).

**The Village Springs.** Before 1890 the inhabitants of Bada got their drinking water from four springs running in the nearby gorge (they had troughs).<fnref n="110" /> Later the village acquired its own springs: “Arushan’s Spring is rather shallow, in contrast to the other, called *Musi* or *Miji*, which is distinguished for its tasty, abundant water. Built by Tzerat, it has a wooden trough, its sheets of water being three inches thick...”<fnref n="111" />

**Veri or Shahbazi Spring,** which enjoyed great fame, ran near the local parish church. It was built by Arshak Tzeratian in the early 1890s: “The water of *Veri Spring* or *Shahbazi*, which has a trough, flows through a pipe, its sheets being three inches thick. The late Arshak Tzeratiants, a resident of Bada, had it extended up to the church at his own expense so that the local people might be able to use it...”<fnref n="112" />

In January 1894, Poghos Tzeratiants had the following lines engraved on the spring:

Այս է աղբիւր յորդ և մշտաբուղխ,
որ է քաղցրիկ յոյժ սառնորակ,

<footnote n="110">110 S. *Kamalian* Fund, copy-book No. 1, VI-11, p. 4.</footnote>

<footnote n="111">111 *Kajberuny*, idem, p. 229.</footnote>

<footnote n="112">112 Ibid.</footnote>
նուիրում եմ իմ հայ եղրարց
Բաղա գիղիք քրտնավաստակ,
որ ես Պողոս Ծերատեանցս
անուասք Արշակ Ծերատեանցի,
նորա և իմ սեպիականցի
այս յիշատակոր կանգնեցի.
հանգուցելոյն ձեր մաղթանքում
ընթերցողացող յիշել ինդրեմ,
արժան լինել անանց կյանքում
նոյնպէս և Դեզ, ձեր անցելող

6. 1. 1894 ամի:

transl.: May this ever-streaming, abundant spring, with its sweet, cool water, perpetuate the memory of Arshak Tzeratiants and my hard-working Armenian brothers from Bada Village. May you pray for the repose of their souls and may your dead relatives rest in peace. 6. 1. 1894.

The Armenian original published in: **Kajberuny**, idem, p. 229.

**Ancient Sites.** The neighbourhood of Bada retained some ancient village sites and cemeteries: "Tonirs,<fnref n="113" /> clay vessels and pipes, extending at varying depths and in different directions, as well as the remnants of a potery and smithy were unearthed there during digging."<fnref n="114" />

**Tekhkut Chapel**, situated on the slope of a hill rising a kilometre south-west of Bada, represents a small rectangular building which underwent major overhaul in 1969.

An inscription, preserved on one of the interior walls of the sanctuary, attests that originally a church used to be located in its site:

Կ ք(Վին). Հա[յոց... յան]/ուն Ա(սոուոն)յ ես Վլ.../ նորոգեցի զեկեղ[եցի]/ս. որք կարդէք յաղաք[ս]/ յիշեցէք:

transl.: *In the year ... of the Armenian era, I, V..., repaired this church. May you who read this remember me in your prayers.*

The Armenian original published in: *Karatetian, S*. The Historical Monuments of Northern Artsakh. In: "Lragir," 1995, N 37, p. 6.

Note: The inscription dates from the period between the 16th and 17th centuries.

**Mandura Khach**, a sacred site located at the top of a hill rising 1.5 kilometres north-west of the village, retains 4 roughly-dressed cross-stones of simple composition, typical of the period between the 9th and 10th centuries.

The site of Nover Aghbyur ('Novera Kol' in the local dialect), located 2 kilometres southeast of the village, in a site of the same name which is rich in white clay,<fnref n="115" /> comprises a cemetery of stone slabs.

The ruins of a castle called **Aghjkaberd** ('Ghezghala' in Turkish) are preserved at the top of a lofty rock, within some 4 to 5 kilometres of the aforementioned sanctuary. According to a record, "it represents a small stronghold of brick walls soaring high at the top of a rock, its territory retaining the remnants of some stone buildings. One can also see a rotten water reservoir which, apparently, used to receive water through clay pipes extending from a place called Tsamak Dzor and situated near the fine forest of Andzeghahor and the mountain encampment of Kyamasar."<fnref n="116" />

The ruins of a **village site and grave-yard** are preserved in the vicinity of the Turkish village of Tatarli located some 3 to 4 kilometres north-west of Bada.

An extensive plain lying west of the village (in the direction of Kamandar) "...retains some ancient chapels and cemeteries. Distinguished for an ancient thick oak-tree of rich foliage, the site serves as a pilgrimage destination for the inhabitants of Bada."<fnref n="117" />

In 1890 a visitor saw another **ancient site** in the gorge leading to Kamandar, west of the village: "We were told the following story connected with a huge abyss called Khazni Dzor that lay between us, 'Three sisters who were gathering Cornelian cherries there suddenly caught sight of several silver coins. Finding out that the place abounded in them, they took some of them to their village, where they told everyone about their discovery. Ascending the gorge in search of silver, the peasants found the place it had been hidden in, i.e. some walls of plaster and cement where the treasure had been lying for so many years! The villagers equally shared the coins, but those who had managed to gather more ran away. ...However, some malignant people who had failed to get their share of the fortune informed the local Turkish police officer about it. Searching the place, the latter found 5 gervankas<fnref n="118" /> of silver.'"<fnref n="119" />

## BARSUM (BARSUMASHEN)

**Location.** The village extends on the south-facing slope of a gorge lying on the left bank of the river Shamkor, 20 kilometres south of the district centre, at an altitude of 770 to 850 metres above sea level.

**A Historical Introduction.** As legend has it, Barsum was founded by 35 Armenian families from Ani (Shirak District, Ayrarat Province, Metz Hayk): "Originally, this village, also known by the name of Pastun,<fnref n="120" /> had a population of 35 houses, i.e. the for-

<footnote n="113">113 An underground oven used in bread baking in Armenian villages.</footnote>

<footnote n="114">114 Idem, p. 230.</footnote>

<footnote n="115">115 Idem, p. 229.</footnote>

<footnote n="116">116 Idem, p. 228.</footnote>

<footnote n="117">117 Ibid.</footnote>

<footnote n="118">118 An ancient unit of weight equal to 400 grammes.</footnote>

<footnote n="119">119 **S. Kamalian** Fund, copy-book No. 1, VI-11, p. 7.</footnote>

<footnote n="120">120 "Nor-Dar," 1893, No. 47, p. 3. Also see **Barkhutariants, M.**, idem, p. 318.</footnote>
<figure><img src="image_683.png" /><figcaption>BARSUM. The village seen from the southeast</figcaption></figure>

mer inhabitants of Ani who had moved there under the leadership of Melik-Arustam the Bagratid...”<fnref n="121" />

**The Melikdom of Barsum.** In the early 17th century, Barsum enjoyed the status of a princely residence: it was the seat of the Melik-Arustamiants, who also held power over Karatak, Verin (Upper) and Nerkin (Lower) Ghotyul, Matznaberd and other adjacent villages (they had been granted the title of Melik by Shah Abbas). The most prominent representative of this noble family was Melik Arustam (1722 to 1794), a distinguished public figure and politician in Transcaucasia<fnref n="122" /> (a manuscript dating back to the 18th century is known to have been created especially for him).<fnref n="123" /> In 1794 he fell victim to a treacherous plot in Gandzak and was buried near the southern wall of the gavit of the local church of St. Hovhannes.<fnref n="124" />

After Melik Arustam's death, in the early 19th century, part of Barsum residents emigrated to Tiflis, where they founded the quarter of Havlabar. Some time later, however, the prince's descendants returned to their native village and resettled in their family estates. At the close of the century, the Melik-Arustamiants held sway over Karatak, Anchikopor as well as Verin and Nerkin Ghotyul.<fnref n="125" />

**Means of Communication.** In 1884 on Priest Yeprem Melik-Arustamiants' initiative and through the financial assistance of local police officer Javad Bey Melik-Shahnazariants, "...the roads leading to the near-by mountains..." were renovated "...at 1,500 rubles..."<fnref n="126" />

**Population.** An archive document dating back to 1839 has preserved a list of 28 families dwelling in Barsum:

"1 Avag Galustian, his wife Aziz, their son Avet and their daughter Magtagh; Avag's brother Sargis, his wife Zani, their sons David and Grigor, the latter's wife Ghumash as well as their children Sarah and Margar;

2 Harutiun Tzaturian, his wife Sirunna, their son Aghajan with his wife Gyulvard and his daughter Gayine, Aghajan's daughter-in-law Varvara, his sons Mkrtich and Karapet with his wife Taguhi;

3 Babajan Tzaturian with his spouse Mariam;

4 Minas Galustian, his wife Khatayi as well as their son Movses and their daughter Zari;

5 Apres Melikov, his wife Mariam, their sons Avag and Grigor with his wife Khanum;

6 Gabriel Ohanov, his wife Horomsim, their sons Minas and Yeremia with his wife Horomsim and his daughter Mariam;

7 Gabriel Sargissian, his wife Khatun as well as their sons Khachatur with his wife Tellu, and Grigor with his wife Taguhi;

8 Hayrapet Ananian, his mother Yeghisabet, his wife Anakir and their son Avetis;

9 Harutiun Kirakossian, his wife Yeghisabet as well as their sons Hovhannes and Sargis with his wife Anna;

10 Khachatur Ohannesov, his mother Gyulpara, his wife Sandukht as well as their sons Grigor and Hovhannes; Khachatur's brother Harutiun, his wife Yeghisabet and their son Margar;

<footnote n="121">121 "Nor-Dar," 1893, No. 47, p. 3.</footnote>

<footnote n="122">122 See **Barkhutariants**, M. Artsakh, pp. 319-320 for detailed information about the Melik-Arustamiants.</footnote>

<footnote n="123">123 A Catalogue of Armenian Manuscripts..., vol. 2, manuscript No. 9153, p. 882.</footnote>

<footnote n="124">124 Below follows the translation of his versified epitaph, "In this grave repose the remains of valorous Melik Arustam of ever-living memory from the family of the Armenian Bagratids, who ruled in Barsum, Gandzak Province. Born in 1722, he died in the year 1794" (**Barkhutariants**, M., idem, pp. 320-321; **Lalayan**, Yer. Gandzak District, p. 268; Corpus..., part 5, p. 228).</footnote>

<footnote n="125">125 National Archives of Armenia, fund 93, list 1, file 388, pp. 33-34.</footnote>

<footnote n="126">126 "Nor-Dar," 1893, No. 47, p. 3; 1884, No. 121, p. 2.</footnote>
11 Hovhannes Mkrtchian, his wife Khatun, their sons Grigor with his wife Rehan, and Arakel with his spouse Vardi as well as his children Ghahraman and Taguhi;

12 Khachatur Tzaturian, his mother Mariam, his wife
Nazlukhan as well as their daughters Horomsim and
Azizkhanum; Khachatur's brothers Petros with his wife
Sabet and his son Ohanes, and David with his spouse
Magtagh and his daughter Voski;

13 Maki Mkrtchian, his wife Ghumash as well as their children Vardi and Vardan; Maki's brother Babi, his wife Mariam, their son Khechatur and their daughter Shoghat;

14 Hayrapet Aghabekov, his sons Hovsep with his wife Rehan and his daughter Tellu, and Hovakim with his wife Mariam as well as his children Khachatur and Shoghakat;

15 Martiros Harutiunian, his wife Mariam, their son Hovakim, his wife Javahir as well as their daughters Aziz and Manushak;

16 Arakel Shahnazarian, his wife Nazlukhan and their son Maghakia;

17 Nerses Martirosov, his mother Khanum, his wife
Antaram as well as their son Galust and their daughter
Gyullu;

18 Hovhannes Aghabekov, his mother Varduhi, his wife
Mariam as well as their son Baba and their daughter Horom;

19 Harutiun Hakobian, his wife Shahgul as well as their son Avetik and their daughter Zari;

20 Harutiun Aghamalov, his wife Nazlukhan, their sons
Avetik with his wife Margaret, and Hovhannes with his
spouse Pari and his son Andreas;

21 Harutiun Cherkezov, his wife Shamam and their son
Ohan; Harutiun's brother Babi, his wife Sarah and their
daughter Mariam;

22 Arakel Voskanov, his mother Khatun, his wife
Shoghakat as well as his son Avetis and his daughter
Khanum;

23 Sargis Adamian, his mother Shamam, his wife Anna
as well as their children Yesa and Tamam; Sargis' brother
Galust and his wife Herik;

24 Khachatur Nazarian, his wife Shoghakat as well as
their son Hovakim and their daughter Aziz;

25 Harutiun Gharagozian, his wife Mariam, their daughter Aziz as well as their son Sahak with his spouse Varduhi;

26 Ohannes Gabrielov, his wife Sabet, their sons
Khachatur with his wife Aziz, and Mkrtich with his spouse
Magtagh and his daughter Nazlukhan;

27 Babi Sargissian, his wife Vari and their daughter
Sabet; Babi's brother Aza and his wife Sabet;

28 Ghahraman Tayirian, his wife Mariam and their son
Karapet; Ghahraman's brother Stepan, his spouse Shamam as
well as their sons Mnatsakan and Vardazar."<fnref n="127" />

The available statistical data regarding the number
of the local population represent the following picture:

<table><thead><tr><th>Year</th><th>Houses</th><th>Males</th><th>Females</th><th>Total</th></tr></thead><tbody><tr><td>1804<sup>128</sup></td><td>29</td><td>65</td><td>66</td><td>131</td></tr><tr><td>1839<sup>129</sup></td><td>28</td><td>90</td><td>90</td><td>180</td></tr><tr><td>1845<sup>130</sup></td><td></td><td>247</td><td>230</td><td>477</td></tr></tbody></table>

<table><tbody><tr><td>1847<sup>131</sup></td><td></td><td>156</td><td>125</td><td>281</td></tr><tr><td>1849<sup>132</sup></td><td></td><td>230</td><td>191</td><td>421</td></tr><tr><td>1850<sup>133</sup></td><td>48</td><td>230</td><td>229</td><td>459</td></tr><tr><td>1852<sup>134</sup></td><td></td><td>236</td><td>217</td><td>453</td></tr><tr><td>1853<sup>135</sup></td><td></td><td>238</td><td>221</td><td>459</td></tr><tr><td>1854<sup>136</sup></td><td></td><td>250</td><td>230</td><td>480</td></tr><tr><td>1858<sup>137</sup></td><td></td><td>262</td><td>245</td><td>507</td></tr><tr><td>1860<sup>138</sup></td><td></td><td>268</td><td>247</td><td>515</td></tr><tr><td>1861<sup>139</sup></td><td>47</td><td></td><td></td><td></td></tr><tr><td>1863<sup>140</sup></td><td></td><td>350</td><td>322</td><td>672</td></tr><tr><td>1864<sup>141</sup></td><td></td><td>385</td><td>331</td><td>716</td></tr><tr><td>1865<sup>142</sup></td><td></td><td>375</td><td>340</td><td>715</td></tr><tr><td>1866<sup>143</sup></td><td>86</td><td>458</td><td>391</td><td>849</td></tr><tr><td>1872<sup>144</sup></td><td></td><td>629</td><td>420</td><td>1,049</td></tr><tr><td>1874<sup>145</sup></td><td></td><td></td><td></td><td>956</td></tr><tr><td>1875<sup>146</sup></td><td></td><td></td><td></td><td>1,000</td></tr><tr><td>1876<sup>147</sup></td><td></td><td></td><td></td><td>986</td></tr><tr><td>1877<sup>148</sup></td><td></td><td>627</td><td>409</td><td>1,036</td></tr><tr><td>1878<sup>149</sup></td><td></td><td>616</td><td>400</td><td>1,016</td></tr><tr><td>1880<sup>150</sup></td><td></td><td>629</td><td>420</td><td>1,049</td></tr><tr><td>1881<sup>151</sup></td><td></td><td>640</td><td>433</td><td>1,073</td></tr><tr><td>1882<sup>152</sup></td><td></td><td>652</td><td>460</td><td>1,112</td></tr><tr><td>1883<sup>153</sup></td><td></td><td>666</td><td>482</td><td>1,148</td></tr><tr><td>1885<sup>154</sup></td><td></td><td>510</td><td>380</td><td>890</td></tr><tr><td>1886<sup>155</sup></td><td>155</td><td>617</td><td>556</td><td>1,173</td></tr><tr><td>1887<sup>156</sup></td><td></td><td>565</td><td>424</td><td>989</td></tr><tr><td>1888<sup>157</sup></td><td></td><td>580</td><td>438</td><td>1,018</td></tr><tr><td>1889<sup>158</sup></td><td></td><td>585</td><td>446</td><td>1,031</td></tr><tr><td>1890<sup>159</sup></td><td></td><td>596</td><td>464</td><td>1,060</td></tr></tbody></table>

<footnote n="127">127 National Archives of Armenia, fund 53, list 1, file 3800, p. 28.</footnote>

<footnote n="128">128 Collected Acts..., vol. 2, p. 596.</footnote>

<footnote n="129">129 National Archives of Armenia, ibid.</footnote>

<footnote n="130">130 Idem, file 3811, pp. 4-5.</footnote>

<footnote n="131">131 Idem, file 3814, pp. 97-98.</footnote>

<footnote n="132">132 Idem, file 3818, pp. 96-97.</footnote>

<footnote n="133">133 National Archives of Armenia, fund 56, list 1, file 2596, p. 110.</footnote>

<footnote n="134">134 National Archives of Armenia, fund 53, list 1, file 3819, pp. 106-107.</footnote>

<footnote n="135">135 Idem, file 2743, p. 18.</footnote>

<footnote n="136">136 Idem, file 3825, pp. 69-70.</footnote>

<footnote n="137">137 Idem, file 3831, pp. 42-43.</footnote>

<footnote n="138">138 Idem, file 3833, pp. 109-110.</footnote>

<footnote n="139">139 Idem, file 3835, pp. 148-149.</footnote>

<footnote n="140">140 Idem, file 3843, pp. 15-16.</footnote>

<footnote n="141">141 Idem, file 3846, pp. 23-24.</footnote>

<footnote n="142">142 Idem, file 3848, p. 50.</footnote>

<footnote n="143">143 Idem, file 3848, p. 57.</footnote>

<footnote n="144">144 Idem, file 3872, pp. 63-64.</footnote>

<footnote n="145">145 Idem, file 3864, pp. 41-42.</footnote>

<footnote n="146">146 Idem, file 3866, pp. 45-46.</footnote>

<footnote n="147">147 Idem, file 3868, pp. 57-58.</footnote>

<footnote n="148">148 Idem, file 3869, pp. 55-56.</footnote>

<footnote n="149">149 Idem, file 3870, pp. 23-24.</footnote>

<footnote n="150">150 Idem, file 3872, pp. 31-32.</footnote>

<footnote n="151">151 Idem, file 3873, pp. 27-28.</footnote>

<footnote n="152">152 Idem, file 3874, p. 30.</footnote>

<footnote n="153">153 Idem, file 3875, pp. 56-57.</footnote>

<footnote n="154">154 Idem, file 3877, p. 30.</footnote>

<footnote n="155">155 A Statistical Survey..., pp. 76-77. Another source reports 120 houses ("Ardzagank," 1886, No. 21, p. 307).</footnote>

<footnote n="156">156 National Archives of Armenia, fund 53, list 1, file 3880, p. 74.</footnote>

<footnote n="157">157 Idem, file 3882, p. 132.</footnote>

<footnote n="158">158 Idem, file 3884, pp. 228-229.</footnote>

<footnote n="159">159 Idem, file 3887, p. 151.</footnote>
<table><tr><td>1891<sup>160</sup></td><td></td><td>614</td><td>472</td><td>1,086</td></tr><tr><td>1892<sup>161</sup></td><td></td><td>653</td><td>502</td><td>1,155</td></tr><tr><td>1893<sup>162</sup></td><td></td><td>650</td><td>504</td><td>1,154</td></tr><tr><td>1894<sup>163</sup></td><td></td><td>672</td><td>551</td><td>1,223</td></tr><tr><td>1897<sup>164</sup></td><td></td><td>735</td><td>608</td><td>1,343</td></tr><tr><td>1898<sup>165</sup></td><td></td><td>755</td><td>616</td><td>1,371</td></tr><tr><td>1899<sup>166</sup></td><td></td><td>759</td><td>619</td><td>1,378</td></tr><tr><td>1900<sup>167</sup></td><td></td><td>768</td><td>628</td><td>1,396</td></tr><tr><td>1901<sup>168</sup></td><td></td><td>779</td><td>644</td><td>1,423</td></tr><tr><td>1902<sup>169</sup></td><td></td><td>789</td><td>661</td><td>1,450</td></tr><tr><td>1905<sup>170</sup></td><td></td><td>794</td><td>667</td><td>1,461</td></tr><tr><td>1906<sup>171</sup></td><td></td><td>831</td><td>725</td><td>1,556</td></tr><tr><td>1907<sup>172</sup></td><td></td><td></td><td></td><td>1,708</td></tr><tr><td>1908<sup>173</sup></td><td>238</td><td>925</td><td>900</td><td>1,825</td></tr><tr><td>1909<sup>174</sup></td><td></td><td>828</td><td>682</td><td>1,510</td></tr><tr><td>1910<sup>175</sup></td><td></td><td>971</td><td>944</td><td>1,915</td></tr><tr><td>1912<sup>176</sup></td><td></td><td>842</td><td>685</td><td>1,527</td></tr><tr><td>1914<sup>177</sup></td><td></td><td></td><td></td><td>2,000</td></tr><tr><td>1917<sup>178</sup></td><td>185</td><td></td><td></td><td>2,258</td></tr><tr><td>1976<sup>179</sup></td><td></td><td></td><td></td><td>777</td></tr><tr><td>1985<sup>180</sup></td><td>40</td><td></td><td></td><td>134</td></tr></table>

As is apparent from this table, the population of Barsum showed constant growth beginning with 1914. In the course of some years, certain reduction could be observed in their number due to resettlement and various infectious diseases. Their number drastically plummeted down in the 1920s, when some of them moved to a plain on the left bank of the river Shamkor and established a new village named Barsum-Sar there.

Forced to abandon their native village during the deportation of 1988, the inhabitants of Barsum took up residence in Karmir District (i.e. present-day Gegharkunik Marz of the Republic of Armenia).

**Construction Activity.** In 1878 Barsum comprised about 120 houses, all of them built after the style of glkhatun<fnref n="181" /> with the exception of a single one: “...I found the classroom absolutely unfit for lessons, mainly for lack of illumination: light penetrated there from the yerdik. ...All the local buildings were constructed in the same fashion, except for one whose owner refused to rent it out to the school...”<fnref n="182" />

According to a visitor of the late 19th century, “The village, which is devoid of regular streets, is divided in two parts: its inhabitants generally spend winter in the first one which lies in the gorge, the terrible summer heat typical of that area making them move to the second, extending at the top of a mountain rising on the left, at a distance of four versts. The local houses abut on each other so that sometimes the roof of one of them serves as a yard for the other. The village barns and cattle-sheds are located in its second part.”<fnref n="183" />

**Occupation.** The Armenians of Barsum were mainly engaged in farming, gardening, stock-breeding and sericulture.

**The Armeno-Turkish Fights between 1905 and 1906.** In late November 1905, the Turks “...laid siege to Barsum, but the village succeeded in repelling them thanks to its impregnable position. Unable to take any lessons from that defeat, the enemy mounted another offensive against the village on 5 December and drove away the local cattle grazing in a field. On their way back, however, the Turks encountered a group of armed fellows coming from Chardakhlu: not only did these young men manage to set free the herd but they also chased the Turks up to the village of Malaklu, where they opened fire against them.”<fnref n="184" />

In 1866 Barsum had a functioning **parish school of males** comprising a teacher and 27 pupils.<fnref n="185" /> Probably, that institution soon closed, for another source traces back the establishment of the village school to 1878, when it had a teacher and 28 pupils<fnref n="186" /> “...having their classes in an old, damp house...”<fnref n="187" />

According to a diocese inspector who visited the newly-founded school in the same year, its building represented a simple glkhatun.<fnref n="188" />

The institution closed in the summer of 1878 due to the acute shortage of financial means. In order to some-

<footnote n="160">160 Idem, file 3889, p. 150.</footnote>

<footnote n="161">161 Idem, file 3891, p. 122.</footnote>

<footnote n="162">162 Idem, file 3895, pp. 78-79.</footnote>

<footnote n="163">163 Idem, file 3896, pp. 175-176.</footnote>

<footnote n="164">164 Idem, file 3899, pp. 148-149.</footnote>

<footnote n="165">165 Idem, file 3897, p. 170.</footnote>

<footnote n="166">166 Idem, file 3903, pp. 128-129.</footnote>

<footnote n="167">167 Idem, file 3905, pp. 94-95.</footnote>

<footnote n="168">168 Idem, file 3906, pp. 100-101.</footnote>

<footnote n="169">169 Idem, file 3907, pp. 24-25.</footnote>

<footnote n="170">170 Idem, file 3912, pp. 267-268.</footnote>

<footnote n="171">171 Idem, file 3915, p. 24.</footnote>

<footnote n="172">172 National Archives of Armenia, fund 56, list 1, file 240, p. 2.</footnote>

<footnote n="173">173 National Archives of Armenia, fund 35, list 1, file 559, p. 12. Also see Caucasian Calendar for 1910, p. 199.</footnote>

<footnote n="174">174 National Archives of Armenia, fund 56, list 18, file 764, p. 118.</footnote>

<footnote n="175">175 National Archives of Armenia, fund 53, list 1, file 3917, pp. 60-61.</footnote>

<footnote n="176">176 Idem, file 3919, pp. 63-64.</footnote>

<footnote n="177">177 Caucasian Calendar for 1915, p. 96.</footnote>

<footnote n="178">178 Avetissian, M. M., idem, p. 166.</footnote>

<footnote n="179">179 SAE, vol. 2, p. 35.</footnote>

<footnote n="180">180 Karapetian, S., idem, p. 4.</footnote>

<footnote n="181">181 A type of ancient, hipped-roof dwelling in the mountainous regions of Armenia. It represents a stone building of stepped wooden roofing with a yerdik (an opening in the ceiling used as a chimney and for the purpose of illumination.) in its centre.</footnote>

<footnote n="182">182 “Mankavarzhakan Tert,” 1878 to 1879, p. 15.</footnote>

<footnote n="183">183 Lalayan, Yer., idem, p. 323.</footnote>

<footnote n="184">184 A-Do, idem, p. 341.</footnote>

<footnote n="185">185 National Archives of Armenia, fund 53, list 1, file 3848, p. 115.</footnote>

<footnote n="186">186 Idem, file 3850, p. 178.</footnote>

<footnote n="187">187 “Meghu Hayastani,” 1878, No. 25, p. 3.</footnote>

<footnote n="188">188 “Mankavarzhakan Tert,” 1878 to 1879, pp. 14-15.</footnote>
<figure><img src="image_684.png" /><figcaption>BARSUM.. St. Grigor Lusavorich Church seen from the north-east and southeast; its double-floor belfry adjoining its northern entrance, and a partial view of its western facade</figcaption></figure>

<figure><img src="image_685.png" /></figure>

<figure><img src="image_686.png" /></figure>

<figure><img src="image_687.png" /></figure>

<figure><img src="image_688.png" /><figcaption>BARSUM.. The plan of St. Grigor Lusavorich Church</figcaption></figure>

how keep it functioning, the Armenians of Barsum attempted to receive an allowance from Garnaker's Tzaghkots Monastery, but in vain.<fnref n="189" />

**Churches.** A great number of sources dating from the period anterior to 1886 (1849,<fnref n="190" /> 1852,<fnref n="191" /> 1862,<fnref n="192" /> 1877,<fnref n="193" /> 1882¹⁹⁴ and 1886¹⁹⁵) make reference to a wooden church (indeed, its wooden roof is meant) standing in Barsum and known by the names of Sourd Astvatzatzin (1860)<fnref n="196" /> and St. Gevorg (1861).<fnref n="197" />

**The Church of St. Grigor Lusavorich.** In 1887 Priest Yeprem Melik-Arustamiants embarked upon the

<footnote n="189">189 “Meghu Hayastani,” 1878, No. 25, p. 3.</footnote>

<footnote n="190">190 National Archives of Armenia, fund 53, list 1, file 3818, pp. 96-97.</footnote>

<footnote n="191">191 Idem, file 3819, p. 106.</footnote>

<footnote n="192">192 Idem, file 3836, p. 58.</footnote>

<footnote n="193">193 Idem, file 3869, pp. 55-56.</footnote>

<footnote n="194">194 Idem, file 3874, p. 30.</footnote>

<footnote n="195">195 “Ardzagank,” 1886, No. 21, p. 307.</footnote>

<footnote n="196">196 National Archives of Armenia, fund 53, list 1, file 3834, pp. 22-23.</footnote>

<footnote n="197">197 Idem, file 3835, pp. 148-149.</footnote>
construction of a new, stone church which, however, remained incomplete for lack of means. A press publication of 1893 states the following with this regard, "...The village has a wooden church which is on the verge of collapse. ...The priest has undertaken the foundation of a magnificent edifice of finely-dressed stone which has not been accomplished yet, despite the fact that an estimated 3,000 rubles have already been spent on it..."<fnref n="198" />

According to a five-line inscription carved on the facade-bearing stone of the northern entrance of the church, its construction lasted for 8 years. In 1895 it was consecrated after St. Grigor Lusavorich:

Արդեամք եւ ձախիր | Բարտւմայ հասակուրե(ա)ն | կառուցաւ Ս(ուրր) Գ(րգոր) Լուսավորիչ | հոյակապ տաճարս, | հիմ. 1887 ք., աւարս 1895 ք.:

transl.: This superb church of St. Grigor Lusavorich was built through the means and efforts of Barsum inhabitants. Founded in 1887, it was completed in 1895.

The Armenian original published in: **Karatetian, S.** The Historical Monuments of Northern Artsakh, p. 6.

Although this inscription attests that the church was completed in 1895, a press publication of 1902 reveals that its construction was still underway: "The church, however, still needs to be plastered and paved; besides, it is bare of any decoration, icons as well as any necessary utensils and articles in general..."<fnref n="199" /> By the year 1902, 8,000 rubles had already been spent on the erection of the building, the local inhabitants finding it hard to repay their debt of 2,000 rubles.<fnref n="200" />

On 21 April 1911, the residents of Barsum applied to Gandzak's spiritual powers for permission "...to brick the floor of St. Grigor Lusavorich Church and whitewash its walls through their own means."<fnref n="201" /> On 9 May, their petition was met on provision that the expenses should not exceed 260 rubles 50 kopecks.<fnref n="202" />

St. Grigor Lusavorich represents a tri-nave basilica (exterior dimensions: 22 x 11.35 metres) of rectangular plan, with a semi-circular eastern apse adjoined by sacristies. The vault of the prayer hall, resting on three pairs of pillars and pilasters, lies below a gable roof. The church has a double-storey belfry which abuts on it in the north. It is sustained by four pillars on the first

floor and six others on the second. The entire monument is built of rough stone and mortar, except for its columns, pilasters, vault-bearing arches and cornerstones which are finely-cut. It has two entrances, northern and southern, the former opening into the first floor of the belfry. The font is preserved in its traditional place, adjoined by some finely-decorated khachkars and tombstones with reliefs of scenes from everyday life.

Below follow two inscriptions found in the church:

Engraved on a cross-stone lying in the font:

[U{n}r{p] թ{u}]u n{p]n(}n)ն ի{m}նյ Աղ{ա}յի{h}ն:

transl.: This Holy Cross [stands] for my son Agha.

Published for the first time.

A semi-distorted inscription incised into another cross-stone lying in the same place:

...թաշեր...:

transl.: ...crosses...

Published for the first time.

A manuscript Gospel dating back to 1579²⁰³ was kept in the church of St. Grigor Lusavorich, which functioned until 1927.<fnref n="204" />

**Priests.** In 1849 the spiritual authorities approved Father Barsegh's appointment as the spiritual shepherd of Barsum.<fnref n="205" />

In 1861 priests of Pib *Petros Ter-Vardaniants*, *Sahak Ter-Kirakossiants* and *Poghos Mamikoniants* served the local community.<fnref n="206" />

Among the parish priests of the village, special mention should be made of Yeprem Grigorian Melik-Arustamiants, who was ordained in St. Grigor Lusavorich Church of Gandzak by Bishop Thaddaeus Ter-Danielian on 11 September 1882 and held his post until at least 1911.<fnref n="207" /> On 12 April 1885, "...he proved of immense instrumentality in protecting the rights of the churches and monasteries of Gandzak Diocese and preserving their estates at a time when lands were being measured and set within newly-fixed boundaries throughout Yelizavetpol District."<fnref n="208" />

In September 1885, Yeprem Grigorian raised a sum of 152 rubles in the villages of Gandzak Diocese for the renovation of Tpkhis Patriarchate.<fnref n="209" />

Between 1884 and 1890, he served as rural dean of the villages of Gandzak Diocese "...with the uttermost devotion and faithfulness." Yeprem Grigorian, to whom the inhabitants of Barsum owed the construction

<footnote n="198">198 "Nor-Dar," 1893, No. 47, p. 3. A record of 1895 states the following with this regard, "Our present-day church is in an absolutely inconsolable state... Several kind-hearted people embarked upon the construction of a new one and erected part of its walls, but unfortunately, they failed to complete it due to the lack of means..." ("Nor-Dar," 1895, No. 216, p. 3).</footnote>

<footnote n="199">199 "Mshak," 1902, No. 130, p. 3.</footnote>

<footnote n="200">200 Ibid.</footnote>

<footnote n="201">201 National Archives of Armenia, fund 53, list 1, file 1268, p. 30.</footnote>

<footnote n="202">202 Idem, p. 32.</footnote>

<footnote n="203">203 *Barkhutariants*, M., idem, p. 318.</footnote>

<footnote n="204">204 National Archives of Armenia, fund 409, list 1, file 2658, p. 12.</footnote>

<footnote n="205">205 National Archives of Armenia, fund 53, list 1, file 3818, pp. 96-97.</footnote>

<footnote n="206">206 Idem, file 3835, pp. 148-149.</footnote>

<footnote n="207">207 Idem, file 817, p. 7, file 1268, p. 30.</footnote>

<footnote n="208">208 National Archives of Armenia, fund 461, list 1, file 12, pp. 77-78.</footnote>

<footnote n="209">209 Ibid.</footnote>
of a bridge over the river Shamkor as well as the foundation of St. Grigor Lusavorich Church and the overhaul of some roads, was awarded a small, gilded breast cross by Catholicos of All Armenians Mkrtich Khrimian for his selfless service and enthusiastic work.<fnref n="210" />

**Historical Monuments.** Barsum and its neighbourhood used to abound in different monuments, a considerable part of which was annihilated in the Soviet years. Fortunately, however, local inhabitant Nikolai Ghazarian had them recorded in due time, thus saving them at least on paper.

**The facade-bearing stone of a semi-ruined tri-nave basilica,** preserved in a cemetery lying south of the village, used to bear the following inscription:

Θυ(μῦ) Οὐθε (1656) ὅρ.
transl.: *The year was 1656.*

The Armenian original published in: *Barkhutariants, M.* Artsakh, p. 318; *Lalayan, Yer.* Gandzak District, p. 323; *Krapetian, S.* The Historical Monuments of Northern Artsakh, p. 6.

**A stone church** of a wooden roof used to stand in Barsum's lower quarter. It was destroyed in 1938 and replaced by a school.

**A grave-yard** and a **semi-demolished church** are located north of the village.

Amidst the gardens extending east of the village, “can be seen **a medium-size monastery** ... of a wooden roof whose name remains unknown.”<fnref n="211" />

By the 1980s this monument had been reduced to ruins.

The main walls of **St. Hripsime**, that was, probably, a convent, are preserved in Akubants (i.e. Hakob's) Garden situated on the left bank of the river Shamkor, east of Barsum. A record dating back to the late 19th century states the following concerning it, “At present the wooden ceiling of the monument, entirely built of stones and mortar, lies in dilapidation: it is the convent of St. Hripsime mentioned by Mkhitar Gosh.”<fnref n="212" />

**Ksaper Church,** which used to stand in the Galstians' lot lying in the centre of the village, was surrounded by a medieval cemetery of memorials and finely-adorned cross-stones. One of them was moved to Yerevan by N. Ghazarian and is now kept at the State History Museum of Armenia. The church was demolished in 1938.

**Another church** called **Geti Gholi Khach** used to be located at the top of a small hill north-east of Barsum. It represented a single-nave structure, with its

only entrance opening in the north. The facade of its bema bore some fine cross-stones. The monument was ruined in 1940.

**A pilgrimage destination,** known by the name of **Manduri Khach,** is situated in a site of the same name, west of the village.

The **chapel** of **St. Minas,** standing at the highest top of a mountain branch called Pladzor, 2.5 kilometres east of Barsum, represents a stone structure of a wooden roof, with its only entrance opening in the west. The sanctuary, retaining “...hermit Minas' remains, is a pilgrimage site for thousands of believers.”<fnref n="213" />

**Another pilgrimage** site named *Chobanants Khach* can be seen on the road connecting Barsum and Barsum-Sar.

**A church** known as **Trran Yeghtsy** (i.e. ‘*a church soaring aloft*’) used to be located in the south of the village. In the late 19th century, “its only remnants comprise four walls...”<fnref n="214" /> In the 1980s, only some meagre vestiges reminded one of the existence of the sanctuary whose stones had been used in the construction of St. Grigor Lusavorich Church.

**Vanki Dzori Ananun Vank** (i.e. ‘*Unknown Monastery of the Monastery Gorge*’), which used to stand 5 kilometres north-west of Barsum, comprised a church, a gavit and several cells. It was levelled with the ground in 1982, its stones being used in the construction of some annexes.

**An ancient site** called *Tekruk* (*the name of Tigranakert distorted in the local dialect*) lies on the right bank of the river Shamkor, a kilometre south of Barsum. It retains the remnants of a church, cemetery and a village site. It is mentioned in the 7th century in connection with a battle between Persian King Khosrov and Byzantine Emperor Heracle: “Then the Persian army reached Nisibis at great speed. The emperor Heraclius was informed that Khořeam had come to Nisibis; he took his troops and captives, returned by the difficult terrain of Media, and reached Pʻaytakaran. Khosrov was informed that Heraclius had retreated and had reached Pʻaytakaran, and was intending to pass into Iberia via Aşuankʻ. He commanded his general Shahr Varaz to block his way. He rapidly came to Ayrarat, crossed into Gardman to oppose him, and camped opposite him at the other Tigranakert. Shahên with 30,000 troops arrived and camped behind Heraclius in the town of Tigranakert”<fnref n="215" />

In the days of Catholicos Yeghia I Arjishetsy (703 to 717), Partaw City hosted a church assembly whose main goal was to consolidate the spiritual union of

<footnote n="210">210 Idem, pp. 74-76.</footnote>

<footnote n="211">211 *Barkhutariants, M.*, ibid; *Lalayan, Yer*, idem, p. 323; *Voskian, H.* The Monasteries of Artsakh. In: “Handes Amsorea,” July to September 1952, p. 416.</footnote>

<footnote n="212">212 *Barkhutariants, M.*, ibid.</footnote>

<footnote n="213">213 *Jalaliants, S.*, idem, part 1, p. 162.</footnote>

<footnote n="214">214 *Barkhutariants, M.*, ibid.</footnote>

<footnote n="215">215 The Armenian History attributed to **Sebeos**. Translated by R. W. Thomson. Liverpool University Press, 1999, pp. 81-82.</footnote>
<figure><img src="image_689.png" /><figcaption>BARSUM.. A cross obelisk of the 16th century (photos by courtesy of N. Ghazarian)</figcaption></figure>

Armenia and Aghvank. The participants of that meeting also included Aghvank Catholicos Simeon (706 to 707) and "... Petros, monk of Tgrakert..."<fnref n="216" />

Barsum's cemetery used to retain a quadri-hedral memorial cross which was moved to one of Yerevan museums (we failed to find out which one) in the 1970s through N. Ghazarian's endeavours. It bore two inscriptions (their Armenian originals comprised 5 and 6 lines respectively) carved on the lower parts of both its sides:

U(nıp)ρ ѳ(u)χu | ρωρέ/ρωιu | Θωυρ|υχη: transl.: May this Holy Cross protect Tamraz.

U(nıp)ρ ѳ(u)χu | ρωρέ/ρωιu/ωιu υσ/ηρ ѳω- ς/ηω-χι, ς/...: transl.: May this Holy Cross protect lady Achub, G..

**Kangneal Khach** (the Armenian equivalent for ‘A Standing Cross’), a chapel serving as a pilgrimage site, was located at the top of a lofty mountain towering in the vicinity of Barsum. Near its eastern

wall, "...two stones lie on each other, the one above being engraved with three cross reliefs; hence its name of 'Kangneal Khach.' The sanctuary is visited by both the Turkish and the Armenian believers."<fnref n="217" />

**A khachkar** called **Kosot Khach** (*the Armenian equivalent for 'A Worthless Cross-Stone'*) could be found in the site of Kerkeran Dzor.

The territory of Barsum is also rich in village sites which are as follows:

**Hin Barsum.** Not far from present-day Barsum, on the right bank of the river Shamkor lay "...the ruins of a village of the same name once inhabited by Shamkor Armenians who later resettled in Tiflis' Havlabar Quarter. It comprises a church named after St. Hovhannes."<fnref n="218" />

The remnants of **Pokr** (i.e. *Smaller, also Kechi, Kochir*) Barsum, which extended on the brink of Kerkeran Dzor, north of the village, comprise some dwelling sites and a small grave-yard.

<footnote n="216">216 Movsēs Dasxurançī, p. 194.</footnote>

<footnote n="217">217 "Ardzagank," 1886, No. 21, p. 307.</footnote>

<footnote n="218">218 Ibid.</footnote>
<figure><img src="image_690.png" /><figcaption>The valley of the Shamkor as seen from the site of Khachi Yal</figcaption></figure>

**A cavern** that can shelter between 40 and 50 people can be found in Gheltegh ('Berdategh') situated in a gorge of the same name, west of Barsum.

**A cemetery**, preserved on the brink of Bajants Tagh Gorge, on the right bank of the river Shamkor, is the only reminder of the existence of Lalaka Village Site.

The village site of Irkishetsik retains a grave-yard and some dwelling sites.

**Nerkin Ghotul**, situated east of Barsum, on the right bank of the river Shamkor, consists of the ruins of a church, a cemetery and some house sites.<fnref n="219" />

**The Local Bridge.** In 1884 encouraged by the financial assistance of police officer Javad Bey Melik-Shahnazariants, Priest Yeprem Melik-Arustamiants embarked upon the construction of a bridge over the river Shamkor.<fnref n="220" /> By 1893 it had already been completed, being known as “a solid bridge.”<fnref n="221" />

Apart from the aforementioned, the territory of Barsum also retains some Bronze Age castles, tombs and other archaeological monuments.

**Outstanding Personalities from Barsum in Origin.** Yeprem Khan ( Yeprem Davtian ) was one of the active members of the haydook<fnref n="222" /> groups fighting in

Western Armenia in the late 1880s. His participation in Sargis Kukunian's campaign<fnref n="223" /> (1890) “earned” him banishment to Siberia in 1892 (four years later, he fled to Iran). In 1899 Yeprem Khan worked as a teacher in Gharadagh's Aghaghan Village. He was one of the organizers and leaders of the Iranian Revolution between 1905 and 1911. After the conquest of Teheran on 10 July 1909, he was appointed head of the country's Provisional Government. For the services he had rendered to the Iranian state, Yeprem Khan was awarded the title of Sardar, i.e. Supreme Commander.<fnref n="224" />

He lost his life at the battle of Surjie on 6 May 1912 and was buried in the yard of Teheran's Haykazian (nowadays Davtian) School.

Barsum was also the birthplace of **Martiros Arshak Shahnazarian** (born in 1960), one of the participants of Artsakh's Liberation Struggle who sacrificed his life on the battle-field on 5 April 1991.<fnref n="225" />

<footnote n="223">223 On 22 September 1890, an armed detachment of one hundred warriors led by S. Kukunian attempted to penetrate into Western Armenia via the region of Kars. They, however, suffered defeat and 25 of them, including Kukunian, were arrested by the Russian authorities. Kukunian was released from prison in 1905 and returned to Caucasia in 1906. He again harnessed himself to the struggle for the liberation of Western Armenia, for which the Tsarist authorities again arrested him and sent to prison in Orion Region. S. Kukunian died in 1914 (Soviet Armenian Encyclopedia, vol. 6, Yerevan, 1980, p. 10).</footnote>

<footnote n="224">224 Soviet Armenian Encyclopedia, vol. 3, p. 646.</footnote>

<footnote n="225">225 “Azatamart,” 12 April 1991, p. 15.</footnote>

<footnote n="219">219 *Barkhutariants*, M., idem, p. 319.</footnote>

<footnote n="220">220 "Nor-Dar," 1884, No. 121, p. 2.</footnote>

<footnote n="221">221 "Nor-Dar," 1893, No. 47, p. 3.</footnote>

<footnote n="222">222 The Armenian combatants who struggled against the Turkish tyranny in Western Armeia were known by the names of ‘haydook,’ and ‘fidayi.’</footnote>
<figure><img src="image_691.png" /><figcaption>The valley of the Shamkor seen south of Garnaker (Barumshen) Village</figcaption></figure>

## BARSUM-SAR
(NOR, SARI BARSUM, BARSUMASAR)

**Location.** The village is situated in an elevated plain lying on the left bank of the river Shamkor, 22 kilometres south of the district centre.

**A Historical Introduction.** It was established in the first years of the Soviet rule, when most of the inhabitants of Barsum moved to a plain on the left bank of the river Shamkor and took up residence there.

The territory of the village does not retain any historical monuments.

**Population.** In 1985 Barsum had a population of 127 houses, including 338 Armenian inhabitants. After the deportation of 1988, the local people resettled in Karmir District.<fnref n="226" />

## BARUM (NOR, SARI BARUM)

**Location.** The village lies 23 kilometres south of the district centre, at an altitude of 1,330 to 1,420 metres above sea level.

**A Historical Introduction.** After the Sovietization of Azerbaijan, in 1923 the majority of the inhabitants of Garnaker moved to an elevated plain lying on the left bank of the river Shamkor, some 3 to 4 kilometres west of their village. They founded a new village which was called *Sari* or *Nor Barum* to be differentiated from the one already existing.

**Population.** According to one of the residents of Barum, Pavel Khojayan, in 1978 the village had 130 Armenian houses. By 1985, however, their number had dropped to 88, including 204 inhabitants, as attested by the Village Council.

In 1988 Barum was totally stripped of its population, the local Armenians, who had been relegated to the status of deportee, resettling in Karmir District of the Republic of Armenia.

**Historical Monuments.** The village is not distinguished for any remarkable monuments.

Three cross-stones are preserved in a pilgrimage site called *Kaghni Khach* and situated on the road connecting Barum and Garnaker, north-west of the latter.<fnref n="227" />

Above this sanctuary, on the right side of the same road lies a village site named **Tziranavor**. It comprises the remnants of a church and a cemetery.<fnref n="228" />

## CHAPARLI

The village extends 7 kilometres north-east of the district centre, at an altitude of 280 to 295 metres above sea level.

It was established in the Soviet years and had 1,193 inhabitants in 1986.<fnref n="229" />

<footnote n="226">226 As attested by the Village Council.</footnote>

<footnote n="227">227 *Barkhutariants, M.*, idem, p. 317.</footnote>

<footnote n="228">228 Ibid.</footnote>

<footnote n="229">229 SAE, vol. 10, p. 305.</footnote>
<figure><img src="image_692.png" /><figcaption>BARSUM-SAR. A general view of the village</figcaption></figure>

<figure><img src="image_693.png" /><figcaption>GARNAKER (BARUMSHEN). A path leading to the village from the west</figcaption></figure>

## CHARDAKHLU

**Location.** The village is situated in the middle of the highway of Shamkor-Getabek, 15 kilometres southwest of the district centre, at an altitude of 1,240 to 1,360 metres above sea level.

**A Historical Introduction.** Chardakhlu and its neighbourhood abound in a wide variety of monuments, including the remnants of some cyclopean and funerary structures. The territory of the village is also rich in metalware and clay ceramics dating from different periods. These archaeological findings, that were unearthed as a result of precipitation and the rotting of the soil stratum, are silent proof of the fact that the territory of Chardakhlu has been inhabited since time immemorial.<fnref n="230" /> These artefacts were studied by a number of scholars, including V. Belk, academicians Nikolski, Ivanovski and others.

The territory of the village also abounds in specimens of material culture tracing back to the Christian era, but they have come down to us in a deplorable state of preservation.

**Migration.** Living in a village devoid of woodland and impregnable mountains, the inhabitants of Chardakhlu often failed to put up a proper resistance against the enemy in case of necessity so that they were sometimes obliged to abandon their houses in search of a better place of residence. Thus, the continual Lezghin, Georgian and Turkish raids of the 18th century put them into harrowing living conditions, which eventually led to the total devastation of the village.

In the mid-17th century, 200 families from Kanaker Village of Yerevan District moved to Tiflis and resettled “in the part of Havlabar which is occupied by some barracks at present.”<fnref n="231" /> Some time later, however, the Government suggested that they should move somewhere else in Tiflis, but the Armenians chose to take up living in Chardakhlu Village of Gandzak Khanate,

thinking that they might face further resettlement if they stayed in Georgia: “...Chardakhlu was founded in 1794, i.e. a year before Hasan Khan’s invasion. Its present-day residents, who are emigrants from Tiflis, once lived in a site presently occupied by the barracks of Pokrovski in Havlabar. They cultivated soil in Kukia and the colony at present populated by German immigrants. Finding that place quite appropriate for the construction of barracks, the Russian authorities, who wanted to have such military installations in Tiflis, offered them free permanent residence in Kukia and the colony. These “clever” fellows (they constituted about 200 houses), however, found that suggestion unacceptable and left Tiflis, moving to Chardakhlu...”<fnref n="232" />

The only reminders of the existence of the former village the newcomers found in its site comprised “a ruined church and an ancient cemetery.”<fnref n="233" />

It is not certain whether the Armenians of Kanaker met any natives in Chardakhlu or not: they themselves might be from this village in origin, but there are no records to substantiate this presumption. Anyway, “hardly had a year passed when blood-thirsty Hasan Khan invaded its territory at a time when the local inhabitants were occupied with agricultural work. Horrified at his raids, they left everything at the mercy of destiny and fled away, finding refuge first in the gorge of Barsum and then in Garnaker, where they stayed for three years. Armenia eventually falling into Russian dominion, in 1826 50 out of these 200 families returned to the newly-built village of Chardakhlu, which was also later populated by some people from Yerevan, Gyunash and other places.”<fnref n="234" />

<footnote n="230">230 **Martirossian**, G. My Heart is in Your Mountains, Chardakhlu. In: “Dashnaktsutiun,” 1991, No. 18, p. 2.</footnote>

<footnote n="231">231 “Meghu Hayastani,” 1884, No. 99, p. 2.</footnote>

<footnote n="232">232 **Gasparian, Hovh.** Chardakhlu and Its History. In: “Nor-Dar,” 1889, No. 197, p. 3, in Armenian. The cemetery of Metz Shulaver retains a rectangular tombstone (154 x 63 x 25 centimetres) covering the remains of an Armenian from Chardakhlu. The following is a translation of the epitaph carved on it, “In this grave reposes Father Avak, the son of Arusdam from Chardakhlu. 1801.”</footnote>

<footnote n="233">233 **Gasparian, Hovh.**, ibid.</footnote>

<footnote n="234">234 Ibid.</footnote>
<figure><img src="image_694.png" /></figure>

<figure><img src="image_695.png" /><figcaption>CHARDAKHLU. Partial views of the village</figcaption></figure>

<figure><img src="image_696.png" /></figure>

According to another record, “The village of Chardakhlu was established between 1822 and 1823...”<fnref n="235" />

Without referring to any sources, Lalayan definitely states that “some of the inhabitants of Chardakhlu are resettlers from Persia and Karabakh. The others are the former Armenian residents of Havlabar, who took up residence in the village in 1823...”<fnref n="236" />

All the aforementioned gives us grounds to suppose that the last influx of resettlers arrived in Chardakhlu in the mid-1820s.

**The Origin of the Toponym.** Even today the Armenians of Chardakhlu remember how the name of their village is etymologized: “According to some people, the toponym comes from the word ‘chardakh,’ or the Persian word of ‘chhardagh.’ Probably, it derives from the existence of four mountains<fnref n="237" /> in the village:

Chakher-yoli, Gharadagh, Gharam-oghli and Bardzr Khach<fnref n="238" /> (Khacheal).”<fnref n="239" />

**Construction Activity.** Chardakhlu is divided into three quarters which are situated at an altitude of 1,280 to 1,350 metres above sea level, each of them more than 3 kilometres long and a kilometre wide. The oldest of them are *Gyunash* and *Khachi Sar*<fnref n="240" /> extending respectively on the left and right banks of a tributary flowing in a south-northerly direction. Norashen lies north-eastward, around the highway leading to Shamkor.

The oldest of the local houses, that predominantly represent double-storey stone structures, date back to the 1880s, the village mainly having single-floor earth-en dwellings before that. A traveller who visited it in 1864 describes it in the following way, “Like the other villages, Chardakhlu mostly consists of huts housing both people and animals in winter... ...about the construction activity typical of Chardakhlu, considered

<footnote n="235">235 “Nor-Dar,” 1896, No. 77, p. 2.</footnote>

<footnote n="236">236 **Lalayan, Yer**, idem, p. 327.</footnote>

<footnote n="237">237 ‘Char’ (‘chahar’) is the Persian equivalent for ‘four,’ and ‘dagh’ is that for ‘mountain’ in Turkish.</footnote>

<footnote n="238">238 The Armenian equivalent for ‘High Cross.’</footnote>

<footnote n="239">239 **Gasparian, Hovh.**, ibid.</footnote>

<footnote n="240">240 The Armenian equivalent for ‘Mount of Cross.’</footnote>
one of the best Armenian villages: it represents a group of rambling diggings amidst some earthen cabins or others built of clay and stone."<fnref n="241" />

**Water Supply.** Originally, Chardakhlu did not know any shortage of water, but with its further enlargement, the local people faced the necessity of conveying the water of the nearby springs to their village. Despite its financial predicament, in 1900 "the poor quarter of the village has spent about 1,500 rubles for the establishment of its waterwork..."<fnref n="242" />

The study of a variety of sources containing information on Chardakhlu's **population** reveals that it was a purely Armenian village whose inhabitants grew particularly numerous between 1840 and the 1910s. In the course of some years, certain reduction could be observed in their number due to epidemics and migration: thus, in 1878 "...about one hundred children fell prey to smallpox within a month and a half."<fnref n="243" />

The available statistical data on the number of the local population are as follows:

<table><thead><tr><th>Year</th><th>Houses</th><th>Males</th><th>Females</th><th>Total</th></tr></thead><tbody><tr><td>1840<sup>244</sup></td><td></td><td>158</td><td>136</td><td>294</td></tr><tr><td>1841<sup>245</sup></td><td>40</td><td>162</td><td>152</td><td>314</td></tr><tr><td>1842<sup>246</sup></td><td></td><td>160</td><td>140</td><td>300</td></tr><tr><td>1844<sup>247</sup></td><td></td><td>206</td><td>184</td><td>390</td></tr><tr><td>1849<sup>248</sup></td><td></td><td>246</td><td>203</td><td>449</td></tr><tr><td>1851<sup>249</sup></td><td>65</td><td>240</td><td>183</td><td>423</td></tr><tr><td>1853<sup>250</sup></td><td></td><td>315</td><td>281</td><td>596</td></tr><tr><td>1866<sup>251</sup></td><td>90</td><td></td><td></td><td></td></tr><tr><td>1872<sup>252</sup></td><td></td><td>548</td><td>330</td><td>878</td></tr><tr><td>1877<sup>253</sup></td><td></td><td>522</td><td>326</td><td>848</td></tr><tr><td>1878<sup>254</sup></td><td>120</td><td>502</td><td>306</td><td>808</td></tr><tr><td>1880<sup>255</sup></td><td></td><td>548</td><td>330</td><td>878</td></tr><tr><td>1881<sup>256</sup></td><td></td><td>565</td><td>343</td><td>908</td></tr><tr><td>1882<sup>257</sup></td><td></td><td>589</td><td>360</td><td>949</td></tr><tr><td>1883<sup>258</sup></td><td></td><td>608</td><td>377</td><td>985</td></tr><tr><td>1884<sup>259</sup></td><td>120</td><td></td><td></td><td></td></tr></tbody></table>

<table><tbody><tr><td>1885<sup>260</sup></td><td>118</td><td>602</td><td>403</td><td>1,005</td></tr><tr><td>1886<sup>261</sup></td><td>202</td><td>753</td><td>561</td><td>1,314</td></tr><tr><td>1887<sup>262</sup></td><td></td><td>685</td><td>469</td><td>1,154</td></tr><tr><td>1888<sup>263</sup></td><td></td><td>713</td><td>487</td><td>1,200</td></tr><tr><td>1889<sup>264</sup></td><td>204</td><td>742</td><td>501</td><td>1,243</td></tr><tr><td>1890<sup>265</sup></td><td></td><td>760</td><td>520</td><td>1,280</td></tr><tr><td>1891<sup>266</sup></td><td></td><td>757</td><td>528</td><td>1,285</td></tr><tr><td>1892<sup>267</sup></td><td></td><td>779</td><td>357</td><td>1,136</td></tr><tr><td>1893<sup>268</sup></td><td></td><td>821</td><td>381</td><td>1,202</td></tr><tr><td>1894<sup>269</sup></td><td></td><td>838</td><td>405</td><td>1,243</td></tr><tr><td>1897<sup>270</sup></td><td></td><td>921</td><td>501</td><td>1,422</td></tr><tr><td>1898<sup>271</sup></td><td></td><td>946</td><td>526</td><td>1,472</td></tr><tr><td>1899<sup>272</sup></td><td></td><td>941</td><td>521</td><td>1,462</td></tr><tr><td>1900<sup>273</sup></td><td></td><td>982</td><td>538</td><td>1,520</td></tr><tr><td>1901<sup>274</sup></td><td></td><td>1,008</td><td>569</td><td>1,577</td></tr><tr><td>1902<sup>275</sup></td><td></td><td>1,025</td><td>600</td><td>1,625</td></tr><tr><td>1905<sup>276</sup></td><td></td><td>1,033</td><td>608</td><td>1,641</td></tr><tr><td>1906<sup>277</sup></td><td></td><td>1,056</td><td>934</td><td>1,990</td></tr><tr><td>1907<sup>278</sup></td><td></td><td></td><td></td><td>1,101</td></tr><tr><td>1908<sup>279</sup></td><td>200</td><td>1,299</td><td>1,111</td><td>2,410</td></tr><tr><td>1909<sup>280</sup></td><td></td><td>1,135</td><td>742</td><td>1,877</td></tr><tr><td>1910<sup>281</sup></td><td></td><td>1,355</td><td>1,162</td><td>2,517</td></tr><tr><td>1912<sup>282</sup></td><td></td><td>1,139</td><td>752</td><td>1,891</td></tr><tr><td>1914<sup>283</sup></td><td></td><td></td><td></td><td>2,400</td></tr><tr><td>1917<sup>284</sup></td><td>331</td><td></td><td></td><td>1,841</td></tr><tr><td>1976<sup>285</sup></td><td></td><td></td><td></td><td>1,526</td></tr><tr><td>1985<sup>286</sup></td><td>663</td><td></td><td></td><td>2,527</td></tr></tbody></table>

**The Armeno-Turkish Fights between 1905 and 1906.** On 30 November, the Turks mounted a major offensive against Chardakhlu, but the local people

<footnote n="241">241 Meves, V., op. cit., in: "Kavkaz," 1865, No. 44, p. 239 (the original reads, "Деревня Чардахлы состоит также большею частью из землянок, которых хозяева живут зимою вместе с своим скотом... ...объ устройстве Чардахлы-лучшей изъ армянскихъ деревень. Чардахлы - это безпорядочная куца норъ, перемешанныхъ съ саклями, сложенными изъ земли, или глины и камней").</footnote>

<footnote n="242">242 "Mshak," 1900, No. 132, p. 4.</footnote>

<footnote n="243">243 "Mshak," 1878, No. 169, p. 2.</footnote>

<footnote n="244">244 National Archives of Armenia, fund 53, list 1, file 3800, p. 7.</footnote>

<footnote n="245">245 Idem, file 3802, pp. 57-58.</footnote>

<footnote n="246">246 Idem, file 3805, pp. 84-85.</footnote>

<footnote n="247">247 Idem, file 3809, pp. 73-74.</footnote>

<footnote n="248">248 Idem, file 3818, pp. 75-76.</footnote>

<footnote n="249">249 National Archives of Armenia, fund 56, list 1, file 2596, p. 53.</footnote>

<footnote n="250">250 National Archives of Armenia, fund 53, list 1, file 2743, pp. 102-103.</footnote>

<footnote n="251">251 Idem, file 3848, p. 86.</footnote>

<footnote n="252">252 Idem, file 3872, pp. 63-64.</footnote>

<footnote n="253">253 Idem, file 3869, pp. 55-56.</footnote>

<footnote n="254">254 Idem, file 3870, pp. 23-24. "Mshak," 1878, No. 169, p. 2.</footnote>

<footnote n="255">255 National Archives of Armenia, fund 53, list 1, file 3872, pp. 31-32.</footnote>

<footnote n="256">256 Idem, file 3873, pp. 27-28.</footnote>

<footnote n="257">257 Idem, file 3874, p. 30.</footnote>

<footnote n="258">258 Idem, file 3875, pp. 56-57.</footnote>

<footnote n="259">259 "Meghu Hayastani," 1884, No. 99, p. 2.</footnote>

<footnote n="260">260 National Archives of Armenia, fund 53, list 1, file 3877, p. 30.</footnote>

<footnote n="261">261 A Statistical Survey..., pp. 88-89. Another source reports 118 houses ("Ardzagank," 1888, No. 7, p. 87).</footnote>

<footnote n="262">262 National Archives of Armenia, fund 53, list 1, file 3880, p. 74.</footnote>

<footnote n="263">263 Idem, file 3882, p. 131.</footnote>

<footnote n="264">264 Idem, file 3884, pp. 227-228. Also see "Nor-Dar," 1889, No. 197, p. 3.</footnote>

<footnote n="265">265 National Archives of Armenia, fund 53, list 1, file 3887, p. 150.</footnote>

<footnote n="266">266 Idem, file 3889, p. 149. Another source reports 200 houses with 1,320 inhabitants, including 770 males and 550 females (Barkhutariants, M., idem, p. 321).</footnote>

<footnote n="267">267 National Archives of Armenia, fund 53, list 1, file 3891, p. 121.</footnote>

<footnote n="268">268 Idem, file 3895, pp. 78-79.</footnote>

<footnote n="269">269 Idem, file 3896, pp. 174-175.</footnote>

<footnote n="270">270 Idem, file 3899, pp. 147-148.</footnote>

<footnote n="271">271 Idem, file 3897, p. 170.</footnote>

<footnote n="272">272 Idem, file 3903, pp. 127-128.</footnote>

<footnote n="273">273 Idem, file 3905, pp. 93-94.</footnote>

<footnote n="274">274 Idem, file 3906, pp. 99-100.</footnote>

<footnote n="275">275 Idem, file 3907, pp. 24-25.</footnote>

<footnote n="276">276 Idem, file 3912, pp. 267-268.</footnote>

<footnote n="277">277 Idem, file 3915, p. 24.</footnote>

<footnote n="278">278 National Archives of Armenia, fund 56, list 1, file 240, p. 2.</footnote>

<footnote n="279">279 National Archives of Armenia, fund 35, list 1, file 559, p. 11. According to another statistical source of 1908, the village had 2,400 residents (Caucasian Calendar for 1910, p. 411).</footnote>

<footnote n="280">280 National Archives of Armenia, fund 56, list 18, file 764, p. 118.</footnote>

<footnote n="281">281 National Archives of Armenia, fund 53, list 1, file 3917, pp. 59-60.</footnote>

<footnote n="282">282 Idem, file 3919, pp. 63-64.</footnote>

<footnote n="283">283 Caucasian Calendar for 1915, p. 205.</footnote>

<footnote n="284">284 National Archives of Armenia, fund 150, list 1, file 59, p. 5.</footnote>

<footnote n="285">285 SAE, vol. 1, p. 535.</footnote>

<footnote n="286">286 As attested by the Village Council.</footnote>
managed to repel it: "...between 25 and 30 November, the Turkish mob incessantly attacked Chardakhlu. Although each time their onslaughts were successfully warded off, they resumed fighting with still larger forces. ...On 30 November, the sides were engaged in a decisive fighting, during which the Turkish bandits suffered great losses. The Armenians had a single victim whose loss was a great blow to them: it was Shahen from Chardakhlu."<fnref n="287" />

Having repelled the enemy from their village, the inhabitants of Chardakhlu went to rescue Barsum, whence they drove away the brigands with united forces on 5 December.<fnref n="288" />

The last Turkish assault against Chardakhlu was launched on 18 January 1906. The enemy occupied positions at the top of a hill called *Sangyar-Tapa*, 5 kilometres north-east of the village. Noticing them in due time, the Armenians attacked them bravely from both sides and parried them with a small number of forces. The shooting raged until 5 o'clock in the evening, the Turks eventually running away, leaving 6 horses to the Armenians and gathering the corpses of their fellow bandits instead of pillage. Unfortunately, the Armenians suffered a victim and two casualties during this fighting.<fnref n="289" />

As courageous patriots, the Armenians of Chardakhlu manifested their valour and devotion to their homeland in the days of **World War II** as well. Marshals Hovhannes Baghramian and Hamazasp Babajanian, both natives of this village, made an immense contribution to the victory won against the Nazi invaders. Mention should also be made of General-Major Gurgen Manassian, Alexandre Martirossian, Guards Colonel Smbat Danielian, H. Babajanian's elder brother, Lieutenant Colonel Gurgen Babajanian, and others, who were commanders of different regiments and divisions. On the whole, Chardakhlu participated in the war with 1,500 of its inhabitants, 350 of whom did not return from the battle-field.<fnref n="290" /> The village is also known to have reared 20 colonels and lieutenant colonels, 35 majors, 28 captains...

In perpetuation of the memory of their compatriots who had sacrificed their lives on the front, the grateful Armenians of Chardakhlu erected a memorial in the centre of the village and founded a Museum of Military Glory in the site of Hovhannes Baghramian's paternal house.

**Schools.** Through the efforts of Assistant Diocese Inspector M. Yepiskopossian, in March 1878 a one-

year parish school of males opened in Chardakhlu.<fnref n="291" /> The number of its pupils varied from season to season due to their involvement in agricultural work.<fnref n="292" />

Beginning with 1884, different books were periodically donated to this institution mentioned by the name of St. Sahakian.<fnref n="293" />

<figure><img src="image_697.png" /><figcaption>CHARDAKHLU. The plan of the parish school</figcaption></figure>

According to a visitor, in 1886 "this village has a spiritual parish school housed in a simple building, but the local people plan to erect another in the churchyard."<fnref n="294" />

The new building of the school was completed with the villagers' own means (1,500 rubles) in 1888: "...representing a fine edifice like the local church, it was accomplished in 1888..."<fnref n="295" /> Despite the aforementioned, however, by 1889 the new school had not been thoroughly built yet.

On 8 April 1890, Musayel Shahgedanians, an 80-year-old Armenian from Chardakhlu, died in Baku. In perpetuation of his memory, his son Mkrtich expressed willingness to build a new school in his native village and provide it with stable means of existence on condition that it should bear their family name, i.e. Shahgedanian:<fnref n="296" /> apparently, however, his intention was not carried out.

In 1896 Chardakhlu had "...a newly-built school located in the churchyard."<fnref n="297" />

Below follows a chronology of the activity of the parish school of Chardakhlu on the basis of the available data concerning it:

<footnote n="287">287 **A-Do**, idem, p. 353.</footnote>

<footnote n="288">288 Idem, p. 341.</footnote>

<footnote n="289">289 "Mshak," No. 52, 9 March 1906, p. 1.</footnote>

<footnote n="290">290 **Ghalachian, K.** Memorials of Glory, p. 12. Also see *Chardakhlu in Raphael Manassian's Memoirs*, in Armenian. In: "Gardmank," 1996, No. 2, p. 3.</footnote>

<footnote n="291">291 National Archives of Armenia, fund 53, list 1, file 3850, p. 178. Also see "Meghu Hayastani," 1878, No. 25, p. 3; "Mankavarzhakan Tert," 1878 to 1879, p. 14; **Gasparian, Hovh.**, ibid; **Khudoyan, S.**, idem, p. 481.</footnote>

<footnote n="292">292 "Meghu Hayastani," 1878, No. 25, p. 3.</footnote>

<footnote n="293">293 "Ardzagank," 1884, No. 9, p. 124.</footnote>

<footnote n="294">294 "Ardzagank," 1888, No. 7, p. 87.</footnote>

<footnote n="295">295 **Gasparian, Hovh.**, ibid.</footnote>

<footnote n="296">296 "Ardzagank," 1890, No. 8, p. 4.</footnote>

<footnote n="297">297 "Nor-Dar," 1896, No. 77, p. 2.</footnote>
<table><thead><tr><th>Year</th><th>Further Information</th><th>Teachers</th><th>Pupils</th></tr></thead><tbody><tr><td>1878<sup>298</sup></td><td>Foundation</td><td>Stepanos<br>Ter-Michaelian<br>from Banants</td><td>32</td></tr><tr><td>1881<sup>299</sup><br>1884<sup>300</sup></td><td></td><td>Stepanos<br>Ter-Michaelian</td><td>60</td></tr><tr><td>1885/86</td><td>Closed on a<br>Government<br>order</td><td></td><td></td></tr><tr><td>1886<sup>301</sup></td><td>Its Board of Trustees<br>included Tanan<br>Margarian and<br>Priest Makar<br>Ter-Stepanossians.</td><td></td><td></td></tr><tr><td>1888<sup>302</sup></td><td></td><td></td><td>41</td></tr><tr><td>1890<sup>303</sup></td><td></td><td></td><td>32</td></tr><tr><td>1891<sup>304</sup></td><td></td><td></td><td>47</td></tr><tr><td>1892<sup>305</sup></td><td></td><td></td><td>41</td></tr><tr><td>1892/93<sup>306</sup></td><td>One-year</td><td></td><td>55</td></tr><tr><td>1894<sup>307</sup></td><td></td><td>1</td><td>55</td></tr><tr><td>1895<sup>308</sup></td><td>Gevorg Ter-Stepanossian<br>Manassians taught<br>Religion there.</td><td></td><td></td></tr><tr><td>1896<sup>309</sup></td><td>Closed</td><td></td><td></td></tr><tr><td>1913<sup>310</sup></td><td>Granted permission to reopen</td><td></td><td></td></tr></tbody></table>

On 1 September 1899, a Russian public school opened in Chardakhlu.311 It functioned on a two-year basis and comprised 5 classes. The teaching staff of the institution, which had 101 pupils, including a girl, in 1901,312 consisted of Hovhannes Sargissian Aghayants, Mikhail Feodorovich Lapik and Gevorg Ter-Stepanossian Manassians.313

In fact, this institution represented a Russian school before the establishment of the Soviet rule, for the Armenian language was not taught there: “Most of the young men of the village were stripped of the chance of getting education, since the local five-year school could admit only 120 pupils who were to pay a tuition fee for attending it. The instruction was conducted in Russian, with the exception of the lessons of Religion.”314

Before his death in 1934, Chardakhlu inhabitant Jahan Margarian donated his library of 2,000 books to this school.315

In 1936 the secondary school of Chardakhlu had its first graduates. It had 697 pupils in the school year of 1967/68 and 230 in 1984/85.

Below follows a table representing the number of the school graduates between 1936 and 1985:

<table><thead><tr><th>School Year</th><th>Graduates</th></tr></thead><tbody><tr><td>1935/36</td><td>28</td></tr><tr><td>1936/37</td><td>18</td></tr><tr><td>1937/38</td><td>20</td></tr><tr><td>1938/39</td><td>12</td></tr><tr><td>1939/40</td><td>21</td></tr><tr><td>1940/41</td><td>12</td></tr><tr><td>1941/42</td><td>22</td></tr><tr><td>1942/43</td><td>20</td></tr><tr><td>1943/44</td><td>11</td></tr><tr><td>1944/45</td><td>10</td></tr><tr><td>1945/46</td><td>9</td></tr><tr><td>1946/47</td><td>13</td></tr><tr><td>1947/48</td><td>10</td></tr><tr><td>1948/49</td><td>11</td></tr><tr><td>1949/50</td><td>14</td></tr><tr><td>1950/51</td><td>14</td></tr><tr><td>1951/52</td><td>10</td></tr><tr><td>1952/53</td><td>13</td></tr><tr><td>1953/54</td><td>27</td></tr><tr><td>1954/55</td><td>44</td></tr><tr><td>1955/56</td><td>40</td></tr><tr><td>1956/57</td><td>53</td></tr><tr><td>1957/58</td><td>14</td></tr><tr><td>1958/59</td><td>23</td></tr><tr><td>1959/60</td><td>12</td></tr><tr><td>1960/61</td><td>16</td></tr><tr><td>1962/63</td><td>11</td></tr><tr><td>1963/64</td><td>21</td></tr><tr><td>1964/65</td><td>21</td></tr><tr><td>1965/66</td><td>38</td></tr><tr><td>1966/67</td><td>19</td></tr><tr><td>1967/68</td><td>34</td></tr><tr><td>1968/69</td><td>37</td></tr><tr><td>1969/70</td><td>26</td></tr><tr><td>1970/71</td><td>40</td></tr><tr><td>1971/72</td><td>43</td></tr><tr><td>1972/73</td><td>41</td></tr><tr><td>1973/74</td><td>40</td></tr><tr><td>1974/75</td><td>36</td></tr><tr><td>1975/76</td><td>54</td></tr><tr><td>1976/77</td><td>60</td></tr><tr><td>1977/78</td><td>51</td></tr><tr><td>1978/79</td><td>62</td></tr><tr><td>1979/80</td><td>55</td></tr></tbody></table>

<footnote n="298">298 National Archives of Armenia, fund 53, list 1, file 3850, p. 178. “Meghu Hayastani,” 1878, No. 25, p. 3.</footnote>

<footnote n="299">299 Khudoyan, S., ibid.</footnote>

<footnote n="300">300 “Ardzagank,” 1884, No. 9, p. 124.</footnote>

<footnote n="301">301 “Ararat,” 1886, p. 469.</footnote>

<footnote n="302">302 Khudoyan, S., ibid.</footnote>

<footnote n="303">303 National Archives of Armenia, fund 53, list 1, file 3887, p. 150.</footnote>

<footnote n="304">304 Idem, file 3889, p. 149.</footnote>

<footnote n="305">305 Idem, file 3891, p. 121.</footnote>

<footnote n="306">306 National Archives of Armenia, fund 56, list 15, file 11, pp. 10-11.</footnote>

<footnote n="307">307 National Archives of Armenia, fund 53, list 1, file 3896, p. 34; file 3895, p. 99.</footnote>

<footnote n="308">308 National Archives of Armenia, fund 461, list 1, file 12, pp. 72-74.</footnote>

<footnote n="309">309 Khudoyan, S., ibid.</footnote>

<footnote n="310">310 “Ararat,” 1913, p. 302.</footnote>

<footnote n="311">311 National Archives of Armenia, fund 461, list 1, file 9, pp. 147-149.</footnote>

<footnote n="312">312 Ibid.</footnote>

<footnote n="313">313 Ibid. Also see file 12, pp. 72-74.</footnote>

<footnote n="314">314 Manassian, R. Instruction and Educational Work in the School of Chardakhlu Village of Shamkhor District. Baku, 1964, p. 4, in Armenian.</footnote>

<footnote n="315">315 Martirossian, G., idem, p. 2.</footnote>
<figure><img src="image_698.png" /></figure>

<figure><img src="image_699.png" /></figure>

<figure><img src="image_700.png" /></figure>

<figure><img src="image_701.png" /></figure>

<figure><img src="image_702.png" /><figcaption>CHARDAKHLU. Sourd Astvatzatzin Church seen from the north, southeast and east. The entrance of the church opening from its southern facade, and its construction inscription</figcaption></figure>

<table><tr><td>1980/81</td><td>56</td></tr><tr><td>1981/82</td><td>35</td></tr><tr><td>1982/83</td><td>37</td></tr><tr><td>1983/84</td><td>51</td></tr><tr><td>1984/85</td><td>37</td></tr></table>

In 1985 Chardakhlu also had an eight-year school of 157 pupils.<fnref n="316" />

**Sourd Astvatzatzin Church.** In 1844 the village had a stone church<fnref n="317" /> which was, probably, reduced to a dilapidated state in the course of the subsequent decades. In the early 1870s, the local inhabitants embarked upon the foundation of a new, larger one. They carried on its construction with their own means

between 1871 and 1872, the building being completed in 1872 and dedicated to Sourd Astvatzatzin:<fnref n="318" /> “The village has a magnificent church erected in 1872...”<fnref n="319" />

This is also attested by the construction inscription of the monument, which follows below:

6 lines in the Armenian original carved above the church entrance:

Ծինեցաւ ս(ուր)բ եկե/ղեցիս ձախիւք եւ / ար-ղեամքք Չարդախուլու / գեղջ քարեապաշտ ժողո/վրրդող եւ p(ա)h(ա)ն(ա)յից, / ի 1872 ամի:

transl.: *This holy church was built through the means and efforts of the pious inhabitants and priests of Chardakhlu Village in the year 1872.*

Published for the first time.

<footnote n="316">316 As attested by the headmaster of this institution in 1985.</footnote>

<footnote n="317">317 National Archives of Armenia, fund 53, list 1, file 3809, p. 73.</footnote>

<footnote n="318">318 “Nor-Dar,” 1896, No. 77, p. 2.</footnote>

<footnote n="319">319 **Barkhutariants, M.**, idem, p. 321.</footnote>
<figure><img src="image_703.png" /></figure>

<figure><img src="image_704.png" /><figcaption>CHARDAKHLU. Khachkars and a tombstone from the cemetery extending around Sourb Astvatzatzin Church</figcaption></figure>

<figure><img src="image_705.png" /><figcaption>CHARDAKHLU. A khachkar from the pilgrimage site of Khachi Ser</figcaption></figure>

Some years later, a press publication stated, "...they have two parish priests and a splendid stone church built in 1871 at an estimated 4,500 rubles..."<fnref n="320" />

Taking into consideration the populousness of Chardakhlu, in 1890 Mkrtich Shahgedaniants, mentioned above, intended to build another church there in memory of his father, but it was not carried out.<fnref n="321" />

The early 20th century found Sourb Astvatzatzin in a state of total disrepair. Taking into account this fact, on 20 July 1903, the villagers unanimously decided to apply to Gandzak's spiritual authorities: "...taking into consideration our grave financial predicament and the decrepit state of our church, we have made up our minds to turn to the Supreme Church Powers through Gandzak's spiritual authorities to be allocated 2,000 rubles out of the general church budget for the tiling of its roof and the construction of a vestibule... The former is highly endangered, as its tiles have broken, exposing it to rain and snow... It is also necessary to plas-

ter the interior of the church... all this work will cost an estimated 2,000 rubles, 1,243 rubles 36 kopecks of which are meant for the urgent repairs of the roof..."<fnref n="322" />

An archive document of 1913 reveals that the renovation of Sourb Astvatzatzin Church was delayed, as a result of which its state aggravated even further.<fnref n="323" />

In 1914 "...the church roof is in bad need of overhaul; otherwise, it may suddenly collapse causing damage to the neighbourhood..."<fnref n="324" />

Eventually, Echmiatzin Synod met the petition of Chardakhlu Armenians, ordering that "...Gandzak's spiritual powers allow the parishioners to spend 1,550 rubles out of the church budget for the repairs of the monument..."<fnref n="325" />

The Soviet Government closed the church in 1928.<fnref n="326" /> In 1988 it still stood intact and served as a stol-rehouse.

<footnote n="320">³²⁰ "Nor-Dar," 1889, No. 197, p. 3.</footnote>

<footnote n="321">³²¹ "Ardzagank," 1890, No. 8, p. 4.</footnote>

<footnote n="322">³²² National Archives of Armenia, fund 53, list 1, file 1246.</footnote>

<footnote n="323">³²³ Idem, p. 31.</footnote>

<footnote n="324">³²⁴ Idem, file 3457, pp. 1-4.</footnote>

<footnote n="325">³²⁵ Ibid. Also see "Ararat," 1914, p. 880.</footnote>

<footnote n="326">³²⁶ National Archives of Armenia, fund 409, list 1, file 2658, p. 12.</footnote>
An Architectural Description. Sorb Astvatzatzin Church (exterior dimensions: 23.65 x 12.75 metres) represents a tri-nave basilica of rectangular plan, with its only entrance opening from its southern facade. The vault, lying below a gable roof, is inwardly supported by vault-bearing arches resting on three pairs of pillars and pilasters. The central nave ends in a semi-circular

<figure><img src="image_706.png" /><figcaption>CHARDAKHLU. The plan of Sorb Astvatzatzin Church</figcaption></figure>

apse and the aisles in rectangular sacristies in the east. Each of the eastern, western and southern facades of the monument has three narrow windows widening inside and providing it with illumination together with another opening from the western facade. The font is in its traditional place. The church, whose roof is tiled, is built of undressed stone and mortar, but its columns, pilasters, false arches as well as the entrance tympanum and cornerstones are finely-cut.

**Priests.** Gevorg Ter-Stepanossian Manassiants, a graduate of Tiflis' Nersissian School (ordained on 12 February 1894), is mentioned between 1894 and 1908. He taught Religion at the parish school of Chardakhlu in 1895 and at the local two-year public school beginning with 1899.<fnref n="327" /> In 1908 Gevorg Ter-Stepanossian performed priestly duties together with Makar Ter-Stepanossiants.<fnref n="328" />

**A pilgrimage site** called Khachi Ser was located at the top of Mount Khachi Ser (1,566.2 metres) rising a kilometre and a half southeast of Chardakhlu. It comprised "...a long stone called Bardzr Khach or St. Gevorg and engraved with a cross and other reliefs. It does not bear any epitaph, except for a year, i.e. 1629..."<fnref n="329" />

**Outstanding Personalities from Chardakhlu in Origin.** The village boasts the high reputation of being a cradle of Armenian military glory: it is the birthplace of Marshals Hovhannes Baghramian and Hamazasp Babajanian, Senior Adviser of the Russian Empire and

**Major-General of Medical Service Jahan Khachatur Margarian** as well as many other distinguished army commanders.

Jahan (Ivan) Margarian (born on 5 May 1844, he died in 1934) received primary education at the parish school of his native village, after which he continued his studies in the Aristocratic Gymnasium of Tiflis and the Imperial Academy of Medicine and Surgery of St. Petersburg, Russia. He participated in a great number of battles particularly during the Russo-Turkish war of 1877 to 1878 and was awarded the highest medals for his valour and heroism. During his service, Margarian did not forget his birthplace and made a great contribution to its welfare and prosperity. After he had saved Nikolai II's wife from certain death,<fnref n="330" /> the emperor fulfilled his request in token of gratitude: "...Remembering that the Turks of Shamkhor had illegally appropriated about a thousand hectares of orchards belonging to his native village, that Armenian from Chardakhlu asked the king to return those lands to his compatriots. On the tsar's order, they were restituted to their proper owners and were afterwards referred to as 'Jahan Bey's Lands.'"<fnref n="331" />

In the years of famine, Jahan Margarian rendered aid to his fellow villagers through his own means: he allocated them corn, agricultural machinery and means to exterminate vermin.<fnref n="332" />

## CHAYLI

This Turkish village lies on the left bank of the river Shamkor, 11 kilometres southeast of the district centre, at an altitude of 490 to 520 metres above sea level.

It was founded in the site of an ancient abandoned Armenian village in the early 20th century.

## DALLYAR

**Location.** The village, which adjoins the railway line of Gandzak-Aghstafa on the left, is situated 4 kilometres north of the district centre, at an altitude of 320 to 350 metres above sea level.

Its establishment was due to the existence of a near-by railway station.

<footnote n="327">327 National Archives of Armenia, fund 461, list 1, file 12, pp. 72-74.</footnote>

<footnote n="328">328 Idem, file 817, p. 7.</footnote>

<footnote n="329">329 **Gasparian, Hovh.**, ibid.</footnote>

<footnote n="330">330 Chardakhlu in Raphael Manassian's Memoirs, p. 3.</footnote>

<footnote n="331">331 Another record states the following with this regard, "King Nikolai II's wife Shura was seriously ill and the doctors of Moscow were very pessimistic about her recovery. After an elderly serviceman had told the king about Jahanbek Margarian, he was invited to the court and stayed there for three months, eventually curing the queen and saving her life" (Chardakhlu in Raphael Manassian's Memoirs. In: "Gardmank," No. 2, 1996, p. 3).</footnote>

<footnote n="332">332 **Nahatakian, R.** The Forefather of Glorious Marshals. In: "Hay Ashkhar," No. 5 (23), 1992. Jahan Margarian founded a children's hospital in Kojor, a summer resort situated near Tiflis.</footnote>
## DALLYAR-JEIR

**Location.** The village extends 6 kilometres north of the district centre, at an altitude of 280 to 300 metres above sea level.

**A Historical Introduction.** Until the late 19th century, the site, which belonged to landowner Musakhan Shamkhorski at that time,<fnref n="333" /> served as a winter encampment for some stock-breeding Turkish tribes. In the course of time, the present-day purely Turkish village came into being there.

The available statistical data concerning the number of the local population represent the following picture:

<table><thead><tr><th>Year</th><th>Houses</th><th>Males</th><th>Females</th><th>Total</th></tr></thead><tbody><tr><td>1804³³⁴</td><td>43</td><td>74</td><td>85</td><td>159</td></tr><tr><td>1886³³⁵</td><td>329</td><td>1,123</td><td>790</td><td>1,913</td></tr><tr><td>1914³³⁶</td><td></td><td></td><td></td><td>2,008</td></tr></tbody></table>

## DALLYAR-JERDAKHAN (HAJJIALEKPERLI)

**Location.** The village is situated 9 kilometres north-east of the district centre, at an altitude of 220 to 240 metres above sea level.

It was established in the late 19th century by some stock-breeding tribes which had shifted to a sedentary mode of life.

## DASHBULAGH

**Location.** The village, which dates back to the Soviet years, is situated on the highway of Bada-Chardakhlu, 18 kilometres south-west of the district centre, at an altitude of 1,200 to 1,260 metres above sea level.

**A pilgrimage site called Huskan Nahatak (the Armenian equivalent for Huskan the Martyr)** is located in the territory between the villages of Bada and Chardakhlu ("...between Yelizavetpol Vicarate and Shamshadin Diocese"),<fnref n="337" /> half a kilometre east of Dashbulagh, at an altitude of 1,200 metres above sea level.

**Foundation.** An unknown hermit is said to repose in this sanctuary which is also known by the names of Voskan Nahatak<fnref n="338" /> and Voskiants<fnref n="339" /> Monastery: "A small, cell-shaped structure standing in the south of the chapel (St. Gevorg Church - S.K.) retains the remains of an unknown saint named Voskan Nahatak. It is a pilgrimage destination even for the Turks who call it Balajekh."<fnref n="340" />

According to a cross-stone preserved in the monastery, this church was built in 1590 (see the present work, p. 481). Although it is engraved with an inscription dating back to a later period (probably, the second half of the 19th century), we think its author had some trustworthy archive documents at his disposal (unfortunately, they have not come down to us) to maintain that. Besides, it is also attested by the building and composition peculiarities of the church.

**A Historical Introduction.** H. Manassiants, who visited the monastery of Huskan Nahatak in 1883 and became witness to its inconsolable state, regretfully writes the following, "...it consists of a small adjoining chapel and a church that has almost been reduced to a cow-house. In winters the latter serves as a cattle-pen for the nearby Turks and some pilgrims coming from remote places who use it as a night shelter for their herds. The altar is totally dilapidated, for the monastery is absolutely neglected by those who should attend to its problems."<fnref n="341" />

Between 1884 and 1885, Bada inhabitant Karapet Sapariants "...restored the semi-ruined church through strenuous efforts."<fnref n="342" />

As stated in a press publication of 1888, the guardian of the monastery "...has embarked upon the construction of new rooms and the cleaning of the neighbourhood of the church."<fnref n="343" />

In 1890 another visitor wrote the following, "On both sides of the entrance, two rooms of magnificent windows have been built for pilgrims. A small door, seen on the left of the church door, leads into a mortuary chapel where the martyr's remains lie in eternal repose. His grave is almost entirely covered with remnants of censer and candles. The bema has a narrow window in the west. ...The yards of several ruined dwellings are preserved in the east and north of the church, which has some old graves bare of any epitaphs in the west."<fnref n="344" />

Exposed to continual deterioration and neglect for rather a long time, the monastic buildings appeared in a deplorable state by 1893: "...The church used to have four rooms, but only two of them are preserved, and that on the verge of collapse. ...A year ago, an elderly man served as a toller and guardian there but, unfortunately, he consigned his soul to God, leaving the sanctuary absolutely derelict."<fnref n="345" />

In November 1905, St. Gevorg was plundered and ruined by the Turks.<fnref n="346" />

<footnote n="333">³³³ National Archives of Armenia, fund 93, list 1, file 388, pp. 13-14.</footnote>

<footnote n="334">³³⁴ Collected Acts..., vol. 2, p. 596.</footnote>

<footnote n="335">³³⁵ A Statistical Survey..., pp. 78-79.</footnote>

<footnote n="336">³³⁶ Caucasian Calendar for 1915, p. 115.</footnote>

<footnote n="337">³³⁷ National Archives of Armenia, fund 53, list 1, file 3877, p. 29.</footnote>

<footnote n="338">³³⁸ Idem, file 3437, p. 15.</footnote>

<footnote n="339">³³⁹ "Ardzagank," 1893, No. 44, p. 2.</footnote>

<footnote n="340">³⁴⁰ **Kajikian**, idem, p. 87. Also see "Mshak," 1883, No. 74, p. 1 ("The martyr's grave, which is located in the bema, is covered with a large stone occupying almost the entire territory of that section. It does not bear any epitaph..."). **Barkhutariants**, M., idem, p. 321 ("...the pilgrimage site of Voskan Nahatak also known by the name of *Bulanlugh*).</footnote>

<footnote n="341">³⁴¹ "Mshak," 1883, No. 74, p. 1.</footnote>

<footnote n="342">³⁴² **Gasparian, Hovh**, ibid; also see **S. Kamalian** Fund, copy-book No. 1, VI-11, p. 15.</footnote>

<footnote n="343">³⁴³ "Ardzagank," 1888, No. 7, p. 87.</footnote>

<footnote n="344">³⁴⁴ **S. Kamalian** Fund, copy-book No. 1, VI-11, pp. 15-16.</footnote>

<footnote n="345">³⁴⁵ "Nor-Dar," 1893, No. 133, p. 2.</footnote>

<footnote n="346">³⁴⁶ National Archives of Armenia, fund 53, list 1, file 3764, p. 278.</footnote>
<figure><img src="image_707.png" /></figure>

<figure><img src="image_708.png" /><figcaption>**DASHBULAGH.** *The monastery of Huskan Nahatak seen from the north-east, south-west and east. The entrances to the mortuary chapel and church*</figcaption></figure>

<figure><img src="image_709.png" /></figure>

<figure><img src="image_710.png" /></figure>

In 1907 Prior Mesrop Ter-Stepanossiants made up a journal of the income of the monastery for the purpose of implementing some overhaul there.<fnref n="347" />

During our visit to Huskan Nahatak in 1985, the church was on the brink of collapse, with some remnants of the monks' cells still preserved there. Most presumably, they had first served for the Father Superior, but were later reduced to pilgrim dwellings.

**An Architectural Description.** The main building of Huskan Nahatak Monastery, St. Gevorg Church<fnref n="348" /> (exterior dimensions: 14 x 7.95 metres), represents a uni-nave vaulted structure. Its walls are remarkable for their thickness (123 centimetres), which is characteristic of other religious monuments of the late Middle Ages found in the region. The vault of the prayer hall rests on a pair of pilasters and lies below a gable roof. The walls of the bema and the entire church in general have niches. The monument (it is devoid of vestries), whose only entrance opens in the south, is illuminated through windows opening from its four facades. St.

Gevorg Church bears the evident signs of reconstruction periodically carried out there. With its interior plastered, it is mainly built of undressed stone and mortar, except for its cornerstones which are finely-cut. A great number of khachkars and tombstones (including some fragments) set in the exterior walls of the church make it particularly remarkable. Their stylistic and decorative peculiarities trace them back to the period between the 16th and 17th centuries.

**A vaulted funerary chapel** (exterior dimensions: 4.55 x 3.27 metres) of a pent-roof and rectangular plan adjoins the western corner of the southern wall of the church. All its walls are built of rough stone, except for the eastern one, which is finely-cut.

The entrance of the chapel, opening from the eastern facade (a great number of other similar buildings have entrances on all sides, except the eastern one), represents a rare specimen of splendid ornamentation: it bears finely-adorned cross-stones, with their decoration typical of the period between the 16th and 17th centuries.

This chapel shares the building peculiarities of St. Gevorg Church; therefore, it dates back to the same period.

<footnote n="347">³⁴⁷ National Archives of Armenia, fund 461, list 1, file 56, p. 3.</footnote>

<footnote n="348">³⁴⁸ "Nor-Dar," 1893, No. 133, p. 2.</footnote>
<figure><img src="image_711.png" /><figcaption>DASHBULAGH. Khachkars set in the northern facade of the church of Huskan Nahatak Monastery</figcaption></figure>

<figure><img src="image_712.png" /></figure>

West of the church extends a large cemetery of densely-located graves, the surviving stone slabs being bare of any epitaphs and reliefs.

<figure><img src="image_713.png" /><figcaption>DASHBULAGH. The plan of Huskan Nahatak Monastery</figcaption></figure>

**Priors.** Under *Archimandrite Gabriel*, mentioned in 1843, Huskan Nahatak was in a lamentable state of poverty.<fnref n="349" />

Between 1891 and 1923, *Priest Mesrop Stepanossiants* served as Father Superior and guardian of the sanctuary. In 1923 he wrote, “It is exactly thirty-two years since I (Priest Mesrop Stepanossiants - S. K.) was

appointed prior and supervisor of the monastery of St. Huskan the Martyr...”<fnref n="350" />

In 1902 some repairs were carried out in the sanctuary (see the inscription commemorating it on page 481).

On 18 April 1924, Priest Mesrop Stepanossiants applied to Gandzak's Spiritual Consistory with a petition to re-appoint him guardian of the monastery so that he would improve its decrepit condition. He particularly wrote that in his days of office, "...the church powers entitled me to repair the monastery, surround the entire complex and saints' graves with a solid enclosure and build springs with the donations of pious pilgrims. All possible predicaments and obstacles proving unable to discourage me, I purged it of the Turks who had got accustomed to defiling it like many other sanctuaries for many years. I achieved all this through the support and on the strict orders of my secular authorities so that even the enemy's grave threats and insolent words could not frighten me. Moreover, my enthusiasm only grew, helping me secure the welfare of the monastery. ...In the recent sinister years, however, with Father Grigor having assumed charge of it as a rural dean, ...the sanctuary has again been doomed to total neglect. The Turks of Irmashlu have returned to its fertile arable lands and meadows, ...hastening to

<footnote n="349">349 National Archives of Armenia, fund 56, list 1, file 1459, p. 1.</footnote>

<footnote n="350">350 National Archives of Armenia, fund 461, list 1, file 56, p. 2; fund 56, list 6, file 775, p. 28.</footnote>
<figure><img src="image_714.png" /><figcaption>DASHBULAGH. A khachkar (17th cent.) set in the eastern corner of the southern facade of the church of Huskan Nahatak Monastery</figcaption></figure>

accommodate themselves around this pilgrimage site, whose condition is aggravating day by day, for it is subjected to continual profanation.”<fnref n="351" />

Apparently, the spiritual powers met Mesrop Ter-Stepanossiants’ request, for a record dating from 19 July of the same year mentions him as Father Superior of the pilgrimage site of Huskan Nahatak.<fnref n="352" />

The available data on the boundaries of the monastic dominions as well as their economical condition and the income they yielded trace back to the late 19th century. In 1888 “...quite a number of pilgrims visit the monastery, all the profit received being allocated to Nersissian School”<fnref n="353" /> of Tiflis.

In 1910 Huskan Nahatak lost a considerable part of its real estate due to neglect: “This monastery does not possess anything, except for a ruined room. It used to have some lands, but the state took possession of them, since there was absolutely nobody to attend to them...”<fnref n="354" />

The inscriptions of Huskan Nahatak Monastery were first published by Kajikian and S. Kamalian, but during our visit there in 1985, we found only one of them engraved on a cross-stone. We also copied another four inscriptions which follow below:

Carved on the cornice of one of the three khachkars set in the northern facade of the church:

U(ուր)ք խ(ա)չս բարէխաւս Մաղակիայ(ին),
քվ(ին) ՈՒԽԱ (1592):

transl.: May this Holy Cross protect Maghakia.
In the year 1592.

Incised into the lower part of the same cross-stone:

1590-ին եղեւ շինու(ք)ի(տ)ն ս(ուր)ք եկե(ղե-ցնս):

transl.: This holy church was built in the year 1590.

The Armenian original published in: **Kajikian.** Travelling Notes. In: "Ardzagank," 1888, No. 7, p. 87.

Reference: **S. Kamalian** Fund, copy-book No. 1, VI-11, p. 16.

Note: Kajikian's decipherment is incomplete. The stylistic features of the second inscription trace it back to a later period.

Engraved on a tombstone set in the southern facade of the church:

Ես Պեկիխանս, որդին իմ Որոյ խանս,
կանգնեցի սուրբ խաչս բարեխոս ի դուռն
Տարս(աի)ճին:

transl.: I, Peki Khan, erected this Holy Cross together with my son Voro Khan in memory of...

The Armenian original published in: **Kajikian**, ibid.

Note: The gravestone bore beautiful reliefs, "...including a horseman with a hawk in his hand and another person standing in front of the animal with a wine glass and a hazrabesha (?) in his hand. Close to them, sitting at a table are two people: one of them is portrayed filling his glass with wine, while the other is playing the saz, with spits of meat being barbecued over a nearby fire. One of the sides of the tombstone bears the following words..." (ibid).

2 lines in the Armenian original inscribed on the cornice of a cross-stone set in the northern facade of the church:

U(ուր)ք խ(ա)չ(ս) ք(ա)ք(է)խ(աւ)ս Ա.../
քվ(ին) ՈԿՔ (1613):

transl.: May this Holy Cross protect... in the year 1613.

The Armenian original published in: **Karpetian, S.** The Monasteries of Gardmank: Huskan Nahatak. In: "Gardmank," 1997, No. 3, p. 9.

2 lines in the Armenian original carved on the southern facade of the church:

1882. Մկրտիչ / Մարինեալից:

transl.: 1882. Mktich Mariniants.

The Armenian original published in: **Karpetian, S.**, ibid.

Engraved on a fragment lying inside the church:

1886. Գէորգ / Բոզեալից, / շոլաւորցի:

transl.: 1886. Gevorg Boziants from Sholavor.

The Armenian original published in: **Karpetian, S.**, ibid.

8 brief lines in the Armenian original incised into a stone lying in front of the bema:

Եիշատակ է / վերանորոգութիւն ս(ուր)ք
ուխտ(ատ)երոցս / վանահայր Նե/սրոպ ք(ա)-
հ(ա)ն(ա)յի / Ստեփանոս(եան)ց / 1902 ի ամի:

<footnote n="351">351 National Archives of Armenia, fund 461, list 1, file 56, p. 2.</footnote>

<footnote n="352">352 Idem, p. 3.</footnote>

<footnote n="353">353 **Kajikian**, idem, p. 87.</footnote>

<footnote n="354">354 National Archives of Armenia, fund 56, list 6, file 775, p. 28.</footnote>
transl.: *In commemoration of the overhaul of this holy monastery [in the days of] Priest Mesrop Stepanossiants the Prior. 1902.*

The Armenian original published in: *Karapetian, S.*, ibid.

## DASHBULAGH

Another village of the same name, it is located 8 kilometres north of the district centre, at an altitude of 240 to 260 metres above sea level.

Dashbulagh represents a purely Turkish settlement established in the Soviet years.

## DYUHARLI

**Location.** This Turkish village is situated in a vast steppe lying on the right bank of the river Zakam, 18 kilometres north-west of the district centre, at an altitude of 340 to 370 metres above sea level.

**A Historical Introduction.** It dates back to the second half of the 19th century and belonged to nine Turkish landowners between 1894 and 1895.<fnref n="355" />

**Population.** Dyuharli, which did not have a sedentary population until the early 1870s, served as a winter encampment for some nomads.

The available statistical data regarding the local inhabitants represent the following picture:

<table><thead><tr><th>Year</th><th>Houses</th><th>Males</th><th>Females</th><th>Total</th></tr></thead><tbody><tr><td>1874<sup>356</sup></td><td></td><td></td><td></td><td>1,354</td></tr><tr><td>1886<sup>357</sup></td><td>252</td><td>869</td><td>634</td><td>1,503</td></tr><tr><td>1914<sup>358</sup></td><td></td><td></td><td></td><td>1,925</td></tr></tbody></table>

## DZEGAM (ZAKAM)

**Location.** The village extends 14 kilometres north-west of the district centre.

In 1901 the local Armenian inhabitants, who comprised between 20 and 25 houses,<fnref n="359" /> applied to the church authorities with a petition to appoint Mesrop Ter-Stepanossiants, serving in Bada, itinerant priest for their community, which had been devoid of a spiritual shepherd by then.<fnref n="360" />

**The archaeological finds** unearthed in the territory of Dzegam include some coins dating back to the times of Safavid Shah Tahmas I (1524 to 1576) and Shah Abbas I (1587 to 1629).<fnref n="361" />

## DZEGAM-JERDAKHAN (YUKHARI AYIPLI)

**Location.** The village lies 18 kilometres north-west of the district centre, at an altitude of 255 to 260 metres above sea level.

**A Historical Introduction.** In 1890 a visitor wrote the following about it, "...we made for **Hin Zagam** located at the foot of **Gharaul Tapa**.<fnref n="362" /> The village, whose inhabitants comprise Armenian and Turkish craftsmen, has some semi-ruined, dilapidated caravanserais as well as a number of houses and gardens boasting a glorious history. Now only several stands function here."<fnref n="363" />

In the late 19th century, Dzegam-Jerdakhan belonged to six Turkish landowners.<fnref n="364" />

**Population.** V. Meves mentions the present-day village as the dwelling place of a cattle-breeding nomadic Turkish tribe in 1864.<fnref n="365" />

The available statistical data regarding the number of the local population represent the following picture:

<table><thead><tr><th>Year</th><th>Houses</th><th>Males</th><th>Females</th><th>Total</th></tr></thead><tbody><tr><td>1886<sup>366</sup></td><td>474</td><td>1,583</td><td>1,298</td><td>2,881</td></tr><tr><td>1914<sup>367</sup></td><td></td><td></td><td></td><td>2,180</td></tr><tr><td>1979<sup>368</sup></td><td></td><td></td><td></td><td>4,698</td></tr></tbody></table>

**Archaeological Monuments.** The territory of Dzegam-Jerdakhan has been inhabited since time immemorial. S. Kamalian, who visited it in 1890, writes, "...to the north-west of the station can be seen Gharaul Tapa. During the excavations conducted here, some pitchers, bracelets, coral jewellery, horn-shaped glasses and other articles were unearthed. The buildings of the station are of finely-cut stone, which is extracted from the aforementioned hill. It bears the remnants of the walls of an old structure which is believed to have been a stable belonging to Kyor Oghli."<fnref n="369" />

One of the first investigators to conduct research into the area was S. Ter-Avetissian, who supervised some preliminary excavations there in 1914: "During the construction of a canal for the Russian immigrants who had settled down in the vicinity of Zakam Station, some antiquities, dating from the period of paganism, were discovered at a depth of two to three arshins. Following the instructions of the Caucasian Museum, Smbat Ter-Avetissian, one of the members of the Caucasian Branch of the Imperial Archaeological Society (Moscow), left for Zakam. Studying the findings, he carried out preliminary digging at the foot of Gharaul-Dagh, rising within about three versts of the station. ...He disclosed some Stone Age articles and tombs of the pre-Christian period (about two hundred

<footnote n="355">355 National Archives of Armenia, fund 93, list 1, file 388, pp. 3-4.</footnote>

<footnote n="356">356 Caucasian Calendar for 1886, p. 142.</footnote>

<footnote n="357">357 A Statistical Survey..., pp. 80-81.</footnote>

<footnote n="358">358 Caucasian Calendar for 1915, p. 123.</footnote>

<footnote n="359">359 National Archives of Armenia, fund 53, list 1, file 720.</footnote>

<footnote n="360">360 Ibid.</footnote>

<footnote n="361">361 Rajabli, A. M. Coinage in the Safavid State. In: "Proceedings of the Museum of the History of Azerbaijan," vol. 4, Baku, 1963, in Russian.</footnote>

<footnote n="362">362 The equivalent for 'Hill of Guards' in the Turkish language.</footnote>

<footnote n="363">363 S. Kamalian Fund, copy-book No. 1, VI-11, p. 2.</footnote>

<footnote n="364">364 National Archives of Armenia, fund 93, list 1, file 388, pp. 9-10.</footnote>

<footnote n="365">365 Meves, V., op. cit., in: "Kavkaz," 1865, No. 85, p. 420. See p. 346 of the present work for more information about this village.</footnote>

<footnote n="366">366 A Statistical Survey..., pp. 88-89.</footnote>

<footnote n="367">367 Caucasian Calendar for 1915, p. 213.</footnote>

<footnote n="368">368 SAE, vol. 4, p. 314.</footnote>

<footnote n="369">369 S. Kamalian Fund, copy-book No. 1, VI-11, p. 2.</footnote>