time since we decided to reconstruct it into a magnifi-
cent church, since there is some unoccupied space in its
vicinity. At present the village community wishes to
fulfill that plan with the spiritual authorities' kind per-
mit."<fnref n="355" />

On 1 May 1897, Gandzak's spiritual powers gave
the following answer to Georgia and Imeret's
Armenian Consistory, "...first of all, there is no need
for the construction of a second church in Getashen, for
the existing one is quite large and stands in a conven-
ient place. Besides, some of the local inhabitants have
already moved to Gyoran and Chilkin Quarters located
within respectively 12 and 35 versts, so that when
believers gather even some free space remains there.
Moreover, most of the villagers are hardly able to eke
out a bare existence. In addition, the site they have
selected for the future sanctuary is at present occupied
by the chapel of Avag Sourb Nshan together with two
small rooms for pilgrims. It represents a low, hill-
shaped plain which cannot fit the purpose at all."<fnref n="356" /> On
30 May, Getashen Armenians' petition was finally
rejected.

Priests. Sargis Ter-Sahakian Arkeriants served Sourb Astvatzatzin Church of Getashen from the day of his ordination (3 September 1896) till at least 1910.<fnref n="357" />

Ghevond Nersissian Ter-Israyeliants was ordained
on 2 May 1897 and performed priestly duties until at
least 1922. 358

Between 1908 and 1910, Fathers Sargis and Ghe-
vond served the local community together with Mesrop
Ter-Grigoriants. 359

Avag Sourb Nshan Church was famous for the
sacred relics it retained: they were known to possess
divine power and that made it a renowned pilgrimage
site.

At first all these relics were kept with the local
inhabitants: thus, in 1839 Youzbashi Movses Arakelian
kept a silver cross called Avag Sourb Nshan in his
house; Khachatur Harutiunian had a Red Gospel, and
Grigor Sahakian a White Gospel. Another local resi-
dent possessed a gilded silver shrine representing St.
Elisha the Apostle's right hand. 360

On the order of the spiritual powers, by 1869 all
these relics had been collected and handed over to Avag
Sourb Nshan Church.<fnref n="361" /> They included a cross called
Avag Sourb Nshan; a Red (Sultan's) Gospel; St. Elisha
the Apostle's right hand; another Gospel called

Kensaber (i.e. Vivifying), and some relics of three mar-
tyred children.

In c1890 Bishop Barkhutariants saw the following
relics in the sanctuary:

1 A Gospel (1661);

2 A parchment Gospel (1223);

3 A paper Gospel (1356);

4 Another paper Gospel (1673);

5 Part of the Holy Cross fitted into a silver cross;

6 Part of the Holy Apostle's arm fitted into a gilded
silver cross;

7 Some relic belonging to an unknown saint fitted
into a cross adorned with precious stones.<fnref n="362" />

These relics were kept in the sanctuary until the
1920s: "Between 1927 and '28, the leaders of the local
collective farm took the Gospel and other relics to
Baku and handed them to a museum, being given a
radio set and other devices necessary for the village in
exchange for them. Several years later, president of the
Village Council Abgar saw them in Baku's Armenian
church. There is no further information on our
Gospel."<fnref n="363" />

Getashen boasted hundreds of residential build-
ings most of which were multi-storied, with wooden
balconies and tiled roofs. Particularly distinguished
were those belonging to the Melik-Mnatsakanians,
Youzbashi Michael, Khachatur Gabrielian and Priest
Mesrop Ter-Grigorians. This last one was located in
the east of Sourb Astvatzatzin Church and had the fol-
lowing construction inscription:

1889 ամի շինեցինք | այս տունիս, ես Տէք | Սեսորոք Տէք Յոհաննէս/եան Տէք Գրիգորեան ես կ/ողակիցն իմ՝ Շախանում | Խոչայանն, յիշատակ որոն մերոն:

transl.: In the year 1889, I, Father Mesrop Ter-Hovhannessian Ter-Grigorian, and my spouse Shakhanum Khojayan built this house in memory of our sons.

Both in the 19th century and the 1980s, “Ter-
Grigorians’ fine four-storey house and the former res-
idence of the Melik-Mnatsakanians stand out of the
other local buildings.”<fnref n="364" />

Some archive documents provide interesting infor-
mation regarding the circumstances of the construction
of Priest Mesrop's house. In 1911, when he had already
completed it, his fellow villagers applied to the spiritu-
al powers to prevent his further building activity. As
they stated, "...Priest Mesrop Ter-Grigorians has occu-
pied quite a large area at the expense of which he

<footnote n="355">355 National Archives of Armenia, fund 53, list 1, file 3342, p. 3.</footnote>

<footnote n="356">356 Idem, pp. 2, 6.</footnote>

<footnote n="357">357 National Archives of Armenia, fund 461, list 1, file 12, p. 54.</footnote>

<footnote n="358">358 Idem, p. 55. Also see fund 57, list 3, file 375, p. 3.</footnote>

<footnote n="359">359 National Archives of Armenia, fund 458, list 1, file 184, p. 7.
Also see fund 53, list 1, file 817, p. 6.</footnote>

<footnote n="360">360 National Archives of Armenia, fund 53, list 1, file 44, p. 1.</footnote>

<footnote n="361">361 National Archives of Armenia, fund 56, list 1, file 4850, p. 16.</footnote>

<footnote n="362">362 **Barkhutariants**, M., idem, pp. 259-264.</footnote>

<footnote n="363">363 **Karapetian, B.** A Hundred-Year-Long Dialogue. Yerevan, 1990,
p. 20, in Armenian.</footnote>

<footnote n="364">364 **Lalayan, Yer.**, ibid.</footnote>
<figure><img src="image_498.png" /><figcaption>GETASHEN. The bridge of Garegin (Garin)</figcaption></figure>

<figure><img src="image_499.png" /></figure>

<figure><img src="image_500.png" /></figure>

<figure><img src="image_501.png" /><figcaption>GETASHEN. Partial views of the older part of the cemetery</figcaption></figure>

intends to extend his dwelling.”<fnref n="365" /> They also wrote that the aforementioned land belonged to the church and the priest was not entitled to appropriate it. In answer to that protest, Father Mesrop declared that he had built his house in his ancestral estate and not in the church domains.<fnref n="366" />

Although there are no available sources to cast light on the further course of events, the priest, apparently, reached his aim, his magnificent residence standing as an eloquent proof of it.

The most important street of Getashen extended along the river bank.<fnref n="367" /> In general, all the main roads of the village were paved.

Three 19th-century **bridges** are preserved over the river Kurak. The upper bridge, called Teri, or Terunts (etymologized as ‘Terteri,’ i.e. ‘of the Priest’), was built of wood at the expense of the fines paid by law-breaking villagers. The middle one, named Gari or Garini (i.e. ‘of Garegin’), was erected by Dulunts Garegin’s father Zori in the early 1880s. The lower one was known as ‘Melik-Mnatsakanian’s Bridge.’ Both of these monuments represented single-span stone structures.

Getashen’s large **cemetery**, where the earliest graves trace as far back as the 8th to 9th centuries, is of immense historical significance. The study of the surviving khachkars and tombstones of later periods proves that the Armenian-populated village of Getashen existed for at least 1,200 years.

The cemetery extends at the north-western extremity of the village, in a large plain slanting eastward and

<footnote n="365">365 National Archives of Armenia, fund 53, list 1 file 3436, p. 4.</footnote>

<footnote n="366">366 Ibid.</footnote>

<footnote n="367">367 For further details on the architecture of the local houses, see **Sargissian, M.**, idem, pp. 13-20.</footnote>
<figure><img src="image_502.png" /></figure>

surrounded by rocks on both sides. The area dominates its neighbourhood, enjoying a position higher than the local quarters.

The eastern part of the cemetery mostly comprises the earliest graves, the oldest dated memorial representing a cross-stone of 1173. The local khachkars and tombstones many of which are engraved with epitaphs are of great artistic value.

In the 1980s, we collected about 30 epitaphs carved as early as the 12th to 18th centuries. Those tracing back to the 19th to 20th centuries form a huge number; that is why, we are presenting only the most important of them:

4 lines in the Armenian original engraved on the lower part of a finely-adorned khachkar (120 x 74 x 16 centimetres) lying backwards and partly buried in the earth:

Թիւն ՈՒԲ (1173) էր: Ես Սիրանուն եւ Սէ/իրականգնեցար զէաչս ի քարէս/աւտուրի(ւն) Տ(է)ր Պետրուի: Եւ զէ/ս յիշեցէք......:

transl.: The year was 1173. We, Siranun and Mkhitar, erected this cross in memory of Father Petros. May you remember...

7 lines in the Armenian original incised into the cornice and lower part of a finely-decorated khachkar (210 x 80 x 25 centimetres) standing in its original place and bearing a relief of a horseman on its lower part:

Ես Էտգայր ... աղէս / :Խ: (40) մարդով առիզՂարապաղն / կամ(աւն) ա(ստուծոյ): /

(Թ)վ(ին) ՋՂԹ (1550) / էս Ազարէնի իր :Բ: (2) / էդրատովն ոդորմի / պապէք:

transl.: I, Etgayr ... Agha... by the will of God, I took Gharapagh with 40 people. In the year 1550. May you pray for Azaria and his two brothers.

3 lines in the Armenian original carved on the cornice and on both sides of the lower cross wing of an ornate khachkar (210 x 73 x 22 centimetres) standing in its original place and bearing three human reliefs on its lower part:

Ղազարս կա(ն)կ(նե)ցի խս(շէրս (ա)մէն, քվ(հն) Ո/Լ (1581):

transl.: I, Ghazar, erected these crosses. Amen. In the year 1581.

The Armenian original published in: Corpus..., part 5, p. 235 (this source has published only the year of the epitaph).

3 lines in the Armenian original engraved on the ornamented northern face of a tombstone (127 x 64 x 30 centimetres) whose southern face bears a weathered cross:

Ս(ուր)ք խաչս քարէսա(ւ)ս Սէլիքճանին, Էնալին, / քվ(հն) Ո/ԼԷ (1588):

transl.: May this Holy Cross protect Melikjan [and] Enal. In the year 1588.

A single epitaph engraved on the cornices of two khachkars (156 x 68 x 25 centimetres; 148 x 70 x 28 centimetres) standing on a common base:
<figure><img src="image_503.png" /></figure>

<figure><img src="image_504.png" /></figure>

<figure><img src="image_505.png" /></figure>

<figure><img src="image_506.png" /></figure>

<figure><img src="image_507.png" /></figure>

<figure><img src="image_508.png" /></figure>

<figure><img src="image_509.png" /></figure>

<figure><img src="image_510.png" /></figure>

<figure><img src="image_511.png" /></figure>
<figure><img src="image_512.png" /><figcaption>GETASHEN. Khachkars (No 1 -1173; Nos. 2, 3 - 16th cent.; No 4 - 17th cent.)</figcaption></figure>

Ես էտկար աղէս կանկ(ն)եցուցի |
խաչս իշա(տա)կ հաւրն իմ` Խոնին | և
մաւրն իմոյ` Քուլ|ին: Ես մե|ղաւոր |
Ազար/եայ:

transl.: I, Etkar Agha, erected this cross in
memory of my father Khon and my mother Kul. I,
sinful Azaria.

Note: The epitaph dates back to the 16th century.
<figure><img src="image_513.png" /></figure>

<figure><img src="image_514.png" /></figure>

<figure><img src="image_515.png" /></figure>

<figure><img src="image_516.png" /><figcaption>GETASHEN. Tombstones (16th to 17th cents.)</figcaption></figure>

<figure><img src="image_517.png" /></figure>

<figure><img src="image_518.png" /></figure>

<figure><img src="image_519.png" /></figure>

<figure><img src="image_520.png" /></figure>

A single line in the Armenian original incised into the cornice of a finely-adorned khachkar (175 x 83 centimetres) lying backwards on the ground:

Խ(ա)չս Թափուկնին:

transl.: This Cross [dedicated] to Tapuk.

Note: The epitaph dates back to the 16th century.

2 lines in the Armenian original carved on the cornice of an ornate khachkar (208 x 70 x 25 centimetres) lying sideways:

Խ(ա)չ(ս) փրկութի(ւն) | հոգոյն Տ(է)ր Աղազարին:

transl.: May this Cross save Father Aghazar's soul.

Note: The epitaph dates back to the 16th century.
<figure><img src="image_521.png" /><figcaption>GETASHEN. A khachkar (1581) and its traced copy</figcaption></figure>

<figure><img src="image_522.png" /></figure>

A single line in the Armenian original inscribed on the cornice of an ornamented khachkar (165 x 67 x 23 centimetres) standing in its original place and bearing a relief of a hunting scene on its lower part:

Խ(ա)չս Նագարին:

transl.: This Cross [dedicated] to Nazar.

Note: The epitaph dates back to the 16th century.

7 short lines in the Armenian original incised into a khachkar:

Ես Պապ/այճան | աղայ: Ե/ս կանգ/նեցոյց/ի
:Գ: խ(ա)չս | իշա/(տակ)...:

transl.: I, Papajan Agha, erected ...this cross in
memory of...

Note: We saw this ornate khachkar (16th to 17th centuries) and copied its epitaph in 1985. In 1989, however, we failed to find it in the cemetery: supposedly, it had been moved somewhere else or was simply lost.

Carved on a tombstone (147 x 45 x 20 centimetres) whose north-
ern face bears crosses and the southern one reliefs with an epitaph of
5 lines in the Armenian original:

Թ(վ)ին) ՌԾԱ (1602), | ես Ծեն|եմշես |
գ(ան)կ(նե)ցի ս(ուր)բ խ|/(ա)չս բար(ե)սու |
որողյն իմ՝ Աղային:

transl.: In the year 1602, I, Jenemshe, erected this Holy Cross in memory of my son Agha.

A single line in the Armenian original engraved on the upper edge of the northern face of a tombstone (137 x 44 x 27 centimetres) both of whose faces bear cross reliefs:

Այս է հ(ան)գի(ս)տ Սկը(ր)տ(ի)չ բէկին.
կ(ա)նգ(նեցի) ս(ն)ի(ր)բ խ(ա)չ(ս), թվ(ին) ՌԾԱ
(1602):

transl.: In this grave reposes Mkrtich Bey. This
Holy Cross was erected in the year 1602.
<figure><img src="image_523.png" /><figcaption>GETASHEN. A khachkar (16th cent.) and its traced copy</figcaption></figure>

<figure><img src="image_524.png" /></figure>

Incised into the edge of the ornamented southern face of a tombstone (133 x 57 x 20 centimetres) whose northern face is absolutely bare of reliefs:

Խ(ա)չս քարիխ(աւս) Գրիգորիս, քվ(ին) ՈՀԶ (1627): | Գոլում, | Էհդի/այար:

transl.: May this Cross protect Grigoris. In the year 1627. Golum, Ehdipar.

Note: The small and capital letters ‘Գ’ of the Armenian word ‘Գրիգորիս’ (‘Grigoris’) are carved in mirror reflection.

2 lines in the Armenian original carved on the northern face of a grave-stone (131 x 20 x 56 centimetres) both of whose faces are adorned with cross reliefs:

U(ուր)ք խ(ա)չս Տուրսնին, Եղին, Ծարին, | քվ(ին) ՈՀԶ (1631):

transl.: This Holy Cross [dedicated] to Tursun, Yeghi [and] Tzabr in the year 1631.

A single line in the Armenian original engraved on a tombstone (130 x 24 x 58 centimetres) both of whose faces are decorated with reliefs. The year is carved on its western narrow side:

Այս է հ(ա)նգ(ք)ստ Էրէվանեցի Գ-(ա)լո(տ)ս-տի որոի Պետր(ն)սին, | քվ(ին) Ո/ՂՔ (1643):

transl.: In this grave reposes Petros, the son of Galust from Erevan. In the year 1643.

Incised into a gravestone whose northern face bears some reliefs and the southern one is adorned with five crosses carved below an arcade. The year is in embossed letters:

ՈՂՔ (1643):

3 lines, in embossed characters, in the Armenian original carved on the southern face of a gravestone (125 x 28 x 61 centimetres) whose northern face has some cross reliefs carved below four arches:
<figure><img src="image_525.png" /><figcaption>GETASHEN. Khachkars (16th cent.)</figcaption></figure>

Ս(ո)ւր խաչս բարէխսո Հախնազարին, կո-
ղակիցն՝ Նանեն, որդի՝ Եավրին, Յարուր(ի-
նի): | Իշեցէր անարժան Յուհան կազմ|ող, |
թվ(ին) ՈՇն(1651):

transl.: May this Holy Cross protect Hakhna-
zar, his spouse Nane, [their] sons Yavr [and] Ha-
rutiun. May you remember worthless sculptor O-
han. In the year 1651.

3 lines in the Armenian original inscribed on the southern face of
a tombstone (170 x 32 x 79 centimetres):

Թվ(ին) ՈՇԻԲ (1673): | Այս է հանգիսոս Յետկարին, ս(ուր)բ խաչս բարիխոս հոգուն փ[ո]րկութի(ւն), յիշատակ Սէլիք Քամ(ա)լ(ին), | Աղասի Բէկ:

transl.: In the year 1673. In this grave reposes
Yetkar. May this Holy Cross protect [and] save his
soul. In memory of Melik Kamal [and] Aghasi Bey.

The Armenian original published in: Corpus..., part 5, p. 236 (the decipherment is incomplete).

Note: The letters of the epitaph are embossed, except for the first line. The last one is engraved in mirror reflection.

A single-line embossed epitaph incised into the northern face of
a tombstone (72 x 22 x 50 centimetres) whose southern face bears
three human reliefs (one of the figures is holding a saz in his hand)
and the northern one three crosses below an arcade:

Այս է հանգիսո Բարունանին, դուստր՝
Սէլիք Քամալին:

transl.: In this grave reposes Baruna, the daughter of Melik Kamal.

Note: Some letters are carved in mirror reflection. The epitaph dates back to the 17th century.
<figure><img src="image_526.png" /><figcaption>GETASHEN. Khachkars(the right one is dated 1550)</figcaption></figure>

2 lines in the Armenian original inscribed on the cornice of an ornate khachkar (95 x 55 x 30 centimetres):

Խ(ա)չս փրկական | Սէվելեկտեր հոգուն:

transl.: May this Cross save Sevlik's soul.

Note: The epitaph dates back to the 17th century.

A single line in the Armenian original engraved on the cornice of a finely-adorned khachkar (138 x 76 x 25 centimetres):

Ա(սունուա)ծ յիշէ: (Բա)ք(ե)[ս]քս(աւ)էս: Յիշողն:

transl.: May God remember. Protect. Those remembering.

Note: The epitaph dates back to the 17th century.

A single-line epitaph carved on the edge of the ornate southern face of a tombstone (146 x 53 x 26 centimetres) whose northern face is bare of reliefs:

Ս(ուր)ք խ(ա)չս ք(ա)րէքս(ա)ւս Ո-նուտ(ա)-մ(ի)ն:

transl.: May this Holy Cross protect Rustam.

Note: The epitaph dates back to the 17th century.

A single line in the Armenian original inscribed on the upper narrow part of a tombstone (110 x 45 x 21 centimetres) whose southern face is bare of reliefs and the northern one is adorned with four crosses below an arcade:

Այս է հանգիստ Ուլուքէ(կ)ին:

transl.: In this grave reposes Ulubek.

Note: The epitaph dates back to the 17th century.

A single line in the Armenian original carved on the flat northern face of a gravestone (143 x 55 x 25 centimetres) whose southern face is decorated with cross reliefs:

Ս(ուր)ք խ(ա)չս հ(ն)գու փրկուք(եան):

transl.: This Holy Cross [stands] for the salvation of the soul.
Note: The epitaph dates from the 17th to 18th centuries.

2 lines in the Armenian original incised into the northern face of a flat tombstone (163 x 77 x 28 centimetres):

Այս է հանգիստ Ովանէսին, կող(ա)կցին՝ Մարեան(ին), | որդի՝ Արութին. կակող՝ տապանիս, թվ(ին) ՈՇԿԲ (1713):

transl.: In this grave repose Ovanes, his spouse Marean [and] his son Arut. ... in the year 1713.

2 lines in the Armenian original engraved along the edge of the southern face of a gravestone (130 x 23 x 57 centimetres) whose northern face bears four cross reliefs carved below an arcade:

Յարուր(իւ)նս կանկ(նե)ցի ս(ու)ք խաչս բարէխսոս Եաւրին, որդի Հախնդագարին: | Թվ(ին) ՈՇԿԳ (1714):

transl.: I, Harutiun, erected this Holy Cross in memory of Hakhnazar's son Yavr. In the year 1714.

3 lines in the Armenian original incised into a simple stone slab (177 x 45 x 24 centimetres) buried in the earth:

Այս տապան Վարդ(ա)գ(ա)րին, | թվին ՈՇՀԱ (1722):

transl.: In this grave reposes Vardazar. In the year 1722.

Only the year is eligible in a weathered epitaph engraved on a rectangular stone slab mostly buried in the earth:

ՈՇՀՁ (1727):

An embossed epitaph, its ending weathered, carved on a smooth rectangular stone slab (167 x 64 centimetres) decorated with a band of woven ornaments:

Այս է հանգիս(տ) | Յակոբի որդի Ավանէս(ին), թվին ՈՇՀԹ (1730), | յիշ...:

transl.: In this grave reposes Hakob's son Avanes. In the year 1730...

3 lines in the Armenian original inscribed on the southern face of a tombstone (174 x 59 x 20 centimetres):

Այս է տապան Մղօգէցի Պետրոսի, | սա է որդի Կատավնէսանց | Սարգիսին, թվ(ին) ՈՄԺ (1761):

transl.: In this grave reposes Petros from Meghoz, who is the son of Sargis Katavnessiants. In the year 1761.

Note: 'Meghoz,' also referred to as 'Meghuz,' is Maghavuz Village located in Martakert District of Nagorno Karabakh.

Carved on a tombstone (141 x 39 x 20 centimetres):

Այս է տապան Մղուգէն | Քօրչին Սայակի որդի | տիր(ա)ցուն] Պետրոս(ի)ն, թվ(ին) ՈՄԿԷ (1818):

transl.: In this grave reposes Sexton Petros, the son of ... Sahak from Meghuz. In the year 1818.

Incised into a gravestone (161 x 56 centimetres):

Այս է տապան | Չարաբերք/ցէ Ականցէ | Սէրան Քօս/անց Անանի | որդի Խսաէլին, թվ(ին) Ո/ՄԿԷ (1818):

transl.: In this grave reposes Israel, the son of Seran Kokhiants Anan from Akana Village of Charabert. In the year 1818.

Inscribed on a tombstone (193 x 63 centimetres):

Այս է տապան | Մեծ Ծէնցի | Պապո(տ)մի որդի | Տանէլին, | թվ(ին) ՈՄՀ (1821):

transl.: In this grave reposes Taniel, the son of Papum from Metz Shen. In the year 1821.

Engraved on a gravestone (123 x 44 centimetres):

Այս է տապան | Խաչ(ա)տուրի | կողակից | Սէրուն, | թվ(ին) Ո/ՄՀԱ (1822):

transl.: In this grave reposes Khachatur's spouse Serun. In the year 1822.

Carved on a tombstone (115 x 37 centimetres):

Այս է տապան Չանքաղէ | քրոտ Ավետիսի որդի | Սարգի, թվ(ին). ՈՄՀԳ (1824):

transl.: In this grave reposes Atayil, the son of potter Avetis from Chantagh. In the year 1824.

Note: The deceased person was from Janyatagh (Jankatagh) Village of Jraberd District.

Inscribed on a gravestone:

Այս է տապան | Մօդօգէցի | Խաչատուրին, | որ է որդի Պողուց Յակոբին, | թվ(ին) ՈՄՀԴ (1825):

transl.: In this grave reposes Khachatur from Moghoz, who is the son of Poghuts Hakob. In the year 1825.

Carved on a tombstone (193 x 50 centimetres):

Այս է տապան | Պողօսի որդի | Մղօգէցի | Սարգիսին, | թվ(ին) ՈՄՀԷ (1828):

transl.: In this grave reposes Sargis from Meghoz, who is the son of Poghos. In the year 1828.

Engraved on a gravestone (164 x 65 centimetres):

Այս է տապան | Եօստուրի քոո | Չրըփքէցի | Բալապար(ի) որքի | Արութուն(ին), թվ(ն) | 1837:

transl.: In this grave reposes Arutun, the grand-son of Yokhtur and the son of Balapar from Cherpert. In the year 1837.

Note: 'Cherpert' is a distorted version of 'Charaberd,' which is equal to 'Jraberd.'

Incised into a tombstone (210 x 74 x 35 centimetres):

Այս է տապան Չալավանց Աքրեսի | որդի Առուստամին, Չարաբերդու | Ականեցի, որք հանդիպիր դուք զողորմի, | Ք(րիստո)ս եւ ձեզ ողորմեսցի: Առող երբայրն Յոհ(ան)ն(է)ս կոչի, | քողելով իր կողակից Անք(ա)ռ(ա)մն գսկից սրտի, | 1839 թվի:
<figure><img src="image_527.png" /><figcaption>GETASHEN. Partial views of the Jegharants' Cemetery, and the tombstone (1829) of Priest Israel</figcaption></figure>

<figure><img src="image_528.png" /><figcaption>GETASHEN. Yeghnasar Monastery seen from the south-west, north-east and south-east</figcaption></figure>

transl.: In this grave reposes Jalaviants Abres' son Arustam from Akan Village of Charaberd. May you who come across it pray for his soul and may Christ have mercy upon you. ... brother Hovhannes... leaving his spouse Antaram grief-stricken in the year 1839.

A single line in the Armenian original carved on the cornice of a khachkar (110 x 48 x 15 centimetres) leaning on one of the walls of Ziravard (Ziro) Hayrumian's house located in the centre of the village:

U(ηρ)ρ ѳυ(υ)χυ Uaue(ι)Gβι:.

transl.: This Holy Cross [dedicated] to Sadun.

Note: The epitaph dates back to the 17th century.

The cemetery of the Jaghариants extends on a small hill rising near the Jaghариants' houses, in a quar-

ter on the right bank of the river. The study of the local tombstones reveals that funerals were held there throughout the 19th and early 20th centuries.

3 lines in the Armenian original of an epitaph carved on one of the faces of a tombstone adorned with a verge:

Այս է տապան.... | ս(ր)բակրօն ս(է)ր Բարալին, որ է որդէ | ս(է)ր Օհանէսի, բլ(հն) ՈՒՀԸ (1829):

transl.: In this grave reposes righteous priest Israel, who is the son of Father Ohanes. In the year 1829.

The monastic complex of Yeghnasar is situated on the slightly slanting and north-facing slope of a mountain towering on the skirts of a forest about 1.5 kilometres south of Getashen. It comprises a church, a
<figure><img src="image_529.png" /><figcaption>GETASHEN. The church of Yeghnasar Monastery seen from the south-west and south-east. Partial views of its western facade</figcaption></figure>

gate and some monastic rooms, all of them dating back
to the period between the 17th and 18th centuries and
preserved standing until the deportation of Artsakh
Armenians. Several fragments of medieval khachkars
and others set in the church walls attest that originally
some older sanctuaries used to be located in the site of
these buildings. Unfortunately, the available ancient
and medieval sources keep silence about the
monastery of Yeghnasar; that is why, its history is very
scantily recorded. It is known that in the 18th century,
it had a monastic community and a scriptorium,
despite the unfavourable political situation marking
that period. In 1744 a 15th-century manuscript was
repaired there, its colophon stating the following with
that regard, "Mended with unspeakable difficulty in
bitter and harsh times... in the monastery of Yeghnasar,

where I lived together with the members of its com-
munity...”<fnref n="368" />

Comparatively greater in number are the archive do-
cuments of the 19th century which reveal the name of the
only church of the monastery and other details relating to
it. The sanctuary functioned until the early 19th century.<fnref n="369" />

An archive document of 1841 states the following
about the estates of Yeghnasar, "The finely-built mo-
nastery of Yeghnasar dedicated to Sourb Astvatzatzin
now stands derelict. It has some land of a hundred and
ten oravars costing two hundreds rubles. It also used to
possess an orchard that has turned barren."<fnref n="370" />

<footnote n="368">368 Mkhitar Anetsy. A Book of Universal History. Yerevan, 1983, p. 50, in Armenian.</footnote>

<footnote n="369">369 **Lalayan, Yer.**, idem, p. 138.</footnote>

<footnote n="370">370 National Archives of Armenia, fund 53, list 1 file 3798, pp. 64-65.</footnote>
Another archive document of 1853 reads, “Once this monastery ranked among the richest and most splendid sanctuaries of the region, boasting a great number of monks whose graves lie nearby. Its ramparts and other buildings are either semi-ruined or in a state of complete dilapidation, but the church has been thoroughly preserved. As attested by the inhabitants of the neighbourhood who put their signatures to this document, the monastery possessed some pastures, woods and arable lands extending within the following boundaries: the river of Gharabulagh Village in the east; Spitak Jur in the west; the site of Ghonja in the south, and a stone called Oshep in the north...”<fnref n="371" />

In 1886 the sanctuary possessed a wood and some arable lands.<fnref n="372" />

In the early 20th century, it was in a state of utter neglect: “This monastery, standing derelict since the beginning of this century, has been reduced to a pigsty.”<fnref n="373" />

A register of Gandzak’s monastic estates drawn up in 1910 reads, “At present this miserable monastery, that is sometimes visited by pilgrims, does not have a single income-yielding domain. The authorities launched legal proceedings against it and appropriated its forest covering about 800 dessiatinas. Now it has three old, dilapidated rooms.”<fnref n="374" />

<figure><img src="image_530.png" /></figure>

<figure><img src="image_531.png" /><figcaption>GETASHEN. The plan of Yeghnasar Monastery</figcaption></figure>

Comparing the state of Yeghnasar Monastery between the late 19th century and 1988, we come to the conclusion that it underwent almost no changes. In certain parts, however, it suffered destruction, evidently, caused by those searching for treasure there.

The available archive documents and scientific works suggest several names for the church of the

<figure><img src="image_532.png" /></figure>

<figure><img src="image_533.png" /></figure>

<figure><img src="image_534.png" /><figcaption>GETASHEN. A partial view of the monastic dwellings; the construction inscription of one of the rooms (1712), and part of the cornice of the southern facade of the church of Yeghnasar Monastery</figcaption></figure>

monastic complex: Sourd Astvatzatzin, St. Sargis<fnref n="375" /> and St. Elisha the Apostle.<fnref n="376" /> It represents a tri-nave basilica (exterior dimensions: 12.30 x 10.20 metres) of gable roof, its semi-circular vaults supported by vault-bearing arches resting on a pair of pillars. The monument, whose only entrance opens from the west, is entirely built of finely-cut stone and mortar, six windows providing it with illumination.

Exactly 10 metres south of the church, five vaulted rooms (exterior dimensions: 30.40 x 5.70 metres) extend east-westward together with two corridors.

<footnote n="371">³⁷¹ Idem, file 2742, p. 19.</footnote>

<footnote n="372">³⁷² National Archives of Armenia, fund 56, list 18, file 138, pp. 100-101.</footnote>

<footnote n="373">³⁷³ Lalayan, Yer., idem, p. 138.</footnote>

<footnote n="374">³⁷⁴ National Archives of Armenia, fund 56, list 6, file 775, p. 25.</footnote>

<footnote n="375">³⁷⁵ National Archives of Armenia, fund 56 list 6, file 775, p. 25.</footnote>

<footnote n="376">³⁷⁶ Barkhutariants, M., idem, p. 265.</footnote>
<figure><img src="image_535.png" /><figcaption>GETASHEN. Fragments of a khachkar set in the southern facade of the church of Yeghnasar Monastery (12th cent.). Reconstruction</figcaption></figure>

According to an inscription incised into the facade of one of them, they date back to 1712³⁷⁷ and are built of undressed stone and mortar.

West of the church, the semi-destroyed gate of the monastic complex is preserved. The southern wall of the sanctuary bears the fragments of a khachkar broken in two. Its stylistic and artistic peculiarities trace it back to the period between the 11th and 12th centuries.

A single line in the Armenian original of an inscription carved below the capital of the western pilaster of the church:

ՋՋԼ (1539):

The Armenian original published in: Corpus..., part 5, p. 237.

8 lines in the Armenian original engraved on the northern side of the church entrance:

Ի (20) հոպելեա/ն[է] ազ[ատար]/արի Գ (3) քու[ա]/համ(ա)րս մէկ .../տասին ի տարէ/կ վեր տա[ր] (1584). ես ան/արժան Տ(է)ր Ղազ/ար գի-րեց(հ):

transl.: ... 1584. I, worthless priest Ghazar, wrote.

The Armenian original published in: **Barkhutariants, M.**
Artsakh, p. 265; **Lalayan, Yer.** Gandzak District, p. 345; Corpus...,
part 5, p. 238.

Misreading: Lalayan deciphers the year as '1311.'

Note: According to the fifth part of Corpus Inscriptionum Armenicarum, the composition of the building and the style of the inscription are characteristic of the 16th century. The encoded year can be deciphered in the following manner: 1000+13+20+551=1584.

5 lines in the Armenian original inscribed on the southern side of the church entrance:

ԹՎ(ին) Ո-Ճ/ԼԵ (1686). ես ան[արժան] | Ովանէս երէց:

transl.: In the year 1686. I, worthless priest Ovanes.

The Armenian original published in: **Barkhutariants, M.**, ibid; **Lalayan, Yer.**, ibid; Corpus..., ibid.

Note: Lalayan offers an incomplete decipherment, with the name read as 'Movses.'

4 lines and a single encoded one in the Armenian original carved above the entrance of one of the rooms of the monastery:

Սեն(ե)ակ կերտե(ա)լ հրաշագան, վերնա-յարկօր եւ զանագան. սակս Տ(ի)ր(ա)մոր | սրրազ(ա)ն եւ զՂազարի Ա(ստուա)ծարան, | քվ(ին) Ո-ՃԿԱ (1712):

transl.: This splendid room was built with an upper storey in the year 1712, ...decorated with representations of the Holy Virgin and Ghazar the Theologian.

The encoded part reads:

Տ(է)ր Ղազար ծառայ Ա(ստուծո)յ:

transl.: God's servant Father Ghazar.

The Armenian original published in: **Lalayan, Yer.**, idem, p. 346 (the decipherment is incomplete); Corpus..., ibid.

A cryptogram incised into the facade-bearing stone of one of the rooms of the monastery:

Տ(է)ր Մկրտիչ ծառայ Ա(ստուծո)յ:

transl.: God's servant Father Mktich.

The Armenian original published in: Corpus..., ibid.

**A village site** called **Murtunis**, or **Mertsunis** (the toponym is first recorded in one of Catholicos Pilippos' (1632 to 1655) bulls<fnref n="378" /> is located 2.5 kilometres west of Getashen. It preserves a standing church with the following inscriptions:

13 lines in the Armenian original carved on the tympanum (170 x 74 centimetres) of the church:

ԹՎ(ին) ՉԼԴ- (1285) | կամաւն Ա(ստուծո)յ եւ հրամանաւ ս(ուր)ք | հայրապետին Տ(է)ր ըՍտեփանի, եպիսկոպոսութե(ան) Տ(է)ր Գրի-գորի եւ իշխանութե(ան) Սոմաճին, ես Յով|անէս ...անէոս երեց շինեց/աք գս(ուր)ք եկեղեցիս ի քարեխաւտութի(ւն) հոգ/ոյ եւ տուաք... | ... | ... | ... | յեկեղեցիս տվի զատիկ աւր ժամ ինձ առնեն | ով | խափանէ գիմ մեղացն տ(է)ր է:

<footnote n="377">³⁷⁷ Corpus..., part 5, p. 238. This part of the Corpus Inscriptionum Armenicarum contains five inscriptions which we found unchanged during our visit to the monument in 1989. They are deciphered absolutely correctly so that we did not find it expedient to republish them (idem, pp. 237-238).</footnote>

<footnote n="378">³⁷⁸ **Barkhutariants, M.**, idem, p. 48.</footnote>
<figure><img src="image_536.png" /></figure>

<figure><img src="image_537.png" /><figcaption>GETASHEN. The church of the village site of Mertsunis seen from the south-west and west. Eastward and westward views of the interior of the monument</figcaption></figure>

<figure><img src="image_538.png" /></figure>

<figure><img src="image_539.png" /></figure>

<figure><img src="image_540.png" /><figcaption>GETASHEN. The plan of the church of the village site of Mertsunis</figcaption></figure>

transl.: In the days of Bishop Grigor and Prince Somaj, in the year 1285 by the will of God and on the order of Holy Pontiff Stepan, I, Hovhanes ... priest had this holy church built for the repose of... May those who hinder it atone for my sins.

The Armenian original published in: **Barkhutariants**, M., idem, p. 267; Corpus..., part 5, pp. 245-246.

Note: M. Barkhutariants’ decipherment is incomplete.

3 lines in the Armenian original engraved on a khachkar fragment (40 x 48 centimetres) set in the eastern facade of the church:

...(ηρ)ρ ἐρηκ|ηρ(ψαγէρ), ρիւ...

transl.: ...those who worship...

Note: The epitaph dates back to the 13th century.

5 lines in the Armenian original incised into a stone set in the southern facade of the church:

Ես ...| զատիկ ի յիմ / հալալ ընչից միաբա/-նեցա ս(ուր)ք եկեղեցիս եւ | տմին ի տարոջ :Ա: (1) աւր |...:

transl.: I ... joined the community of this holy church with my honestly-earned means...

The Armenian original published in: Corpus..., part 5, p. 246.

Note: The epitaph dates back to the 13th century.

3 lines in the Armenian original engraved on the cornice and lower part of a khachkar set in the western facade of the church:

Ս(ուր)ք լս(ա)չս քար(եխ)ա(ι)ս Սխիք(ա)-ր(ի)ն եւ կողա(կց)ին | եւ Յուհանէսին մորն | Յուրացխանին, քվին Ո-ՔԸ (1639):

transl.: May this Holy Cross protect Mkhitar, his spouse and Hovhannes' mother Huratskhan. In the year 1639.

The Armenian original published in: Corpus..., ibid.
<figure><img src="image_541.png" /><figcaption>GETASHEN. The tympanum ¥1285" of the older church of the village site of Mertsunis. Cross-stones set in the walls of the church (13th to 17th cents.)</figcaption></figure>

<figure><img src="image_542.png" /></figure>

## GHADILI

Ghadili extends 3 kilometres south of the right bank of the river Kur, 32 kilometres north of the district centre, at an average altitude of 160 metres above sea level.

In the early 20th century, some cattle-breeding tribes, living in several winter encampments lying within 2 to 3 kilometres of each other, united and founded the present-day village.

The available data relating to the number of the local inhabitants 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>1886<sup>379</sup></td><td>37</td><td>139</td><td>91</td><td>230</td></tr><tr><td>1908<sup>380</sup></td><td></td><td></td><td></td><td>182</td></tr><tr><td>1914<sup>381</sup></td><td></td><td></td><td></td><td>137</td></tr></tbody></table>

<footnote n="379">379 A Statistical Survey..., pp. 76-77.</footnote>

<footnote n="380">380 Caucasian Calendar for 1910, p. 265.</footnote>

<footnote n="381">381 Caucasian Calendar for 1915, p. 131.</footnote>
## GHARABAGHLAR

The village is located near the left bank of the river Gandzak, 22 kilometres north of the district centre, between 230 and 240 metres of altitude above sea level.

The available data regarding the number of the local population are as follows: 61 houses with 370 inhabitants (226 males, 144 females) in 1886;<fnref n="382" /> 325 residents in 1907,<fnref n="383" /> and 502 in 1914.<fnref n="384" />

## GHARAYERI

The village is situated 23 kilometres north of the district centre, at an altitude of 248 to 258 metres above sea level.

It was founded in the Soviet years and was granted the status of township in 1960.<fnref n="385" />

## GHEREKHLI

The village lies 15 kilometres north of the district centre, at an altitude of 240 to 250 metres above sea level.

In the Soviet years, it was under the jurisdiction of the Village Council of Kovlersarli.

In 1886 the community of Gherekhli comprised 214 families with 1,087 inhabitants, including 655 males and 432 females.<fnref n="386" /> In 1907 it had a population of 1,315.<fnref n="387" />

## GHEZELJA

The village extends on the left bank of the river Artinajur, 10 kilometres north-west of the district centre, at an altitude of 620 to 700 metres above sea level.

It was founded in the late 19th century by some stock-breeding Turkish tribes which had shifted to a sedentary life.

The available data regarding the local population are as follows: 12 houses with 115 inhabitants (64 males, 51 females)<fnref n="388" /> in 1886, and 754 people in 1977.<fnref n="389" />

The Turkish cemetery of the village retains a tomb dating from the early 20th century as well as some gravestones engraved with epitaphs in Arabic Turkish and tracing back to the late 19th century.

## GHUSHKARA

The village is located 15 kilometres north of the district centre, at an altitude of 375 to 390 metres above sea level.

In 1977 it had a population of 454.<fnref n="390" />

<figure><img src="image_543.png" /></figure>

<figure><img src="image_544.png" /></figure>

<figure><img src="image_545.png" /></figure>

<figure><img src="image_546.png" /><figcaption>GHEZELJA. A Turkish tomb and gravestones (early 20th cent.)</figcaption></figure>

## HAJALI

**Location.** The village is situated in a plain 16 kilometres north-east of Gandzak City, within 28 kilometres of the district centre in the same direction, between 190 and 200 metres of altitude above sea level.

<footnote n="382">382 A Statistical Survey..., pp. 84-85.</footnote>

<footnote n="383">383 Caucasian Calendar for 1910, p. 271.</footnote>

<footnote n="384">384 Caucasian Calendar for 1915, p. 133.</footnote>

<footnote n="385">385 SAE, vol. 3, p. 61.</footnote>

<footnote n="386">386 A Statistical Survey..., pp. 82-83.</footnote>

<footnote n="387">387 Caucasian Calendar for 1910, p. 289.</footnote>

<footnote n="388">388 A Statistical Survey..., pp. 78-79.</footnote>

<footnote n="389">389 SAE, vol. 3, p. 162.</footnote>

<footnote n="390">390 SAE, vol. 3, p. 289.</footnote>
**Population.** As late as 1864, the local Turks still led a nomadic life. With this respect, a traveller reports some interesting details concerning his trip to the "village" of Hajali: "...will it take us long to reach the Tartar village?"

They answered my question in surprise, "It's a long time since we entered Hajali Village."

Can you imagine how very amazed I was to be assured by my guides that I was in a Tartar village, while what I saw was a bare steppe...

"Well, but what about the Tartars' dwellings, their household buildings, fields, workshops?..."

...pointing to some diggings we were passing by, they said, "Here are the dwellings we spend winters in. In summers we live in pens; that's why, we don't see any houses or other buildings now..."<fnref n="391" />

Several statistical sources provide the following data relating to the population of Hajali:

<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>392</sup></td><td>45</td><td>161</td><td>132</td><td>293</td></tr><tr><td>1907<sup>393</sup></td><td></td><td></td><td></td><td>338</td></tr><tr><td>1914<sup>394</sup></td><td></td><td></td><td></td><td>240</td></tr></tbody></table>

In the Soviet years, the village was under the jurisdiction of the Village Council of Lyak.

## HAJISHEN (HAJIKEND)

**Location.** The village is situated on the road leading to Lake Alharak, amidst deep forests 8 kilometres south of the district centre, at an altitude of 1,210 to 1,290 metres above sea level.

**A Historical Introduction.** A semi-ruined church and a cemetery of khachkars attest that it dates as far back as the Middle Ages. The first written source to mention 'Hajishin' is one of Catholicos Pilippos' (1638 to 1655) bulls.<fnref n="395" />

As described by some visitors, it "lies amidst a wood on the brink of a gorge and enjoys beautiful scenery..."<fnref n="396" />

"...the position of the area, the healthy air and water turn Hajishen into a true summer resort."<fnref n="397" />

<figure><img src="image_547.png" /></figure>

<figure><img src="image_548.png" /><figcaption>HAJISHEN (HAJIKEND). Partial views of the village (early 20th cent.)</figcaption></figure>

Taking into account the aforementioned geographical advantages of the area, in 1870 the local authorities, headed by Governor of Gandzak Butalov, decided to found a summer resort there for the officials and dignitaries of Gandzak.<fnref n="398" /> To carry out that plan, the local people were offered residence in the historical village site of Bakhshik: "Several years ago, this place was inhabited by the Armenians who scattered to various villages, leaving behind their houses as well as a ruined church and a cemetery lying around it."<fnref n="399" />

**Construction Activity.** The elevated part of the village turned into a summer resort and was named Verin Tagh. It was built with "...royal residences, its inhabitants comprising high-ranking officials such as the Governor and Deputy-Governor...,"<fnref n="400" /> whereas common Armenians who did not boast high position were not entitled to take up residence there.<fnref n="401" /> As for the village of Hajishen, it extended in Nerkin, i.e. 'Lower' Tagh, which still preserved its Armenian population.

<footnote n="391">³⁹¹ Meves, V., op. cit., in: "Kavkaz," 1865, No. 42, p. 231 (the original reads, "...скоро ли мы доедем до татарской деревни. Они, изумляясь моему вопросу, отвечали. "Да мы уже давно в деревне Гаджали". Можно себе представить, каково было мое удивление, когда мои вожатые среди голой степи уверяли меня, что я в татарской деревне!... -Где же дома, в которых живут татары? Где же их хозяйственныя обзаведения? Где же те сады, фабрики, сенокосы ... они указали на яму, к которой мы подъезжали -говоря. вот наши зимние дома, а летом мы живем на кочевках, и оттого-то теперь нельзя видеть ни домов, ни хозяйственных наших заведений, ни сенокосов").</footnote>

<footnote n="392">³⁹² A Statistical Survey..., pp. 84-85.</footnote>

<footnote n="393">³⁹³ Caucasian Calendar for 1910, p. 216.</footnote>

<footnote n="394">³⁹⁴ Caucasian Calendar for 1915, p. 106.</footnote>

<footnote n="395">³⁹⁵ Barkhutariants, M., idem, p. 48.</footnote>

<footnote n="396">³⁹⁶ "Nor-Dar," 1890, No. 125, p. 3.</footnote>

<footnote n="397">³⁹⁷ "Ardzagank," 1886, No. 19, p. 280.</footnote>

<footnote n="398">³⁹⁸ "Nor-Dar," 1885, No. 131, p. 2.</footnote>

<footnote n="399">³⁹⁹ "Ardzagank," 1886, No. 19, p. 280. In 1889 the author of another article wrote the following with this regard, "...Hajikyand used to be an Armenian-populated village which is attested by a semi-ruined Armenian church and a great number of ancient graves preserved there. In the course of time, however, the local people abandoned it and founded another village named Bakhshik within some 2 to 3 versts of it..." ("Nor-Dar," 1889, No. 144, p. 3).</footnote>

<footnote n="400">⁴⁰⁰ "Nor-Dar," 1885, No. 131, p. 2.</footnote>

<footnote n="401">⁴⁰¹ "Nor-Dar," 1890, No. 125, p. 3.</footnote>
In 1886 brothers Atayan from Gandzak pursued legal proceedings to take possession of the territory of the summer resort.<fnref n="402" />

By the late 19th century, Verin Hajikend had grown into a small town with a court, post office and telegraph-station functioning there in summers.<fnref n="403" /> It also had some hotels, that of A. Mirzoyants adding to their number in 1895.<fnref n="404" />

The available statistical data reveal that in the 19th century, Hajishen had a small number of **Armenian population:**

<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>405</sup></td><td>10</td><td>20</td><td>20</td><td>40</td></tr><tr><td>1845<sup>406</sup></td><td></td><td>30</td><td>30</td><td>60</td></tr><tr><td>1847<sup>407</sup></td><td></td><td>34</td><td>32</td><td>66</td></tr><tr><td>1849<sup>408</sup></td><td></td><td>51</td><td>56</td><td>107</td></tr><tr><td>1852<sup>409</sup></td><td></td><td>69</td><td>61</td><td>130</td></tr><tr><td>1861<sup>410</sup></td><td>10</td><td></td><td></td><td></td></tr><tr><td>1866<sup>411</sup></td><td>18</td><td>111</td><td>76</td><td>187</td></tr></tbody></table>

Despite that, however, it remained a purely Armenian village comprising between 25 and 30 Armenian houses until 1870.<fnref n="412" />

After 1870, the Upper Quarter, officially named Hajikend from its very foundation, was inhabited by people of different nationalities. Particularly great in number were the Russians who occupied a separate quarter. In 1885 they built a church and started preparing for its consecration to be held in July of the same year.<fnref n="413" />

Beginning with the late 19th century, some stock-breeding Turkish nomads could be seen in the vicinity of the village in the summer months: “A forest lying in the neighbourhood of Hajikend, particularly the site of Daghdan located on the road leading to Suluk Village, abound in hundreds of tents occupied by the Turkish Alachukhs.”<fnref n="414" /> According to a statistical register made up between 28 and 29 June 1892, the Turkish herdsmen totaled 631.<fnref n="415" />

As attested by the same source, the population of Hajishen-Hajikend represented the following picture: 585 Armenians; 478 Russians; 7 Armenian Catholics; 631 Shiah Muslims; 99 Lutherans; 56 Jews; 51 Roman

Catholics; 9 sectarians and 6 foreigners, with a total of 1,924 inhabitants (1,104 males, 820 females).<fnref n="416" />

During the Soviet period, Hajishen-Hajikend, which was predominantly populated by the Armenians and Russians until 1949, preserved its fame of summer resort. Despite the fact that later some Azerbaijanian families moved there from Soviet Armenia, the local Armenian residents, constituting about 60 houses, enjoyed majority among the representatives of other nationalities until 1988. Before the deportation, both the Lower and Upper Quarters still had some Armenian population.

One of the earliest archive documents to make mention of Hajishen's **parish church of St. Hovhannes** dates back to 1861.<fnref n="417" />

In 1883 Yelizavetpol inhabitant Hakob Hovakimian Paroniants applied to the spiritual authorities for permission to repair the semi-destroyed church of the village: “...to allow me to renovate the old dilapidated church of St. Hovhannes, which is a famous pilgrimage site, through my own means. I also intend to enclose its territory that covers fifteen sazhens in the north; twenty-six sazhens in the east, reaching the Royal Repository of Manuscripts; eleven and a half sazhens in the west, stretching up to a road, and ten sazhens in the south, extending to an old Armenian cemetery.”<fnref n="418" />

Unfortunately, however, in the spring of the same year “...resident of Yelisavetpol Hakob Hovakimian Paroniants, who planned to repair the semi-ruined church of Hajishen Village, has had an accident with his cart and died all of a sudden...”<fnref n="419" />

In 1884 Vicar of Yelisavetpol Diocese Anania Hamazaspiants the Archimandrite applied to Georgia and Imeret's Consistory, emphasizing the inconsolable state of St. Hovhannes Church: “...although it is greatly destroyed, its walls and pillars are still preserved and the same is true of its arches that have survived to the height of their capitals. Only the ceiling has collapsed, with its stones heaped inside the sanctuary. ...in the south of the church lie some Armenian graves, part of them covered with soil and others preserved in their original places. Some other graves located in the west of the church are buried under the earth...”<fnref n="420" />

In the same year (1884), Gandzak inhabitant Sargis Hovhannissian Atayants committed himself to repairing the church in July, but “being very busy, he had to postpone it ... and did not pursue its fulfillment even later.”<fnref n="421" />

In the late 1880s, the Armenians of Hajishen, who totaled about a hundred families in summer-time, made

<footnote n="402">402 “Ardzagank,” 1886, No. 19, p. 280.</footnote>

<footnote n="403">403 *Barkhutariants*, M., idem, pp. 271-272.</footnote>

<footnote n="404">404 “Nor-Dar,” 1895, No. 118, p. 3.</footnote>

<footnote n="405">405 *Collected Acts..., vol. 2*, p. 596.</footnote>

<footnote n="406">406 National Archives of Armenia, fund 53, list 1, file 3811, pp. 5-6.</footnote>

<footnote n="407">407 Idem, file 3814, pp. 95-96.</footnote>

<footnote n="408">408 Idem, file 3818, pp. 95-96.</footnote>

<footnote n="409">409 Idem, file 3819, pp. 105-106.</footnote>

<footnote n="410">410 Idem, file 3835, pp. 147-148.</footnote>

<footnote n="411">411 Idem, file 3848, p. 57.</footnote>

<footnote n="412">412 “Nor-Dar,” 1885, No. 191, p. 2.</footnote>

<footnote n="413">413 Ibid.</footnote>

<footnote n="414">414 “Nor-Dar,” 1895, No. 131, p. 2.</footnote>

<footnote n="415">415 “Nor-Dar,” 1892, No. 119, p. 2.</footnote>

<footnote n="416">416 Ibid.</footnote>

<footnote n="417">417 National Archives of Armenia, fund 53, list 1, file 3835, pp. 147-148.</footnote>

<footnote n="418">418 National Archives of Armenia, fund 56, list 12, file 402, p. 8.</footnote>

<footnote n="419">419 Idem, p. 11.</footnote>

<footnote n="420">420 Idem, p. 12.</footnote>

<footnote n="421">421 Idem, p. 23.</footnote>
every possible endeavour to renovate the ruined church, which enjoyed a wonderful position and “boasted a history of over a century, as attested by an inscription carved on its finely-cut stones...”<fnref n="422" />

They initiated fund-raising and collected “an amount which would certainly suffice to complete the renovation of the sanctuary together with the contribution the adjacent churches had pledged themselves to make...”<fnref n="423" />

Simeon Stepanian Arzumanians, who was from Gandzak but lived in Baku, intended to carry out the overhaul of St. Hovhannes Church with his own financial means.<fnref n="424" /> In contrast to Tiflis’ Consistory, however, in 1892 the governor of Yelizavetpol rejected his petition, “...expressing willingness to allocate a site in Hajishen Village if Arzumanians wished to cover all the expenses of the construction of a new church. Therefore, Tpkhis’ Armenian Consistory was assigned to order Yelisavetpol’s spiritual powers to see to it that Hajishen’s demolished church and the graves surrounding it were preserved as sacred sites. In case the Armenians spending summers there wished to have a church for their spiritual needs, they could apply for a site and erect a new one.”<fnref n="425" /> In his letter addressed to the Government, the governor also stated that “...Hajishen’s dilapidated church was planned to be replaced by an Orthodox one, but its grave-yard was to be thoroughly preserved...”<fnref n="426" />

According to engineer I. Vardanov’s estimate, the amount necessary for the construction of a new church totaled 10,000 rubles.<fnref n="427" />

Unfortunately, St. Hovhannes Church remained in the aforementioned state of utter dilapidation. Moreover, Priests Simeon Ter-Khachaturians and Anania Shirakuny found the sanctuary and the local graves destroyed in October 1892: “...visiting the summer resort of Hajishen, we found the local church totally demolished by some Turks who were Persian subjects: Hasan Husein oghli, Akhmet Husein oghli, Tazakh Akhmet oghli, Hanep Mamat Ali oghli and Narzhap Mamat oghli. To our question who had told them to destroy it, they answered that Yelisavetpol’s architect Marchenko had ordered them to do so, appointing Dimitri Zamet from Gandzak, a follower of the Greek faith, to supervise their work. Marchenko had also paid them for the complete destruction of the church. The workers who were to build an enclosure around the site of the ruined church and the graves opposed the afore-

mentioned supervisor’s involvement in the work. In the vicinity of the dilapidated church were uncovered another three cemeteries which were levelled with the ground, the remains of the deceased being scattered here and there...”<fnref n="428" />

Fund-raising for the purpose of renovating the monument was also held in 1894.<fnref n="429" />

## KAMO (BAGHSHIK, BAKHSHIK, HAJISHEN)

**Location.** The village lies at the north-eastern foot of Mount Pand, 11 kilometres south-east of the district centre, at an altitude of 1,170 to 1,230 metres above sea level.

**A Historical Introduction.** The medieval monuments preserved in its territory attest that it dates back to times immemorial.

The site of the present-day village, originally occupied by the historical village of Baghshik, lay derelict until the early 1870s, when some Armenians moved there from Hajishen (Hajikend) Village, that was gradually becoming a summer resort. Apart from Baghshik, the resettlers also used the name of Hajishen to refer to their new place of residence: “...some circumstances made them take up living near a small gorge lying in the vicinity of Suluk, within about four versts of their older village. The former inhabitants of Hajikend founded the village of Baghshik...”<fnref n="430" />

Some of the lands Baghshik possessed were located quite far from the village (for instance, it owned 320 dessiatinas of farming land in the site of Gyoran)<fnref n="431" /> so that the local people usually failed to till them under complicated political circumstances.

In 1926 the residents of Baghshik moved to a lower area where they founded the present-day village of Kamo: at first called Rikovka, it was renamed Tukhachevsk in 1930 and later Belyukherovka.<fnref n="432" /> On 16 April 1939, the village was officially renamed Kamo.<fnref n="433" />

Between 1870 and 1917, the local population grew almost twice as large as they were:

<table><thead><tr><th>Year</th><th>Houses</th><th>Males</th><th>Females</th><th>Total</th></tr></thead><tbody><tr><td>1872<sup>434</sup></td><td></td><td>107</td><td>92</td><td>199</td></tr><tr><td>1873<sup>435</sup></td><td></td><td></td><td></td><td>157</td></tr></tbody></table>

<footnote n="428">428 National Archives of Armenia, fund 56, list 12, file 402.</footnote>

<footnote n="429">429 “Kavkaz,” 1894, No. 206.</footnote>

<footnote n="430">430 “Nor-Dar,” 1885, No. 131, p. 2. The “Ardzagank” correspondent writes the following with this respect, “...it used to be a populous village, as attested by its grave-yard. Later, however, it was abandoned and lay derelict for a long time. Its present-day residents, who comprise 24 houses, resettled here several years ago from the village of Hajishen...Manas Bey Melik-Hovsepian now claims possession of the village lands” (“Ardzagank,” 1886, No. 20, p. 294).</footnote>

<footnote n="431">431 A-Do, idem, p. 333.</footnote>

<footnote n="432">432 As attested by local inhabitant Hrant Petrossian born in 1926.</footnote>

<footnote n="433">433 The Azerbaijanian SSR: Administrative-Territorial Division, p. 212.</footnote>

<footnote n="434">434 National Archives of Armenia, fund 53, list 1, file 3872, pp. 62-63.</footnote>

<footnote n="435">435 Idem, file 3862, pp. 58-59.</footnote>

<footnote n="422">422 “Mshak,” 1890, No. 85, p. 1.</footnote>

<footnote n="423">423 “Nor-Dar,” 1887, No. 138, p. 1.</footnote>

<footnote n="424">424 “Nor-Dar,” 1892, No. 113, p. 2.</footnote>

<footnote n="425">425 National Archives of Armenia, fund 56, list 12, file 402. Also see “Ararat,” 1892, pp. 556-557.</footnote>

<footnote n="426">426 National Archives of Armenia, fund 56, list 12, file 402.</footnote>

<footnote n="427">427 “Tifliski Listok,” 1896, No. 90, p. 2.</footnote>
<figure><img src="image_549.png" /><figcaption>KAMO (BAGHSHIK). The village seen from the south-east, south and south-west</figcaption></figure>

<table><tr><td>1875<sup>436</sup></td><td></td><td></td><td>168</td><td>1894<sup>452</sup></td><td>143</td><td>104</td><td>247</td></tr><tr><td>1876<sup>437</sup></td><td></td><td></td><td>174</td><td>1897<sup>453</sup></td><td>160</td><td>124</td><td>284</td></tr><tr><td>1877<sup>438</sup></td><td>98</td><td>82</td><td>180</td><td>1898<sup>454</sup></td><td>166</td><td>131</td><td>297</td></tr><tr><td>1878<sup>439</sup></td><td>99</td><td>84</td><td>183</td><td>1899<sup>455</sup></td><td>171</td><td>137</td><td>308</td></tr><tr><td>1881<sup>440</sup></td><td>108</td><td>91</td><td>199</td><td>1900<sup>456</sup></td><td>177</td><td>142</td><td>319</td></tr><tr><td>1882<sup>441</sup></td><td>104</td><td>97</td><td>201</td><td>1901<sup>457</sup></td><td>180</td><td>144</td><td>324</td></tr><tr><td>1883<sup>442</sup></td><td>106</td><td>96</td><td>202</td><td>1902<sup>458</sup></td><td>181</td><td>144</td><td>325</td></tr><tr><td>1885<sup>443</sup></td><td>115</td><td>78</td><td>193</td><td>1905<sup>459</sup></td><td>183</td><td>145</td><td>328</td></tr><tr><td>1886<sup>444</sup></td><td>38</td><td>141</td><td>264</td><td>1906<sup>460</sup></td><td>197</td><td>158</td><td>355</td></tr><tr><td>1887<sup>445</sup></td><td></td><td>112</td><td>194</td><td>1907<sup>461</sup></td><td></td><td></td><td>303</td></tr><tr><td>1888<sup>446</sup></td><td></td><td>119</td><td>207</td><td>1908<sup>462</sup></td><td>32</td><td>128</td><td>242</td></tr><tr><td>1889<sup>447</sup></td><td></td><td>118</td><td>208</td><td>1909<sup>463</sup></td><td></td><td>229</td><td>164</td></tr><tr><td>1890<sup>448</sup></td><td></td><td>122</td><td>225</td><td>1910<sup>464</sup></td><td></td><td>151</td><td>276</td></tr><tr><td>1891<sup>449</sup></td><td></td><td>127</td><td>220</td><td>1912<sup>465</sup></td><td></td><td>243</td><td>125</td></tr><tr><td>1892<sup>450</sup></td><td></td><td>140</td><td>241</td><td>1914<sup>466</sup></td><td></td><td></td><td>424</td></tr><tr><td>1893<sup>451</sup></td><td></td><td>142</td><td>243</td><td>1917<sup>467</sup></td><td>170</td><td></td><td>410</td></tr><tr><td></td><td></td><td></td><td></td><td></td><td></td><td></td><td>1,423</td></tr></table>

<footnote n="436">436 Idem, file 3866, pp. 44-45.</footnote>

<footnote n="437">437 Idem, file 3868, pp. 57-58.</footnote>

<footnote n="438">438 Idem, file 3869, pp. 54-55.</footnote>

<footnote n="439">439 Idem, file 3870, pp. 22-23.</footnote>

<footnote n="440">440 Idem, file 3873, pp. 27-28.</footnote>

<footnote n="441">441 Idem, file 3874, p. 30.</footnote>

<footnote n="442">442 Idem, file 3875, pp. 56-57.</footnote>

<footnote n="443">443 Idem, file 3877, p. 29.</footnote>

<footnote n="444">444 A Statistical Survey..., pp. 86-87. Another source reports 24 houses ("Ardzagank," 1886, No. 20, p. 294).</footnote>

<footnote n="445">445 National Archives of Armenia, fund 53, list 1, file 3880, p. 72.</footnote>

<footnote n="446">446 Idem, file 3882, p. 130.</footnote>

<footnote n="447">447 Idem, file 3884, pp. 226-227.</footnote>

<footnote n="448">448 Idem, file 3887, p. 149.</footnote>

<footnote n="449">449 Idem, file 3889, p. 148.</footnote>

<footnote n="450">450 Idem, file 3891, p. 120.</footnote>

<footnote n="451">451 Idem, file 3895, pp. 77-78.</footnote>

<footnote n="452">452 Idem, file 3896, pp. 72-73.</footnote>

<footnote n="453">453 Idem, file 3899, pp. 146-147.</footnote>

<footnote n="454">454 Idem, file 3897, p. 168.</footnote>

<footnote n="455">455 National Archives of Armenia, fund 53, list 1, file 3903, pp. 126-127.</footnote>

<footnote n="456">456 Idem, file 3905, pp. 90-91.</footnote>

<footnote n="457">457 Idem, file 3906, pp. 96-97.</footnote>

<footnote n="458">458 Idem, file 3907, pp. 22-23.</footnote>

<footnote n="459">459 Idem, file 3912, pp. 265-266.</footnote>

<footnote n="460">460 Idem, file 3915, p. 24.</footnote>

<footnote n="461">461 National Archives of Armenia, fund 56, list 1, file 240, p. 2.</footnote>

<footnote n="462">462 National Archives of Armenia, fund 56, list 1, file 559, p. 9.</footnote>

<footnote n="463">463 National Archives of Armenia, fund 56, list 18, file 764, p. 116.</footnote>

<footnote n="464">464 National Archives of Armenia, fund 53, list 1, file 3917, pp. 56-57.</footnote>

<footnote n="465">465 Idem, file 3919, pp. 61-62.</footnote>

<footnote n="466">466 Caucasian Calendar for 1915, p. 84.</footnote>

<footnote n="467">467 Avetissian, M. M., idem, p. 166. These numbers seem exaggerated and untrustworthy.</footnote>
<figure><img src="image_550.png" /></figure>

<figure><img src="image_551.png" /></figure>

<figure><img src="image_552.png" /></figure>

<figure><img src="image_553.png" /></figure>

<figure><img src="image_554.png" /></figure>

<figure><img src="image_555.png" /></figure>

<figure><img src="image_556.png" /></figure>

<figure><img src="image_557.png" /></figure>
<figure><img src="image_558.png" /><figcaption>KAMO (BAGHSHIK). Partial views of Sourd Amenaprkich Church, and khachkars set in its walls</figcaption></figure>

**The Last Days of Kamo Armenians.** On 8 March 1990, the last remaining inhabitants of the village comprised 12 Armenians who addressed a letter to the Assembly of the People's Deputies of the USSR, des-

cribing their critical situation. On the same day (8 March), 20 lorries of Azeris broke into Azat and Kamo Villages under the leadership of Russian soldiers commanded by Colonel General Shatalin. They drove away
<figure><img src="image_559.png" /></figure>

<figure><img src="image_560.png" /></figure>

<figure><img src="image_561.png" /></figure>

<figure><img src="image_562.png" /></figure>

<figure><img src="image_563.png" /></figure>

<figure><img src="image_564.png" /></figure>

<figure><img src="image_565.png" /></figure>

<figure><img src="image_566.png" /></figure>

<figure><img src="image_567.png" /></figure>
<figure><img src="image_568.png" /></figure>

<figure><img src="image_569.png" /></figure>

<figure><img src="image_570.png" /><figcaption>KAMO (BAGHSHIK). Khachkars set in the walls of Sourd Amenaprkich Church</figcaption></figure>

<figure><img src="image_571.png" /></figure>

<figure><img src="image_572.png" /></figure>

<figure><img src="image_573.png" /><figcaption>KAMO (BAGHSHIK). A partial view of the older part of the cemetery, and a tombstone (1856)</figcaption></figure>

the last residents of both villages and took possession of them,<fnref n="468" /> the deportees finding refuge in Getashen, where they stayed until its fall in May 1991.<fnref n="469" />

Before that displacement, the village site of Baghshik retained a semi-ruined church that evidently dated back to the 17th century. Its walls bore some older fragments and khachkars attesting that the village once had an earlier church.

That sanctuary, mentioned by the name of Sourd Amenaprkich in an archive document of 1885,<fnref n="470" /> represented a uni-nave vaulted structure (exterior dimensions: 17.40 x 8.65 metres) of gable roof, with its only

<figure><img src="image_574.png" /><figcaption>KAMO (BAGHSHIK). The plan of Sourd Amenaprkich Church</figcaption></figure>

<footnote n="468">⁴⁶⁸ “Hayk,” 1990, No. 6, p. 1, in Armenian.</footnote>

<footnote n="469">⁴⁶⁹ **Karapetian, S.** Truth at least for History. In: “Orer,” 1997, No. 16, pp. 2-3, in Armenian.</footnote>

<footnote n="470">⁴⁷⁰ National Archives of Armenia, fund 53, list 1, file 3877, p. 29.</footnote>
entrance opening from its southern facade. The vault,
now lying in ruins, used to be supported by arches rest-
ing on two pairs of pilasters. The sanctuary had six
windows, three of them opening from the east, two
from the south and one from the west. The entrance and
the eastern window of the southern facade were recon-
structed in the late 19th century. The entire monument
was built of undressed stone and mortar, except for the
cornerstones that were finely-cut. Its walls bore more
than ten ornate khachkars and several tombstones dat-
ing from the 12th to 17th centuries. Some of them were
engraved with inscriptions which are presented below:

2 lines in the Armenian original carved on the cornice and both sides of the upper cross wing of a khachkar (100 x 60 x 18 centimetres):

Խ(ա)չս փրկուրի(ւն) հնգ(ւ)ն Թրվէտին,
բվ(բն) Ոթ (1553):

transl.: *This Cross [stands] for the salvation of*
*Trvet's soul. In the year 1553.*

2 lines in the Armenian original engraved on both sides of the upper cross wing of a khachkar (129 x 65 x 23 centimetres) set outside the western facade of the church:

Թվ(բն) Ո.Գ (1554):

transl.: *In the year 1554.*

2 lines in the Armenian original incised into the cornice of a khachkar (82 x 52 x 16 centimetres) set in the church entrance:

U(ուր)բ խ(ա)չս Էտգար(բն), Եղես/ապետ(բն), բվ(բն) ՈՀԹ (1630):

transl.: *This Holy Cross [dedicated] to Edgar,
Yeghisabet. In the year 1630.*

A single line in the Armenian original inscribed on the cornice of a khachkar (124 x 68 centimetres) set in the northern wall of the church:

Խ(ա)չս Ծահ(բն)՝...:

transl.: *This Cross [dedicated] to Shah (?).*

2 lines in the Armenian original engraved on the cornice of a khachkar (97 x 57 x 16 centimetres) lying amidst ruins inside the church:

U(ուր)բ | խ(ա)չս | Մար|եան|ին, Ամ|քրին, |
Գ-ո(ւ)լ/ումին, / Աղա/պէկ|ին:

transl.: *This Holy Cross [dedicated] to Marean,
Amir, Gulum, Aghabek.*

A single line in the Armenian original carved on the cornice of a khachkar (91 x 51 x 14 centimetres):

Խ(ա)չս Ոհանին:

transl.: *This Cross [dedicated] to Ohan.*

2 lines in the Armenian original inscribed on both sides of the lower cross wing of a khachkar set in the eastern corner of the southern wall of the church:

Խ(ա)չս փրկ/ուրին հնգ(ոյ)...:

transl.: *This Cross [stands] for the salvation of
the soul...*

2 lines in the Armenian original carved on the lower part of a khachkar (97 centimetres long) set in the eastern corner of the southern wall of the church:

Խ(ա)չս հնգնի | ...ին:

transl.: *This Cross [is dedicated] to the soul*
*of...*

4 lines in the Armenian original engraved on both sides of the cross wings of a khachkar (118 x 52 x 16 centimetres) set below the eastern window of the church, in the bema:

Խ(ա)չս Սէս/էր/սէր/էր/ն | հն/գ(ոյ)...:

transl.: *This Cross [is dedicated] to Mkhitar's soul...*

A single line in the Armenian original incised into the cornice of a khachkar (84 x 53 centimetres) placed inwardly below the western wall of the church:

U(ուր)բ խ(ա)չս Հոռումին ք(ա)րէխ(աւս է):

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

2 semi-distorted lines in the Armenian original carved on the cornice of a khachkar (96 x 63 centimetres) set inwardly in the northern wall of the church:

Խ(ա)չս փրկ(ուրին)... | ...եային:

transl.: *This Cross [stands] for the salvation of...*

The cemetery of Baghshik extends on a slanting mountain slope and occupies a large area. It retains a considerable number of undressed stone slabs as well as several finely-finished grave-stones dating back to the 19th century. One of them is engraved with the following epitaph:

Այս է տապան լուսահնգի Գանջունահանգի Հաջիզեղի քնակիչ Միրզի որդի Յոհանէսին, վախճան է, որ է Ծաղարանց, 1856 ամի 7 իմքի(°) ամսի:

transl.: *In this grave reposes Hovhannes of
blessed memory, the son of Mirza Jagh variants
from Hajigegh of Ganja Province. Died on the 7th
of ... 1856.*

## KHACHAKAP-ARMAVIR
(KUSHCHI-ARMAVIR)

**Location.** The village lies in a plain adjoining the right bank of the river Kurak, 14 kilometres south-east of the district centre, between 940 and 1,060 metres of altitude above sea level.

**Foundation.** It was established in 1884 by 30 Armenian families which had left Khachakap (Ghushchi, Kushchi) because of the shortage of arable lands. The site they had chosen for further residence was occupied by "...Tiflis-based Mr. Pavli Khan's estate named 'Gharabulagh.' It forms part of Gandzak Diocese and extends within a distance of 70 to 75 versts of Khachakap. The soil of the area as well as its healthy air and water made the resettlers buy that territo-
<figure><img src="image_575.png" /><figcaption>KHACHAKAP-ARMAVIR</figcaption></figure>

(KUSHCHI-ARMAVIR). The project of a church to be built in the village (1896)

tory for about 30 thousand rubles and build their homes there...”<fnref n="471" />

Within several years, the Armenians paid back the debt they had borrowed to pay for their newly-founded village; moreover, they carried out large-scale construction in the newly-founded village so that visitors and the inhabitants of the neighbourhood could not hide their surprise at it: “These people, comprising 25 families mostly from Khachakap, moved to this village belonging to the late Mr. Melik-Beglariants due to the lack of land in their former place of living. It is already ten years since these peasants, who were almost in abject poverty, purchased a land of three thousand dessiatinas for thirty thousand rubles, but within this short period of time, they paid back their debt at the expense of the income yielded by their forest. Apart from possessing fields and mountain encampments, they also hold control over a group of Turkish houses. The inhabitants of Getashen and Gharabulagh, who constitute 500 houses, with their fields adjoining these large lands, are now greatly puzzled and perplexed. A handful of people managed to buy these lands and pay back their debt, something they had not been able to do! Moreover, they were busy building fine-looking houses with tiled roofs, something rare in the quarter of Igirmidort. ...Today they even think of erecting a church and have selected a very convenient site in the village for that purpose... The village, which originally did not have a name of its own, is now called Armavir, which sounds alien to the Armenians who are accustomed to referring to it by the Turkish name of Ghushchi... ...our villagers have conveyed the water of a fine spring from a remote place, spending quite a large amount of money on it.”<fnref n="472" />

The available sources have preserved only scanty statistical reports relating to the **population** of the purely Armenian-inhabited village of Kushchi-Armavir. Despite this, however, the existing data reveal that

its residents continuously increased between the 1890s and 1910s:

<table><thead><tr><th>Year</th><th>Houses</th><th>Males</th><th>Females</th><th>Total</th></tr></thead><tbody><tr><td>1896<sup>473</sup></td><td>25</td><td></td><td></td><td></td></tr><tr><td>1907<sup>474</sup></td><td></td><td></td><td></td><td>261</td></tr><tr><td>1908<sup>475</sup></td><td>28</td><td>169</td><td>127</td><td>296</td></tr><tr><td>1914<sup>476</sup></td><td></td><td></td><td></td><td>353</td></tr><tr><td>1917<sup>477</sup></td><td>40</td><td></td><td></td><td>243</td></tr></tbody></table>

After the deportation of 1989, most of the Armenians of Kushchi-Armavir resettled in the sub-district of Vardenis located in Gegharkunik Marz of the Republic of Armenia.

A Patriarchal bull issued on 20 December 1913 permitted the opening of a **parish school** in Nor Armavir Village.<fnref n="478" />

By 1896 the plan and estimate of expenses of the construction of the future **church** had been finally worked out. Its trustees stated that “...besides the

<figure><img src="image_576.png" /><figcaption>KHACHAKAP-ARMAVIR</figcaption></figure>

(KUSHCHI-ARMAVIR). The village seen from the south

<footnote n="473">473 Ibid.</footnote>

<footnote n="474">474 National Archives of Armenia, fund 56, list 1, file 240, p. 2.</footnote>

<footnote n="475">475 National Archives of Armenia, fund 35, list 1, file 559, p. 8. According to another statistical source of 1908, Kushchi-Armavir had 204 residents (Caucasian Calendar for 1910, p. 186).</footnote>

<footnote n="476">476 Caucasian Calendar for 1915, p. 90.</footnote>

<footnote n="477">477 Avetissian, M. M., ibid.</footnote>

<footnote n="478">478 “Ararat,” 1914, p. 6.</footnote>

<footnote n="471">471 “Nor-Dar,” 1892, No. 52, p. 2.</footnote>

<footnote n="472">472 “Nor-Dar,” 1896, No. 139, p. 3.</footnote>
amount necessary for the purchase of stone and lime, we also need three thousand rubles which we can hardly raise..."<fnref n="479" />

The expenses of the entire work totaled 3,096 rubles 4 kopecks.<fnref n="480" />

Indeed, it would take a long time to complete the sanctuary, but the delay of work was not due to any building problems. Being a newly-founded village, Nor Armavir had not been officially registered and given status yet so that first of all, the local people had to obtain permission for the erection of the monument: "...let the residents of that village know that the construction of the church cannot be allowed, for the appropriate bodies of power have not officially approved the establishment of Norashen-Khachakap Village."<fnref n="481" />

Permit for the foundation of the church was granted only after 1903.<fnref n="482" />

In 1914 leader of Gandzak Diocese Bishop Levon blessed the newly-erected sanctuary,<fnref n="483" /> which closed on the order of the Soviet authorities in 1928.<fnref n="484" />

## KHANLAR (HELENENDORF)

**Location.** Khanlar is situated on the right bank of the river Gandzak, 9 kilometres south of Gandzak City, between 650 and 700 metres of altitude above sea level.

**Foundation.** The site of present-day Khanlar City used to be occupied by a settlement whose date of foundation remains obscure. In 1804 it provided a place of living for some stock-breeding Turks comprising 25 houses with 104 inhabitants.<fnref n="485" /> The authorities planned to allocate the site of Khanakhlar to the Armenians for the establishment of a village,<fnref n="486" /> but it was delivered to some German resettlers who laid the foundations of the future colony there between 1817 and 1819: "...it was named after Duchess of Mecklenburg and Schwering Helen Pavlovna."<fnref n="487" />

The available sources are not unanimous in mentioning the exact year of the establishment of the settlement, but probably, it dates back to 1819.<fnref n="488" />

The Armenians of Gandzak showed a most benevolent attitude towards the German resettlers. With that regard, Governor of Georgia Major General Khaven wrote the following in a letter (3 February 1819) addressed to Caucasian Vice-Roy A. P. Yermolov, "...the Armenians of Yelizavetpol gave a friendly welcome to the immigrants from Vurtenberg. Some of them even provide these people with food absolutely free of charge, rendering some other services to them. With this letter, I express my gratitude to Yelisavetpol's Armenian population for their praiseworthy attitude."<fnref n="489" />

**Construction Activity.** From the very day of its foundation, Helenendorf had a well-worked out plan. According to a traveller who visited the colony in 1886, it represented a fine-looking settlement "...with regular streets, houses and gardens."<fnref n="490" />

In the late 1890s, the village was described in the following manner, "Regular, wide, straight and old streets that are about a verst long, both their sides planted with aspens, poplars and pine-trees imparting particular attractiveness to the colony. Almost in the centre rises a church built of finely-cut red stone, in the Gothic style. It is adjoined by a two-year state unisex school on one side, and a fine, two-floor house with a small garden on the other... ...The houses range from single- to three-storey ones, with large yards and small kitchen gardens in front of them."<fnref n="491" />

**Population. The Germans.** The 1,440 families, which left Vurtenberg in 1817 and resettled in Helenendorf, comprised both adventurers and people who had left their homeland out of certain religious motives.<fnref n="492" />

In the course of time, the colony was inhabited by Armenians and people of other nationalities so that in 1898 it consisted of 1,806 Germans as well as 30 Armenian, 10 Turkish and 5 Russian houses.<fnref n="493" />

<table><thead><tr><th>Year</th><th>Houses</th><th>Males</th><th>Females</th><th>Total</th></tr></thead><tbody><tr><td>1894</td><td>494</td><td>200</td><td></td><td></td></tr><tr><td>1898</td><td>495</td><td></td><td></td><td>1,806</td></tr><tr><td>1908</td><td>496</td><td></td><td></td><td>2,234</td></tr></tbody></table>

<footnote n="479">⁴⁷⁹ National Archives of Armenia, fund 53, list 1, file 3340, p. 7.</footnote>

<footnote n="480">⁴⁸⁰ Idem, p. 29.</footnote>

<footnote n="481">⁴⁸¹ National Archives of Armenia, fund 56, list 1, file 9524, p. 11.</footnote>

<footnote n="482">⁴⁸² Idem, p. 9.</footnote>

<footnote n="483">⁴⁸³ National Archives of Armenia, fund 409, list 1, file 2644, p. 22.</footnote>

<footnote n="484">⁴⁸⁴ National Archives of Armenia, fund 409, list 1, file 2658, p. 12.</footnote>

<footnote n="485">⁴⁸⁵ Collected Acts..., vol. 2, p. 596.</footnote>

<footnote n="486">⁴⁸⁶ "Nor-Dar," 1891, No. 167, p. 3.</footnote>

<footnote n="487">⁴⁸⁷ "Meghu Hayastani," 1874, No. 19, p. 3.</footnote>

<footnote n="488">⁴⁸⁸ A record states the following with this connection, "On 12 May, the German inhabitants of Helendorf held a solemn celebration of the 75th anniversary of the foundation of their colony dating from 1819..." ("Nor-Dar," 1894, No. 84, p. 1). Another source reads, "...The small German colony of Helendorf, established in 1825, is famous for the diligence of its inhabitants..." ("Nor-Dar," 1890, No. 119, p. 2).</footnote>

<footnote n="489">⁴⁸⁹ National Archives of Armenia, fund 57. list 2, file 4, p. 1 (the Russian original reads, "...Елисаветпольские армяне приняв Виттембергских колонистов дружелюбным образом, некоторые из них снабжают сих новых поселенцев без получения платы съестными припасами и оказывают другие возможные пособия. Я за удовольствие себе поставляю объявить Елисаветпольскую Армянскому обществу ...сию бумагу мою благодарность за таковой похвальный поступок...`).</footnote>

<footnote n="490">⁴⁹⁰ "Ardzagank," 1886. No. 19, p. 280.</footnote>

<footnote n="491">⁴⁹¹ Lalayan, Yer, idem, p. 354.</footnote>

<footnote n="492">⁴⁹² A Collection of Materials for the Description of the Tribes and Localities of Caucasia (hereinafter: A Collection...). Part 29, Tiflis, 1901, p. 1, in Russian.</footnote>

<footnote n="493">⁴⁹³ Idem, p. 10.</footnote>

<footnote n="494">⁴⁹⁴ "Ardzagank," 1894, No. 58, p. 2.</footnote>

<footnote n="495">⁴⁹⁵ A Collection..., p. 10.</footnote>

<footnote n="496">⁴⁹⁶ Caucasian Calendar for 1910, p. 251.</footnote>
*The Armenians.* The early Armenian resettlers arrived in Helenendorf in the 1860s. As stated in an archive document of 1902, "...more than thirty-five people from Gandzak City, the adjacent and remote villages as well as some other places took up residence here..."<fnref n="497" />

In 1891 "Helenendorf had a permanent Armenian population of 30 houses, whose number increased tenfold in summer, for the village was a beloved summer resort among the wealthy inhabitants of Gandzak..."<fnref n="498" />

In 1898 Echmiatzin's spiritual powers agreed to rent out 33 dessiatinas<fnref n="499" /> of the site of Arablu, belonging to Gandzak's St. Hovhannes Church, to Helenendorf Armenians for a place of living, but the transaction was delayed and finally annulled.<fnref n="500" />

In 1906 the Armenians of Helendorf again applied to the spiritual authorities who met their petition and allocated them a plot of 15 dessiatinas for an annual rent of 500 rubles.<fnref n="501" />

The available statistical data relating to the number of the Armenians of Helenendorf Colony between the late 19th and early 20th centuries 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>1893<sup>502</sup></td><td>60</td><td></td><td></td><td></td></tr><tr><td>1897<sup>503</sup></td><td>65</td><td></td><td></td><td></td></tr><tr><td>1906<sup>504</sup></td><td></td><td>219</td><td>140</td><td>359</td></tr><tr><td>1907<sup>505</sup></td><td></td><td></td><td></td><td>255</td></tr><tr><td>1910<sup>506</sup></td><td></td><td>71</td><td>38</td><td>109</td></tr><tr><td>1925<sup>507</sup></td><td>90</td><td></td><td></td><td></td></tr></tbody></table>

**Schools.** The exact year of the opening of Helenendorf's **Armenian school** remains vague. In September 1890, the local Armenians, who were highly concerned about the education of their younger generation, invited Ghazakh inhabitant Ghukas Ter-Davtiants, a graduate of Tiflis' Nersissian School, to work there as a teacher.<fnref n="508" />

In 1894 the institution, which had functioned the previous year<fnref n="509" /> as well, had a teacher and 30 pupils.<fnref n="510" />

In 1886 Helenendorf had two **German schools**,<fnref n="511" /> one for males and the other for females. In 1890 these institutions had 250 pupils together.<fnref n="512" />

The issue of building an **Armenian church** in Helenendorf was discussed as early as 1891,<fnref n="513" /> but that intention was not carried out for the simple reason that the entire territory of the colony belonged to the state: "...the lands of the German colony being considered state property, they had been given to the resettlers only for provisional use. There was no unoccupied space, and the Germans were not entitled to sell either their lands or any part of their settlement..."<fnref n="514" />

In 1893 a rented room served the Armenians as a prayer-house,<fnref n="515" /> but it was in an inconsolable state: "Instead of a church, the Armenians have only a prayer-house placed in a dirty shop..."<fnref n="516" />

In 1899 "...the Armenian inhabitants of Helendorf attended Sourd Astvatzatzin Church of the city's Norashen Quarter for their spiritual needs. As for divine service, it was held in a temporary prayer-house located in the colony."<fnref n="517" />

In 1902 the spiritual powers met the petition of Helendorf's Armenian community and a Patriarchal bull permitted them to have the altar-stone of their prayer-house blessed.<fnref n="518" />

**Priests.** Devoid of a spiritual shepherd from 1895 until at least 1898, the Armenians of the colony had appeared in a state of utter desperation: "...absolutely stripped of the encouraging influence of the service of our holy church, we are surrounded by Germans. Witnessing the indifference our spiritual leaders have displayed in the recent three years towards our efforts to have a priest of our own, they are doing their utmost to attract the weakest of us into the bosom of their Protestant church..."<fnref n="519" />

In 1898 Sexton Ghazaros Ter-Hovsepian Yengibar-ants' candidacy was put forward for priesthood, but his ordination was delayed. In the meantime, the Armenian community of Helenendorf appointed Prior Theodosios Shirakuny of Khachakap's Sourd Targmanchats Monastery as their provisional spiritual shepherd, but the Very Reverend failed to perform his duties due to the distance separating the colony from that village.<fnref n="520" />

A year later, parish priest of Khachakap Grigor Ter-Hovhannissian was appointed to serve Helenendorf's Armenian community.<fnref n="521" />

<footnote n="497">497 National Archives of Armenia, fund 56, list 6, file 437, p. 42.</footnote>

<footnote n="498">498 "Nor-Dar," 1891, No. 167, p. 3.</footnote>

<footnote n="499">499 "Murj," 1898, No. 4, p. 565.</footnote>

<footnote n="500">500 National Archives of Armenia, fund 461, list 1, file 15, p. 1. In another source we find that the Armenians of Helenendorf gave up the idea of settling down in Arablu due to some unfavourable conditions (National Archives of Armenia, fund 56, list 18, file 337, p. 15).</footnote>

<footnote n="501">501 National Archives of Armenia, fund 461, list 1, file 15, pp. 4, 7-8, 11.</footnote>

<footnote n="502">502 "Nor-Dar," 1893, No. 39, p. 1.</footnote>

<footnote n="503">503 National Archives of Armenia, fund 461, list 1, file 10, p. 1.</footnote>

<footnote n="504">504 National Archives of Armenia, fund 53, list 1, file 3915, p. 24.</footnote>

<footnote n="505">505 National Archives of Armenia, fund 56, list 1, file 240, p. 2.</footnote>

<footnote n="506">506 National Archives of Armenia, fund 53, list 1, file 3917, pp. 55-56.</footnote>

<footnote n="507">507 National Archives of Armenia, fund 409, list 1, file 2635, p. 8.</footnote>

<footnote n="508">508 National Archives of Armenia, fund 461, list 1, file 5, p. 61.</footnote>

<footnote n="509">509 "Ardzagank," 1894, No. 58, p. 2.</footnote>

<footnote n="510">510 National Archives of Armenia, fund 53, list 1, file 3896, p. 34.</footnote>

<footnote n="511">511 "Ardzagank," 1886, No. 19, p. 280.</footnote>

<footnote n="512">512 "Ardzagank," 1894, No. 58, p. 2.</footnote>

<footnote n="513">513 "Nor-Dar," 1891, No. 167, p. 3.</footnote>

<footnote n="514">514 National Archives of Armenia, fund 461, list 18, file 435, p. 23.</footnote>

<footnote n="515">515 "Nor-Dar," 1893, No. 49, p. 1. Also see Lalayan, Yer., idem, p. 354.</footnote>

<footnote n="516">516 "Ardzagank," 1894, No. 58, p. 2.</footnote>

<footnote n="517">517 National Archives of Armenia, fund 461, list 1, file 10, p. 18.</footnote>

<footnote n="518">518 National Archives of Armenia, fund 461, list 18, file 435, p. 72. Also see "Ararat," 1902, p. 984.</footnote>

<footnote n="519">519 National Archives of Armenia, fund 461, list 1, file 10, p. 20.</footnote>

<footnote n="520">520 Ibid.</footnote>

<footnote n="521">521 Idem, p. 23.</footnote>
Finally, in 1900 the spiritual authorities met the local Armenians' petition and ordained Ghazaros Ter-Hovsepian Yengibariants, who served there until at least 1905. In 1904 Father Ghazaros received a gilded silver breast cross and Catholicos Mktich's bull for his noble service and devotion.<fnref n="522" />

Helenendorf's **German church** represented a monument of finely-cut red stone.<fnref n="523" /> A traveller who visited the colony in 1886 writes, "...In the centre of the village towers a magnificent church of finely-finished stone. It has a beautiful dome and a belfry..."<fnref n="524" />

Some sources have preserved the year of its construction: "...they have a strongly-built stone church dating from 1854 A.D."<fnref n="525" />

**The Colony in the Soviet Years.** In 1931 Helenendorf had a population of 4,305. Ten years later, however, it was stripped of its German residents who were exiled to Kazakhstan. In 1970 the former German colony, whose name had changed into Khanlar,<fnref n="526" /> represented a city mostly inhabited by Turks who amounted to 12,700.<fnref n="527" />

With the deportation of the Armenian inhabitants of Khanlar between 1988 and 1989, it turned into a purely Turkish settlement.

**Archaeological Monuments.** The neighbourhood of present-day Khanlar abounds in tumuli dating as far back as the Bronze Age. In 1899 German archaeologist E. Resler excavated and studied part of them: "I started my excavations with the interesting burial mounds preserved near the colony of Helenendorf. In 1899 I unearthed 29 barrows on the right bank of the river Gandzak: as attested by the archaeological finds, they trace back to the Bronze Age. The work was a great success. The burial mounds, that represented monuments of coarse sand and pebble having different dimensions, contained between 1 and 3 graves, filled with sand and stone (very few of them were covered with slabs). The skeletons lay backwards, or sideways, huddled up or in a sitting position. In one of the graves, the deceased person lay his face downward, with a jug on both sides of his waist bones. The majority of the graves had a north-west-southeast-facing position. The study of the skulls revealed that the dead were of Aryan origin. Almost all the graves contained various sacrificed animals as well as a great amount of pottery

which were supposed to satisfy the deceased people's needs in their after-life."<fnref n="528" />

The archaeological finds included ornate bronze necklaces with remnants of chains, needles, enameled buttons, stone spearheads and various other articles. In the autumn and winter of the same year, Resler excavated another 18 tumuli.<fnref n="529" />

**A village site called Aghasibeklu** is located on an old road leading from Gandzak to Banants, 4.5 kilometres west of the district centre.

## KIYASLI

The village is located 20 kilometres north-west of the district centre, at an average altitude of 240 metres above sea level.

It was founded in the late 19th century by some Turkish herdsmen who had changed to a sedentary life.

The available data on the number of the local population represent the following picture: 15 houses with 71 inhabitants in 1886;<fnref n="530" /> 115 residents in 1908,<fnref n="531" /> and 46 in 1914.<fnref n="532" />

## KOLAYIR

The village lies 20 kilometres north-east of the district centre, between 260 and 270 metres of altitude above sea level.

It had 22 houses with 87 inhabitants (47 males, 40 females) in 1886,<fnref n="533" /> and 163 residents in 1908.<fnref n="534" />

<footnote n="522">522 Idem, file 12, p. 53.</footnote>

<footnote n="523">523 "Nor-Dar," 1890, No. 119, p. 2.</footnote>

<footnote n="524">524 "Ardzagank," 1886, No. 19, p. 280.</footnote>

<footnote n="525">525 National Archives of Armenia, fund 56, list 6, file 437, p. 42. Also see Lalayan, Yer. Gandzak District, p. 146. According to another source, the church was built in 1859 (Fatullayev, Sh. S., idem, p. 439).</footnote>

<footnote n="526">526 Grand Soviet Encyclopedia, vol. 24, Moscow, 1932, pp. 497-498.</footnote>

<footnote n="527">527 Soviet Armenioan Encyclopedia, vol. 5, Yerevan, 1979, p. 13.</footnote>

<footnote n="528">528 Resler, E., op. cit., in: "Kavkaz," 1903, No. 173, p. 2 (the Russian original reads, "...Сперва я начал раскопку интересных курганов близ колонии Еленендорф. В 1899 году я открыл на правом берегу реки Гянджи 29 курганов, заключавших в себе могилы, которые по находкам должны быть отнесены к т. н. бронзовому веку. Раскопки увенчались прекрасным результатом. Курганы различных размеров, возведенные большею частью из жесткаго глинистаго песка и речных камней, содержали обыкновенно от 1 до 3 грунтовых могильных ям. Редко могила была крыта плитами, наполнены же оне были песком и камнями. Костяки лежали или на спине, или на боку в согнутом положении, или же наконец в сидячем положении. В одном случае покойник лежал на животе, лицом к земле а кистями прикасаясь к двум сосудам, стоявшим по обемим сторонами в области плеч. Преобладающее направление могил и костяков было с. 3. - ю. в. Черепа покойников дали возможность вывести заключение о культурном народе арийскаго происхождения. Почти в каждой могиле были найдены также остатки разнообразных жертвенных животных, наполнявших часть многочисленных сосудов, помещенных около мертвецов для их продовольствия на пути в загробную жизнь...").</footnote>

<footnote n="529">529 Resler, E., op. cit., in: "Kavkaz," 1903, No. 179, p. 2.</footnote>

<footnote n="530">530 A Statistical Survey..., pp. 86-87.</footnote>

<footnote n="531">531 Caucasian Calendar for 1910, p. 291.</footnote>

<footnote n="532">532 Caucasian Calendar for 1915, p. 143.</footnote>

<footnote n="533">533 A Statistical Survey..., pp. 80-81.</footnote>

<footnote n="534">534 Caucasian Calendar for 1910, p. 283.</footnote>
## KOSHK

**Location.** The village is situated 4 kilometres south of the district centre, at an altitude of 990 to 1,060 metres above sea level.

**A Historical Introduction.** It is mentioned in one of Catholicos Pilippos' (1632 to 1655) bulls among numerous other Armenian villages of Gandzak Province.<fnref n="535" />

**Population.** In the early 19th century, Koshk represented a purely Armenian village: in 1804 it had 7 houses with 17 inhabitants, including 10 males and 7 females.<fnref n="536" />

It remains unknown when exactly Koshk was stripped of its Armenian residents: it must have occurred not later than 1839, as from that year onwards, it is not mentioned in any of the existing numerous statistical registers. Most probably, it was invaded and devastated during the Persian incursion of 1826, as it was located close to Gandzak City.

For many decades following its depredation, the village remained uninhabited, as attested by a visitor who saw it in 1885, "Not far from the site of the chapel lie the ruins of a village which must have had a princely summer residence. At present it is called Koshk among the people of the neighbourhood."<fnref n="537" />

The remains of the aforementioned **chapel** can be found on the edge of the ancient road of Murut-Hajishen extending through a thick forest, hardly a kilometre south of Koshk. They include the inscribed tympanum of a medieval church together with the fragments of several ornate khachkars.<fnref n="538" /> Unfortunately, this place, known by the name of *Koshki Matur*, i.e. 'Chapel of Koshk,' was frequented by those searching for hidden treasure there.

The first researcher who visited it writes, "We saw the stone remnants of an Armenian chapel, together with some big and small khachkars, in a thick forest on the left of a path, on the road leading from Murut to Getashen. Nobody could tell us what the name of the chapel was, for it was a long time since it was destroyed. A fragment broken off the facade of its entrance was engraved with the following..."<fnref n="539" />

Bishop Barkhutariants, who visited the site some 5 to 6 years later, writes, "There is a ruined chapel named Keoshk in a thicket, on the road between the villages of Hajikyand and Mrut. It retains an inscribed fragment of stone..."<fnref n="540" />

6 lines in the Armenian original carved on the aforementioned fragment of tympanum:

Ի քիւն Հայոց ՉԹ (1260) / կամաւն Ա(ստու-ծո)յ եւ ողորմ|ութեամբ Ք(րիստոս)ի ամենակալին... / շինեցի զեկեղեցիս առա/ջնորդութ(եամ)բ S(է)բ Ովանիսի, / պարոնութ(եամ)բ Քագրայ-ղի:

*transl.: In the year 1260 of the Armenian era by the will of God and grace of Almighty Christ... I built this church in the days of Father Ovanis and Mr. Bagrayd.*

The Armenian original published in: "Ardzagank," 1886, No. 20, p. 294 (the decipherment of the year is wrong). **Barkhutariants, M.** Artsakh, p. 272 (the year is deciphered as '1457').

Note: The year '1260' was deciphered by S. Barkhudarian, who also read the name of the builder ("...I, Sargis...") and the continuation of the inscription (Corpus..., part 5, p. 230).

A single line in the Armenian original incised into the upper edge of the tympanum:

Հաստատեցի զյայտն(ութեան)...

*transl.: ...revelation...*

The Armenian original published in: Corpus..., ibid.

10 lines in the Armenian original inscribed on the left edge of the tympanum:

Ա(ստուա)ծ ողո(րմեայ) | Մսիր/արա, որ | աւգնեց | եկեղեց|ոյս ու |... որ աւգնեացն շատ. Ակորո... տ(է)ր:

*transl.: May God have mercy upon Mkhitar, who helped the church...*

The Armenian original published in: Corpus..., ibid.

9 lines in the Armenian original engraved on the right edge of the tympanum:

Ա(ստուա)ծ ողորմե(ա)յ | Մսիրարչի, | որ աւգնե(ա)ց | զեկեղեցոյս |...|...|...|...:

*transl.: May God have mercy upon Mkhitarich, who helped the church...*

The Armenian original published in: Corpus..., ibid.

5 lines in the Armenian original carved on the lower part of a khachkar lying in the south-west of the village site:

Թիւ ՈԼԳ (1184), ես Պաղոս եւ Սահակ կանգնեցար զխաչս | ի բարէխասութիւն հաւրեղար մերո Բարդի վարդապետի եւ հաւր մեր(ո) Ակորա, որ երկրպագէր իշեցէր ի Ք(րիստո)ս, աղաչեմ(ք):

*transl.: In the year 1184 Sahak and I, Poghos, erected this cross in memory of our uncle, Archimandrite Barsegh, and our father Akob. May you pray for the repose of their souls.*

The Armenian original published in: Corpus..., part 5, p. 229.

34 lines in the Armenian original carved on the southern narrow side of an ornate khachkar lying near a spring called Khachi Jur ('Water of the Cross'), 15 metres east of the church (the marginal letters are distorted):

(Փ) դառն եւ ին(ե/դ) ժամանակի(ն) | (Ռ)րում խոռվ(ք) | բազմաց դի(մ/եր) ի վրաց քրիս/տոնէ-

<footnote n="535">535 **Barkhutariants, M.**, idem, p. 48.</footnote>

<footnote n="536">536 Collected Acts..., vol. 2, p. 596.</footnote>

<footnote n="537">537 "Ardzagank," 1886, No. 20, p. 294.</footnote>

<footnote n="538">538 We visited this ancient site in 1980 and 1887.</footnote>

<footnote n="539">539 "Ardzagank," 1886, No. 20, p. 294.</footnote>

<footnote n="540">540 **Barkhutariants, M.**, idem, p. 272.</footnote>
հց, տագն(ակ/ան) եւ ης ουστήρ (αυταγν)ακια-
νιορλεύμβρ | (Uj) եւ ρωγαντ/ρην ψρωγ (Lωχω)
ωj եւ ή... | ...Պարսից | ...Հայոց տ(եատ)ն Յու-
հանդ/υ ... յառաջնորդ/ուր(եամ)բ u(ուր)բ ού-
η(μυ) | ... | ... | ... | ... | ... | ...կան/(գնեց)η qu(ուր)բ
Գրիգորυ ή ρωρλίμυ/(ω)τυούρη(ιν) հաւր | ήνη
Գրիգոր | եւ մաւր ինոյ | ... | (որր) գերկրպա/գէք
գըեց ... | ...յաղաւր(υ) | (η)շեսիր:

transl.: In harsh and bitter times, when turmoil reigned in Christian Georgia and no aid reached there... by the support of God and Georgian King Lasha... Father Hovhannes... erected this cross, dedicated to St. Grigor, in memory of my mother and my father Grigor... May you pray for the repose of our souls.

The Armenian original published in: Corpus..., part 5, pp. 230-231.

KOVLARSARLI

The village lies 23 kilometres north of the district cen-
tre, at an altitude of 240 to 250 metres above sea level.

In the late 19th century, it belonged to eight Turkish
landowners.<fnref n="541" />

The available scanty statistical data relating to the
number of the local population between the 19th and
20th centuries 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>542</sup></td>
      <td>163</td>
      <td>671</td>
      <td>542</td>
      <td>1,213</td>
    </tr>
    <tr>
      <td>1908<sup>543</sup></td>
      <td></td>
      <td></td>
      <td></td>
      <td>1,150</td>
    </tr>
    <tr>
      <td>1914<sup>544</sup></td>
      <td></td>
      <td></td>
      <td></td>
      <td>1,095</td>
    </tr>
    <tr>
      <td>1977<sup>545</sup></td>
      <td></td>
      <td></td>
      <td></td>
      <td>914</td>
    </tr>
  </tbody>
</table>

In the Soviet years, Kovlarsarli was under the juris-
diction of the Village Council of Gherekhli.

KYURAK-BASAN

The village, whose exact location remains
unknown, is allegedly situated east of Gandzak City.
An archive document of 1839 mentions it as an Arme-
nian-inhabited village having a church (Sourb Astva-
tzatzin) and a priest (Ohan Ter-Arakeliants).<fnref n="546" />

LAHIJ

This small Turkish village extends on the south-fac-
ing slope of a gorge lying on the left bank of the river Ge-
tishinaget, 13 kilometres north-west of the district centre,
at an altitude of 750 to 800 metres above sea level.

It was founded in the Soviet years and had a popu-
lation of 357 in 1981.<fnref n="547" />

LYAK

**Location.** The village lies within 2 kilometres of the left bank of the river Gandzak, 16 kilometres northwest of Gandzak City, within 27 kilometres of the district centre in the same direction, at an altitude of 190 to 200 metres above sea level.

Before the 1870s, its site served as a winter encampment for some cattle-breeders who gradually shifted to a sedentary life and founded a settlement there.

The available statistical data regarding the number
of the local **population** between the 19th and 20th cen-
turies 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>548</sup></td>
      <td>30</td>
      <td>54</td>
      <td>50</td>
      <td>104</td>
    </tr>
    <tr>
      <td>1886<sup>549</sup></td>
      <td>61</td>
      <td>198</td>
      <td>155</td>
      <td>453</td>
    </tr>
    <tr>
      <td>1908<sup>550</sup></td>
      <td></td>
      <td></td>
      <td></td>
      <td>340</td>
    </tr>
    <tr>
      <td>1914<sup>551</sup></td>
      <td></td>
      <td></td>
      <td></td>
      <td>208</td>
    </tr>
    <tr>
      <td>1981<sup>552</sup></td>
      <td></td>
      <td></td>
      <td></td>
      <td>633</td>
    </tr>
  </tbody>
</table>

A village site called Gharasakhkal used to be
located on the right bank of the river Kur, 13 kilome-
tres north of Lyak. At present it lies buried under the
water reservoir of Mingechaur.

Below the village were found some large ruins
which were considered to be the remnants of an
Armenian city site, as attested by the local Turks.

In the late 19th century, Gharasakhkal Yeri belon-
ged to Turkish bey Beyuk-Bey Aghasi.<fnref n="553" />

It comprised 118 families (369 males, 313 females) in 1886,<fnref n="554" /> and 767 inhabitants in 1914.<fnref n="555" />

MARTUNASHEN (GHARABULAGH)

**Location.** The village, whose historical name has
not been preserved, extends on the west-facing slope of
a gorge lying on the right bank of one of the right trib-
utaries of the river Kurak, 15 kilometres south-east of
the district centre, at an altitude of 1,010 to 1,140
metres above sea level.

**A Historical Introduction.** The construction inscription of a church (1675) standing in the centre of the village mentions it by the name of Gharabulagh, which is also found in an archive document of 1750, “Head of Gharabulagh Village Nikoghayos.”<fnref n="556" />

It is traditionally assumed that “...this village used
to comprise 500 houses, but its inhabitants emigrated to
Georgia to escape Persian tyranny. Many people from
other villages of the district joined them: the ruins of

<footnote n="541">541 National Archives of Armenia, fund 93, list 1, file 388, pp. 11-12.</footnote>

<footnote n="542">542 A Statistical Survey..., pp. 82-83.</footnote>

<footnote n="543">543 Caucasian Calendar for 1910, p. 292.</footnote>

<footnote n="544">544 Caucasian Calendar for 1915, p. 143.</footnote>

<footnote n="545">545 SAE, vol. 3, p. 191.</footnote>

<footnote n="546">546 National Archives of Armenia, fund 53, list 1, p. 10.</footnote>

<footnote n="547">547 SAE, vol. 6, p. 172.</footnote>

<footnote n="548">548 Collected Acts..., vol. 2, p. 596.</footnote>

<footnote n="549">549 A Statistical Survey..., pp. 86-87.</footnote>

<footnote n="550">550 Caucasian Calendar for 1910, p. 311.</footnote>

<footnote n="551">551 Caucasian Calendar for 1915, p. 153.</footnote>

<footnote n="552">552 SAE, vol. 6, p. 211.</footnote>

<footnote n="553">553 National Archives of Armenia, fund 93, list 1, file 388, pp. 38-39.</footnote>

<footnote n="554">554 A Statistical Survey..., pp. 82-83.</footnote>

<footnote n="555">555 Caucasian Calendar for 1915, p. 136.</footnote>

<footnote n="556">556 “Ararat,” 1914, p. 741.</footnote>
<figure><img src="image_577.png" /><figcaption>MARTUNASHEN. The village seen from the side of Yeghnasar Monastery (from the west)</figcaption></figure>

their houses can still be seen here and there. In the '20s of the 19th century, when stability was restored in the region, most of them, including four families from our village, returned to their homes from the Georgian village of Bolnis. Sev Saki, a 95-year-old man who survived that repatriation, remembers that upon their return, they found their native village devastated by the Turks, and its main church turned into a cattle-house filled with dirt..."<fnref n="557" />

In the late 19th century, Gharabulagh was under the jurisdiction of Luarsab and Pavel Melik-Beglarian together with Manashid, Buzlukh and Sarisu.<fnref n="558" />

**Construction Activity.** A visitor who saw the village in the late 19th century writes, “Thanks to its posi-

tion, the village is quite clean... On the whole, its houses represent ordinary dwellings, but they also comprise some fine two-floor residences."<fnref n="559" />

The available statistical data indicate that the **local population** continually increased between the 19th and 20th centuries:

<table><thead><tr><td>Year</td><td>Houses</td><td>Males</td><td>Females</td><td>Total</td></tr></thead><tbody><tr><td>1832<sup>560</sup></td><td></td><td>30</td><td>19</td><td>49</td></tr><tr><td>1841<sup>561</sup></td><td>4</td><td>6</td><td>7</td><td>13</td></tr><tr><td>1851<sup>562</sup></td><td>4</td><td>30</td><td>37</td><td>67</td></tr><tr><td>1876<sup>563</sup></td><td></td><td></td><td></td><td>174</td></tr></tbody></table>

<footnote n="557">557 "Nor-Dar," 1894, No. 73, p. 3.</footnote>

<footnote n="558">558 National Archives of Armenia, fund 93, list 1, file 388, pp. 61-62.</footnote>

<footnote n="559">559 Lalayan, Yer., idem, p. 333.</footnote>

<footnote n="560">560 National Archives of Armenia, fund 93, list 1, file 50, p. 394.</footnote>

<footnote n="561">561 National Archives of Armenia, fund 56, list 1, file 350, p. 47.</footnote>

<footnote n="562">562 National Archives of Armenia, fund 56, list 1, file 2596, p. 93.</footnote>

<footnote n="563">563 National Archives of Armenia, fund 56, list 1, file 6775, pp. 115-116.</footnote>
<figure><img src="image_578.png" /></figure>

<figure><img src="image_579.png" /><figcaption>MARTUNASHEN. The village seen from the west and south</figcaption></figure>

<table><tr><td>1886<sup>564</sup></td><td>41</td><td>155</td><td>148</td><td>303</td></tr><tr><td>1889<sup>565</sup></td><td></td><td>161</td><td>146</td><td>307</td></tr><tr><td>1894<sup>566</sup></td><td>40</td><td></td><td></td><td></td></tr><tr><td>1901<sup>567</sup></td><td></td><td>226</td><td>212</td><td>438</td></tr><tr><td>1908<sup>568</sup></td><td></td><td></td><td></td><td>583</td></tr><tr><td>1914<sup>569</sup></td><td></td><td></td><td></td><td>685</td></tr><tr><td>1917<sup>570</sup></td><td>80</td><td>387</td><td>269</td><td>656</td></tr><tr><td>1918<sup>571</sup></td><td>80</td><td>387</td><td>269</td><td>656</td></tr></table>

**Sourb Astvatzatzin Church**, which is situated in the centre of the village, represents a tri-nave basilica built of dressed stone and mortar, with its entrance opening from its western facade. Its vault-bearing arches, that lie below a gable roof, rest on three pairs of pilasters and pilasters. A vestry of rectangular plan can be seen on each side of the semi-circular eastern bema. The font is in its traditional place, i.e. in the northern wall. The sanctuary is illuminated through 10 windows, 4 of them opening from the south, 3 from the east, 2 from the north, and 1 from the west. Its cornerstones and most important junctions are finely-dressed stone.

Sourb Astvatzatzin Church boasts a rich lapidary heritage.

<footnote n="564">564 A Statistical Survey..., pp. 88-89.</footnote>

<footnote n="565">565 National Archives of Armenia, fund 56, list 1, file 8583, pp. 46-47.</footnote>

<footnote n="566">566 "Nor-Dar," 1894, No. 73, p. 3.</footnote>

<footnote n="567">567 National Archives of Armenia, fund 56, list 14, file 205, pp. 241-242.</footnote>

<footnote n="568">568 Caucasian Calendar for 1910, p. 271.</footnote>

<footnote n="569">569 Caucasian Calendar for 1915, p. 133.</footnote>

<footnote n="570">570 Avetissian, M. M., idem, p. 166.</footnote>

<footnote n="571">571 National Archives of Armenia, fund 150, list 1, file 59, p. 4.</footnote>
<figure><img src="image_580.png" /><figcaption>MARTUNASHEN. A local quarter adjoining Sourd Astvatzatzin Church; this monument seen from the south-west and south; details of its western facade</figcaption></figure>

<figure><img src="image_581.png" /></figure>

10 lines in the Armenian original carved on a finely-cut rectangular stone placed a little above the tympanum of the western facade:

Շնորհոք ամենակալին. մե(ն)ք Ղարապուլախի ժող(ո)վուրդս, մեծ | եւ փոքր շինեցինքս(ուր)ք եկեղեցիս յիշ(ա)տ(ա)կ հոգոց մեքոց եւ ամ(ենայն) ննջեցելոց, ի հ(այ)ր(ա)պ(ե)տութե(ա)ն Տ(եառ)ն Պետրոսի, ի | թագաւորութե(ա)ն Պարսից Շահ Սի(ւ)էմանի, (ի) խանութե(ա)ն. երկրիս եւ Ե(ո)տուրլու խանին եւ պար(ո)նութե(ան) | գեղիս Ֆարզալի պէկին, Տարուղէն Մուրտուգա ղուլին, տանուտէր` Տ(է)ր

Սիմէօն, Տ(է)ր Ակոք, Տ(է)ր Ազարիէն, Տ(է)ր Դ(ա)ւ(ի)ք, | գր(ա)գ(ի)ր Ազարիա, Շահն(ա)-զ(ա)ր, Սարուխ(ա)ն, Աւան, որ ջերմեռանդ սիրով աշխ(ա)տ(ե)ցին. ես մեղ(աւո)ր Դ(ա)ւ(ի)ք էր(ե)ցս գրեցի | թվ(ին) ՌՃԻԵ (1676), որ կ(ա)րդաք մէկ քերան ող(ո)րմի ասէք, ամէն:

transl.: By the grace of Almighty God, we, the elderly and young inhabitants of Gharapulakh, erected this holy church in memory of our relatives and our souls in the days of His Holiness Petros, Persian Shah Suleman, Yoghurlu Khan, village
<figure><img src="image_582.png" /><figcaption>MARTUNASHEN. Cross reliefs carved on the western facade of Sourd Astvatzatzin Church; inscriptions engraved on the windows opening from its southern facade; a capital, and cross-stones (17th cent.) set in the niche of the font</figcaption></figure>

head Farzali Bey Tarughen Murtuza Ghuli, as well as heads of quarters Fathers Simeon, Akob, Azaria, David, clerk Azaria, Shahnazar, Sarukhan and Avan, who worked with great devotion. I, sinful priest David, wrote this in the year 1676. May you who read this pray for my soul. Amen.

References: Matenadaran: Patriarchal Documents, folder 1, archive document 3; S. Kamalian Fund, list 2, part VI, file 44, pp. 34-35.

The Armenian original published in: "Nor-Dar," 1894, No. 73, p. 3; **Barkhutariants, M.** Artsakh, p. 253; **Lalayan, Yer.** Gandzak District, p. 333; Corpus..., part 5, p. 241.

Note: The first person to decipher the inscription is S. Kamalian.

The original text of the inscription, written on a sheet of blue paper (21.5 x 15 centimetres) is preserved in the Matenadaran. We found the following essential differences between the manuscript and inscription: instead of 'Farzali Bey Tarughen Murtuza Ghuli,' the manuscript reads, 'Gamzali Bey, ... Murtuz Agha.' Instead of 'Sarukhan, Avan,' it reads, 'Avan's son Sarukhan.' There are also some minor differences.

The Armenian abbreviation of 'qpnq' is deciphered as a proper name in Corpus Inscriptionum Armenicarum (part 5, p. 241), while the manuscript has preserved the whole word which is the Armenian equivalent for 'clerk.'
<figure><img src="image_583.png" /></figure>

<figure><img src="image_584.png" /><figcaption>MARTUNASHEN. A cross-stone set in the western facade of Sourb Astvatzatzin Church. The plan of the church</figcaption></figure>

11 lines in the Armenian original engraved on the right of the same facade-bearing stone:

Ես խոճա Ան|տոնս սակաւ օգ|նական եղէ |
ս(ուր)բ եկեղեց|ոյս վարձուն. յիշ(ա)տ(ա)կ ինձ |
եւ կ(ո)ղ(ա)կցին | Մարիանին | եւ որդոցն |
Գասարին, | Մելքում(ին):

transl.: I, Khoja Anton, made some [financial] contribution to the construction of this holy church in memory of my spouse Marian, my sons Gaspar, Melkum and [in perpetuity of] my memory.

Reference: **S. Kamalian** Fund, list 2, part VI, file 44, p. 35; the Armenian original published in: **Barkhutariants, M.**, ibid; Corpus..., part 5, p. 242.

Note: The first person to decipher the inscription is S. Kamalian.

3 lines in the Armenian original carved below a cross relief, on the left of the aforementioned facade-bearing stone:

U(ուր)բ խ(ա)չս բ|արեխոս / Ծահն(ա)զ(ա)-
րին:

transl.: May this Holy Cross protect Shahnazar.

Reference: **S. Kamalian** Fund, ibid; the Armenian original published in: **Barkhutariants, M.** Artsakh, p. 253; Corpus..., ibid.

Note: The first person to decipher the inscription is S. Kamalian.

4 lines in the Armenian original carved on a khachkar set above the facade-bearing stone, on its left side:

U(ուր)բ / խ(ա)չս / բա(րէ)խ(աւ)ս / Ազարին:

transl.: May this Holy Cross protect Azar.

The Armenian original published in: Corpus..., part 5, p. 241.

7 lines in the Armenian original carved on a khachkar set above the facade-bearing stone, on its right side:

U(ուր)բ / խ(ա)չս / բար(է)խ(աւ)ս / Գ-բի/գ/ո-
րին:

transl.: May this Holy Cross protect Grigor.

The Armenian original published in: Corpus..., part 5, p. 242.

Engraved on a khachkar set above the aforementioned ones:

Սուրբ խ(ա)չս բարեխ(աւ)ս Ծատախեցի
Տեր Դար(հն):

transl.: May this Holy Cross protect Father David from Shatakh.

The Armenian original published in: Corpus..., part 5, p. 242.

Note: For information on Shatakh, at present reduced to a village site, see p. 166 of the present work. Priest David is known to have created a number of manuscripts.

Inscribed above a narrow window opening from the western facade:

Ղազ(ա)բ յիշէք:

transl.: May you remember Ghazar.

The Armenian original published in: Corpus..., part 5, p. 243.

Below follow some inscriptions commemorating the renovation Sourb Astvatzatzin Church underwent in 1892:

5 lines in the Armenian original carved on the tympanum of the western facade of the church:

Ընդլայնումն | դրանս յ(ի)շ(ա)ղ(ա)կ է Գան-
ձ(ա)կէցի | տիկին Եղիսապետի ամուսնոյ |
Աարտիրոսի Ստեփանեացի. | 1892 ամի:

transl.: This door was enlarged in memory of Martiros Stepaniants, the husband of Mrs. Yeghisabet from Gandzak. 1892.

Published for the first time.

6 lines in the Armenian original incised below the cornice of the western facade of the church:

Ծրջապատ կարնիզ ս(ուր)բ տաճա/րիս շի-
նեցաւ արդեամքք պօ/տպօլկովնիկ Թեմուրազ
քեկի | որդի Աղէքսանդր քեկին | Սնդիք-Բեկլար-
եանց, | 1892 ամի:

transl.: The cornice of this holy church was built through the means of Lieutenant Colonel Te-
muraz Bey's son Alexandre Bey Melik-Beklariants
in the year 1892.

Published for the first time.

2 lines in the Armenian original engraved on a stone surmount-
ing the window of the southern facade of the church:

Լուսամուս յիշատակ է Եախշի / Ապրգիս-
եան Դաիրեան, 1892 ամի։

transl.: *This window is in memory of Yakhshi Sargissian Davidiants. 1892.*

Published for the first time.

2 lines in the Armenian original inscribed on a stone surmount-
ing the other window of the same facade of the church:

Այս լուսամուս յիշատակ է Եղսապէտի |
Ծատրեան, որ ետ շ(ի)ն(ե)լ որդի / սորա Գրի-
գոր Ծատրեան, 1892 ամի:

transl.: *This window is in memory of Yeghisapet Tzaturian. Built by her son Grigor Tzaturian in the year 1892.*

Published for the first time.

The sanctuary was under repairs in 1899 as well,
but the work remained incomplete due to the shortage
of means.<fnref n="572" />

In 1917 the villagers again embarked on its over-
haul at an estimated 1,270 rubles.<fnref n="573" />

The authorities closed the church in 1928.<fnref n="574" />

**Priests.** Simeon Ter-Sargissian Ter-Baraghamiants, born in 1785, received education with Priest Yeghia Ter-Manvelian. He started serving Gharabulagh immediately after his ordination in Sourb Astvatzatzin Church of Gharachinar Village (in Shahumian District of the present-day Republic of Nagorno Karabakh) in 1818⁵⁷⁵ (in 1857 he was the only parish priest in the village).<fnref n="576" /> Simeon Ter-Sargissian Ter-Baraghamiants had 4 sons: Daniel, born in 1832; Movses, born in 1835; Serob, born in 1838, and Yeprem, born in 1842. His elder son Daniel succeeded him in 1858 and served the local community for more than half a century. In 1910, when the biographies of the clergymen of Gandzak District were made up, 81-year-old Father Daniel was still considered fit for priesthood. He had two sons: Levon, born in 1859, and Theodoros, born in 1875.<fnref n="577" />

Priest Daniel "...is a qualified carpenter and cooper, but he shows particularly distinctive skills in wood-working. It should be mentioned that he is a self-made craftsman: the Reverend Father spends all day long practising that craft, the trays he has made arousing the admiration of many sculptors. The works he has creat-

ed have even been given to the Catholicos and many
bishops...”<fnref n="578" />

Another record states, “At first when the Reverend
Father Daniel was ordained, this village comprised
merely some 7 to 8 houses. The priest, who had much
leisure, started learning several crafts and now he
makes fine cross-carriers, barrels and beautiful wooden
trays of walnut. He has given some of them as gifts to
Catholicoses Gevorg and Makar as well as a number of
other prominent people...”<fnref n="579" />

**Historical Monuments.** *The chapel of St. Kirakos*
stood in the older part of Martunashen's cemetery: "...a
small chapel traditionally assumed to be St. Kirakos'
hermitage. It serves as a pilgrimage site for the local
inhabitants."<fnref n="580" />

A **village site** called **Brtishen (Dulus)** and retain-
ing the ruins of a church and a cemetery is located half
a kilometre south-west of the village: "To the west of
the village stands a small church bare of inscriptions. It
is surrounded by the remnants of some earthen build-
ings which are believed to have been once inhabited by
50 houses of potters,"<fnref n="581" />

<figure><img src="image_585.png" /><figcaption>Priest Daniel Ter-Simeonian Ter-Baraghamiants</figcaption></figure>

<footnote n="578">578 “Meghu Hayastani,” 1881, No. 34, p. 2.</footnote>

<footnote n="579">579 “Nor-Dar,” 1894, No. 73, p. 3.</footnote>

<footnote n="580">580 Ibid.</footnote>

<footnote n="581">581 Ibid.</footnote>

<footnote n="572">572 National Archives of Armenia, fund 56 list 6, file 373, p. 53.</footnote>

<footnote n="573">573 National Archives of Armenia, fund 56, list 4, file 811, p. 1.</footnote>

<footnote n="574">574 National Archives of Armenia, fund 409, list 1, file 2658, p. 12.</footnote>

<footnote n="575">575 National Archives of Armenia, fund Պ56, list 12, file 531, files
532, 533.</footnote>

<footnote n="576">576 National Archives of Armenia, fund Պ56, list 18, file 542.</footnote>

<footnote n="577">577 National Archives of Armenia, fund Պ57, list 3, file 48, pp. 12-13.</footnote>
<figure><img src="image_586.png" /><figcaption>MARTUNASHEN. The village site of Brtishen (Dulus) and the local church</figcaption></figure>

In 1804 Dulus represented a prospering village with a population of 12 houses, including 25 males and 20 females.<fnref n="582" />

The church of Brtishen represents a uni-nave vaulted building of undressed stone and mortar, with the cornerstones of its entrance finely-finished.

<footnote n="582">582 Collected Acts..., vol. 2, p. 596.</footnote>
<figure><img src="image_587.png" /></figure>

<figure><img src="image_588.png" /><figcaption>MARTUNASHEN. The cemetery of the village site of Brtishen (Dulus) and tombstones</figcaption></figure>

<figure><img src="image_589.png" /></figure>

<figure><img src="image_590.png" /></figure>

The part of the sanctuary adjoining its bema is in a comparatively better state of preservation, but the rest of the monument has survived to a height of 2 metres. The only entrance of the church, which has a vestry in the south of the bema, opens from its northern facade. Its composition and building peculiarities trace it back to the period between the 17th and 18th centuries.

In 1989 we found two 18th-century stone slabs in a cemetery extending in the north of the semi-ruined church. They were engraved with the following epitaphs:

4 lines in the Armenian original carved on a grave-stone (160 x 55 x 33 centimetres):

Այս է տապան | Սարբի որդի | Վարբանին, |
| քվին ՈՇՀԸ (1729):

transl.: In this grave reposes Sargis' son Var-
dan. In the year 1729.

Published for the first time.

7 lines in the Armenian original incised into a tombstone (119 x 40 x 28 centimetres):

Այս է տ/ապան | Ղազ/արի որ/քի Գալ/ուս-
տին, | ՈՇԴԷ (1738):

transl.: In this grave reposes Ghazar's son
Galust. 1738.

Published for the first time.

**Koosanats Anapat.** In 1894 G. Ashotian, a correspondent of the "Nor-Dar" periodical, wrote the following about a monument located 3.5 kilometres south-west of Martunashen, "...The village is adjoined

by a church known by the name of Koosanats Anapat among the local people. The sanctuary, which has preserved two semi-destroyed monastic cells, is bare of any inscriptions."<fnref n="583" />

The cloister, whose building peculiarities are typical of the 16th to 17th centuries, is built of undressed stone and mortar.

By 1980 the aforementioned cells had been totally demolished, the only remnants of the church comprising the parts adjoining its bema and northern facade.

An ancient site named **Kosakal** and retaining a semi-ruined church is situated in a wooded area almost

<figure><img src="image_591.png" /><figcaption>MARTUNASHEN. The plan of the church of the village site of Brtishen (Dulus)</figcaption></figure>

<footnote n="583">583 "Nor-Dar," 1894, No. 73, p. 3.</footnote>
<figure><img src="image_592.png" /><figcaption>MARTUNASHEN. The church of Kosakal and a cross-stone</figcaption></figure>

<figure><img src="image_593.png" /><figcaption>MARTUNASHEN. The plan of the church of Kosakal</figcaption></figure>

opposite the village site of Miji Vank, 2 kilometres
south of Martunashen. The church represents a uni-
nave vaulted structure of undressed stone and mortar.
Its western facade, whence its only entrance once
opened, is totally destroyed. The composition and

<figure><img src="image_594.png" /></figure>

building peculiarities of the monument trace it back to
the period between the 16th and 17th centuries.

The neighbourhood of the sanctuary has preserved
some remnants of the village site as well as the ruins of
other buildings, probably, once inhabited by monks.

Some sources mention two lapidary inscriptions
found in Kosakal, but during our visit there in 1989 we
found only one of them:

2 semi-distorted lines in the Armenian original carved on the lower part of a khachkar (72 x 57 x 28 centimetres) lying inside the church:

ԹՎ(Հ)ն ՈԼԹ (1190) Ծ(Ն) / Ա(ԱՌԱՎ)՝ ԴՅՆՌԱՎԻ ԱՌԱՎԻ։

transl.: The year was 1190. May God have
mercy upon Sargis.

The Armenian original published in: Corpus..., part 5, p. 239.
<figure><img src="image_595.png" /></figure>

<figure><img src="image_596.png" /><figcaption>MARTUNASHEN. Miji Vank seen from the south; an interior view of the northern wall of the local church; its western facade, and a westward view of its interior</figcaption></figure>

<figure><img src="image_597.png" /></figure>

<figure><img src="image_598.png" /></figure>

The other, missing epitaph was inscribed on a tombstone placed in the local grave-yard:

Ամփերին, Մելիցու, Բուրստ. քվին Ո- (1551):

transl.: *To Amper...in the year 1551.*

The Armenian original published in: **Barkhutariants, M.**
Artsakh, p. 256; Corpus..., part 5, p. 243.

The village site of Mijin Vank is located on the right side of a gorge lying in the east of Kosakal, 4 kilometres south of Martunashen. It retains a semi-ruined church representing a structure of semi-dressed and undressed stone. It used to have a semi-circular vault lying below a gable roof and resting on a pair of pilasters: at present the vault is totally destroyed. The part of the north-eastern corner of the sanctuary fell apart and collapsed into the gorge. The monument, whose only entrance opens from its southern facade, is illuminated through 6 windows widening inside: 3 of them open from the eastern, and the rest from the other facades, one from each.

The composition and building peculiarities of the church trace it back to the 16th to 17th centuries.

<figure><img src="image_599.png" /><figcaption>MARTUNASHEN. The plan of the church of Miji Vank</figcaption></figure>

The sanctuary and a cemetery extending in its yard have preserved a number of displaced khachkars and tombstones, part of them broken to pieces and engraved with inscriptions:
<figure><img src="image_600.png" /></figure>

<figure><img src="image_601.png" /></figure>

<figure><img src="image_602.png" /></figure>

<figure><img src="image_603.png" /></figure>

<figure><img src="image_604.png" /></figure>

<figure><img src="image_605.png" /></figure>

<figure><img src="image_606.png" /></figure>

<figure><img src="image_607.png" /></figure>

<figure><img src="image_608.png" /></figure>

<figure><img src="image_609.png" /></figure>

<figure><img src="image_610.png" /></figure>
<figure><img src="image_611.png" /></figure>

<figure><img src="image_612.png" /></figure>

<figure><img src="image_613.png" /><figcaption>MARTUNASHEN. Khachkars and tombstones preserved in the church of Miji Vank and the cemetery extending around it</figcaption></figure>

3 lines in the Armenian original carved on the lower part of a khachkar fragment (58 x 65 x 15 centimetres) lying inside the church:

Ամիր Ասար / կենկ(նե)ցի խս(չս) / զիս (j)ի-

շող Ա(սոո)ծ(n) ա(ր)հ(նուած) է:

transl.: Amir Asat erected this cross. May God bless those who will remember me.

Published for the first time.
<figure><img src="image_614.png" /><figcaption>MARTUNASHEN. Zori Khach</figcaption></figure>

<figure><img src="image_615.png" /><figcaption>MARTUNASHEN. The church of Yeri Vank</figcaption></figure>

4 lines in the Armenian original incised into a khachkar set in the lower part of the southern pilaster of the church:

Խաչս | Վարդուկայ որդին Ա(ստու)ծ(ոյ):

transl.: This Cross [dedicated] to Varduk's son...

Published for the first time.

Inscribed on a khachkar fragment outwardly set in the northern wall of the church:

Թվ(ին) ՈԴ- (1555):

transl.: In the year 1555.

The Armenian original published in: Corpus..., part 5, p. 239.

Note: We failed to find this fragment in 1989.

2 lines in the Armenian original engraved on a khachkar (120 x 49 x 15 centimetres):

Թիւրայմիշին, իւ(ր) կող(ա)յկ(ի)ց Ըիրինին:

transl.: To Turaymish [and] his spouse Shirin.

The Armenian original published in: Corpus..., ibid.

<figure><img src="image_616.png" /><figcaption>MARTUNASHEN. The plan of the church of Yeri Vank</figcaption></figure>
<figure><img src="image_617.png" /><figcaption>MARTUNASHEN. The entrance of the church of Yeri Vank opening from its southern facade; a khachkar (1271) set in its north-western pilaster; eastward and westward views of the interior of the church</figcaption></figure>

<figure><img src="image_618.png" /></figure>

A single line in the Armenian original engraved on a khachkar fragment lying near the aforementioned ones:

Այս [է]... [Այս]իրավիրն:

transl.: This... to Mkhitar.

The Armenian original published in: Corpus..., part 5, p. 240.

3 embossed lines in the Armenian original carved on the lower part of an ornate khachkar set above the tympanum of the church:

Ես Սիմէօն անարժ(ա)ն էր(է)ս կանգնեցի |
qu(ուր)ք սի(ա)չս եւ ս(ա)կաւ աշխ(ա)տ(ե)ցի (ի)
վ(ե)ր(ա) ս(ուր)ք եկեղելցյս, (որք) երկիրպա-
զանէք եւ զիս յիշ(ե)ց(է)ք:

transl.: I, worthless priest Simeon, erected this
Holy Cross and carried out some work in this
church. May you pray for me.

Reference: **S. Kamalian** Fund, list 2, part VI, file 44, p. 35.

The Armenian original published in: **Barkhutariants, M.**
Artsakh, p. 253; Corpus..., ibid.

Note: The first person to decipher the inscription is S. Kamalian.

4 lines in the Armenian original inscribed on the lower part of a
khachkar fragment (45 x 60 x 13 centimetres) lying in the south of
the church:

Այս եւայ սաչ(ս) / հոգն(ի)ն / Հայեաք/ին:

transl.: May this cross [protect] Hayat's soul.

The Armenian original published in: Corpus..., ibid.

Incised into a khachkar (152 x 62 x 20 centimetres) placed in the
local grave-yard:

Փրկու(ք)ի(ւն) հոգ(ու)ն Փարին, քվ(ին) Ոէ
(1558):

transl.: For the salvation of Par's soul. In the
year 1558.
<figure><img src="image_619.png" /><figcaption>MARTUNASHEN. Intact and fragmented cross-stones found in Yeri Vank</figcaption></figure>

Published for the first time.

10 lines in the Armenian original carved on one of the sides of a khachkar fragment (43 x 33 x 15 centimetres) lying inside the church:

Յանուն Ա(ստուծո)յ. | ՈՒԱ (1172) ք/ուական/ուրեանս | հայոց. ե/ս Գիորգ կա/նգնեցի զ/սուրբ Յով/անէս ի ք/(արե)խաւս...:
transl.: In the name of God, in the year 1172 of
the Armenian era I, Giorg, erected [this cross dedicated to] St. Hovhannes for the salvation...

Published for the first time.

14 lines in the Armenian original engraved on the western side and southern face of a displaced tombstone (64 x 49 x 9 centimetres) lying inside the church:

Թվ(ին) ՈՇԾԳ (1604). Ծ/ահ Ապ/ազն երկ./ այս / է հան/գիստ / Ոհան/էսին ո/րդի Պ/ալին / խամէ / իզիտ / ասիք(°):

transl.: In the year 1604, Shah Apaz... In this grave reposes Ohanes' son Pal...

Published for the first time.

Incised into a tombstone (170 x 62 x 26 centimetres) found in the cemetery extending in the south of the church:

Թվ(ին) ՈԽԷ (1598). / ես Աղէս(°), / Խաչեսիր, / Վարդան, / ծնող իմ՛ / Մարզ(ար)հը / ողորմի / ասի:

transl.: In the year 1598, I, Agha (?), Khacher Sir, Vardan, may you pray for my parent Margaret.

The Armenian original published in: Corpus..., ibid (the year is missing).

6 lines in the Armenian original carved on a grave-stone lying in the churchyard:

...կա(լի)կ(լի)եց(աք).../զխաչս եղբա(լր) մեր / Պալին, կ(ն)ղ(ա)կց(ի)ն իւր...|խսպիսին իւրոն Տէր / Ազարին հ(ն)գ[ոյն]...| քվ(ին) ՈԾԸ: (1609):

transl.: ...erected this cross [dedicated] to our brother Pal, his spouse... Father Azar's soul... in the year 1609.

The Armenian original published in: Corpus..., ibid.

4 lines in the Armenian original engraved on one of the sides of a fragmented cradle-shaped tombstone (152 x 62 x 20 centimetres):

Ես Տեր / դ...ի...ս խ(ա)չս / կ(ա)նգնեցի իմ / ...

transl.: I, Father... erected this cross...

Published for the first time.

An ancient site, known by the name of **Zori Khach** and retaining two ornate 13th-century khachkars, extends 4.2 kilometres south of Martunashen. It has preserved a ruined medieval cemetery and a standing church representing a uni-nave vaulted building extending east-westward, with its only entrance opening from its southern facade. Its vault, lying below a gable roof, is inwardly supported by two pairs of arches. It has 3

The village site of Yeri Vank, which is surrounded with magnificent forests, is located 5 kilometres south of Martunashen. It has preserved a ruined medieval cemetery and a standing church representing a uni-nave vaulted building extending east-westward, with its only entrance opening from its southern facade. Its vault, lying below a gable roof, is inwardly supported by two pairs of arches. It has 3

extremely narrow windows which impart darkness to the interior of the sanctuary. The font is preserved in its traditional place, i.e. in the northern wall. The walls of the monument bear many fragments of medieval khachkars some of which are inscribed.

The composition and building peculiarities of the church of Yeri Vank suggest that it was built between the 16th and 17th centuries.

5 lines in the Armenian original carved on the lower part of a khachkar (130 x 76 x 43 centimetres) placed upside down in the church and serving as a pilaster:

Թ(վին) ՉԻ (1271). / ես Ատար որդ/ի Մանասի կա/ն(գն)եցի զխաչս / ինձ եւ եղբաւր իմոյ...:

transl.: In the year 1271, I, Otar's son Manas erected this cross in memory of my brother and me...

The Armenian original published in: **Barkhutarians, M. Artsakh, p. 254; Corpus..., part 5, p. 243.**

Misreading: The Corpus Inscriptionum Armenicarum deciphers the name of 'Avtar' as 'Tavtar.'

4 lines in the Armenian original incised into a khachkar fragment (45 x 51 x 11 centimetres) lying in the bema:

Կանգնեցի զխաչս ի քարեխա(իս)/ուք(իւն) հաւր իմո, որք կարդէք, յիշեցէք / ընդ նմին եւ զարարող խաչիս Սեւ|...

transl.: I erected this cross in memory of my father. May you who read this remember him and the sculptor of this cross...

Published for the first time.

3 lines in the Armenian original inscribed on a khachkar (68 x 40 x 26 centimetres) set in the south of the bema in a horizontal position:

Ատո քահան(ա) Ազար/իային, յիշող Ա(սոո)դ(ոյ) ա(լր)հ(նուած) է, / ամենիմի:

transl.: To worthless priest Azaria. May God bless those who will remember him.

Published for the first time.

Engraved on a tombstone lying in the south of the church:

Այս է տապան Գրիգոր եպիսկոպոսի Գանձակեցույ:

transl.: In this grave reposes Bishop Grigor from Gandzak.

The Armenian original published in: "Nor-Dar," 1894, No. 73, p. 3; **Barkhutarians, M., idem, p. 255; Lalayan, Yer. Gandzak District, p. 334; Corpus..., ibid.**

Note: Lalayan's decipherment reads, "In this grave reposes Bishop of Gandzak St. Grigor" («Այս է հանգիստ տոր Գրիգորայ Գանձակայ եպիսկոպոսին»).

Martunashen participated in the **Great Patriotic War** with 165 of its inhabitants, 103 of whom fell on the battle-field. One of them, Vaghinak Simon Zakarian, was awarded the title of Hero of the Soviet Union. In 1970 their fellow villagers built a memorial perpetuating their memory.
Martunashen was stripped of its Armenian population on 2 May 1991.<fnref n="584" />

## MIKHAILOVKA

**Location.** The village is situated in a tableland lying in the area between the left tributaries of the river Kurak, 10 kilometres south-east of the district centre, between 1,180 and 1,200 metres of altitude above sea level.

It was founded "...in 1870 in territories detached from the farming lands of Hajikend, Suluk and Sapi-Kyurd..." and allocated to some Russian resettlers. In 1885 it comprised 22 houses."<fnref n="585" />

<figure><img src="image_620.png" /><figcaption>Mikhailovka. The village seen from the south-east</figcaption></figure>

**Construction Activity.** In the late 1890s, Mikhailovka was distinguished for its comfortable houses, its main street being planted with trees on both sides.<fnref n="586" />

The available data on the number of the local population are as follows: 28 houses with 131 inhabitants (70 males, 61 females)<fnref n="587" /> in 1886; 28 houses with 131 people in the late 1890s;<fnref n="588" /> 192 residents in 1908,<fnref n="589" /> and 345 in 1914.<fnref n="590" />

Beginning with the 1950s, some Turks took up residence in the village. By 1989 they had formed about 15 families.

During the deportation of 1990, the Russian Malakans of Mikhailovka abandoned their place of living together with the Armenian residents of the adjacent villages.

## MIRZIK

**Location.** The village, which is surrounded by wooded mountains in the south and east, is situated in a table-land lying between the left tributaries of the river Gandzak, 12 kilometres south-west of the district centre, at an altitude of 1,000 to 1,160 metres above sea level.

**A Historical Introduction.** Thanks to the favourable geographical position and climatic conditions of the village, its territory has been inhabited since time immemorial. While working there, archaeologist F. Schultz, a member of Tiflis' Archaeological Society who conducted excavations in the territory of Gandzak in the late 19th and early 20th centuries, unearthed a tomb with some articles tracing back to the Middle Bronze and Early Iron Ages: "...Schultz unclosed nine skeletons arranged one on top of the other in a northerly direction, with some ironware in the upper row and bronze articles in the lower one. Apparently, the graves had been well-built before the interment of the bodies. The earliest and last burials are chronologically separated by a time-span of 8 to 10 centuries, the Bronze Age merging into the Iron Age. Schultz also unearthed some rings, bracelets, arrows, daggers and beads in the tomb..."<fnref n="591" />

The historical monuments preserved in the village and its vicinity trace it back to the Middle Ages.

Originally called Vardashen, the settlement was renamed Mirzik under the Persian dominion. Allegedly, it was the name of a Persian tax collector who agreed to exempt the village from taxes provided that it should be called after him. The inhabitants of Vardashen agreed and renamed it Mirza, which later changed into Mirzik.<fnref n="592" />

Indeed, this story does not sound a trustworthy one, but in the 17th century, the village was known by the name of Mirzik, as mentioned in a bull issued by Catholicos Pilippos.<fnref n="593" />

**Construction Activity.** In the 19th century, Mirzik aroused admiration among visitors and researchers: "...the village, that offers a fascinating view, boasts sweet-water springs. The only drawback is that it does not have regular streets, and the barns and cattle-houses are situated rather near the houses."<fnref n="594" />

Bishop Barkhutariants describes Mirzik as a village extending on an east-facing mountain slope and offering a fine view. It enjoyed an abundance of fruit trees as well as pure air and water, which he writes were the main reasons for the local residents' noted longevity.<fnref n="595" />

<footnote n="584">584 On 1 May 1991, the residents of Martunashen held the funeral of 5 young Armenians killed on 28 April. The following day when most of the villagers were in the local cemetery to pay tribute to their memory, Martunashen was invaded by the Turks and troops of the Soviet army. The aforementioned people ran away to Getashen right from the grave-yard and were deported together with their compatriots of that village several days later.</footnote>

<footnote n="585">585 "Nor-Dar," 1890, No. 125, p. 3. Also see Lalayan, Yer., idem, p. 359.</footnote>

<footnote n="586">586 Lalayan, Yer., ibid.</footnote>

<footnote n="587">587 A Statistical Survey..., pp. 86-87.</footnote>

<footnote n="588">588 Lalayan, Yer., ibid.</footnote>

<footnote n="589">589 Caucasian Calendar for 1910, p. 322.</footnote>

<footnote n="590">590 Caucasian Calendar for 1915, p. 159.</footnote>

<footnote n="591">591 "Mshak," 1903, No. 117, p. 1.</footnote>

<footnote n="592">592 Grigorian, B. Mirzik or Vardashen? (An excerpt from a book of memoirs entitled *The Traces are Lost*). In: "Gardmank," 1996, No. 2, pp. 12-13.</footnote>

<footnote n="593">593 Barkhutariants, M., idem, p. 48.</footnote>

<footnote n="594">594 Lalayan, Yer., idem, pp. 316-317.</footnote>

<footnote n="595">595 Barkhutariants, M., idem, p. 276.</footnote>
<figure><img src="image_621.png" /></figure>

<figure><img src="image_622.png" /></figure>

<figure><img src="image_623.png" /><figcaption>Mirzik. Partial views of the village, and a derelict house</figcaption></figure>

**Population.** The following list of the families living in Mirzik in 1839 is of great value to the study of their history:

“1 Gabriel Grigorian with his wife Sabed;

2 Abraham Sevian, his wife Mariam, their daughter Khatayi, their sons Beglar, Ohanes, and Shahverdi with his wife Herik; Abraham’s nephew Avetis, his wife Annman as well as their sons Poghos and Soghomon;

3 Gabriel Grigorian, his wife Mariam as well as their sons Hakob, Avetik, Ohanes and Sahak;

4 Mkrtich Tamrazian, his wife Aziz, their daughters Mashak, Vardi and Javahir as well as their sons Hovakim, Karapet, Poghos, Khachatur and Grigor;

5 Hovsep Ter-Mkrtchian, his son Petros with his wife Gyuli, his son Hovhannes and his daughter Herik; Hovsep’s nephews Simon, and Harutiun with his wife Sirunna, his son Vardazar as well as his daughters Yeghisabet, Horomsim, Mariam and Tangi;

6 Movses Harutiunian, his wife Horomsim, their sons Vardan, Ghazar, Anton as well as their daughters Yeghisabet, Mariam and Herik;

7 Avetis Sargissian, his wife Tangi, their sons Khachatur and Harutiun as well as their daughters Mariam and Yeghisabet; Avetis’ mother Shahnaz, his brothers 1. Bazum with his wife Sirunna and his son Sargis, and 2. Hovsep with his wife Zani and his son Martiros;

8 Hakob Abrahamian and his wife Taguhi with their sons Mkrtich and Karapet; Hakob’s mother Mariam as well as his brothers Hovhannes, and Harutiun with his wife Taguhi;

9 Arustam Mkrtchian, his wife Horomsim, their daughters Yeghisabet and Magtagh, their sons David, Hovsep and Vardazar as well as their daughter-in-law Khanum with her daughter Tellu and her sons Harutiun and Ghazar;

10 Yeghia Khachaturian, his wife Sarah, their daughter Magtagh as well as their sons Harutiun, Ohanes and Grigor;

11 Khachatur Arakelian, his wife Tangi, their son Harutiun as well as their daughters Nakhshun and Shoghakat;

12 Vardan Ohanian with his wife Hori;

13 Allahverdi Babajanian and his wife Yeghisabet with their son Ohanes and their daughter Magtagh;

14 Khudaverdi Gharibian with his mother Rehan;

15 Gabriel Aghabegian, his mother Mariam, his brother Harutiun as well as his sisters Heriknaz and Sandukht;

16 Vardan Hakobian, his wife Sarah, their sons Ohanes, Hakob as well as their daughters Mariam and Herik;

17 Petros Grigorian, his wife Aziz, his brothers Ohanes, Sargis, and Khachatur with his wife Murvat;

18 Sabar Harutiunian, his wife Horomsim, their daughter Shoghakat, their sons Harutiun, Soghomon, Hovhannes and Khachatur as well as their daughter-in-law Mariam with her sons Avag and Bedkhehem;

19 David Yeghian, his mother Mariam, his wife Mariam, their daughter Magtagh as well as their sons Sahak and Harutiun;

20 Harutiun Hovsepian, his wife Yeghisabet and their daughter Magtagh; Harutiun’s mother Yeghisabet, his sister Anayi as well as his brothers Grigor, and Hovhannes with his wife Herik and his daughter Nakhshun;

21 Hovakim Harutiunian, his mother Yeghisabet as well as his sisters Javahir and Mariam.”<fnref n="596" />

Below follow the available statistical data on the number of Mirzik’s population:

<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>597</sup></td><td>13</td><td>28</td><td>17</td><td>45</td></tr><tr><td>1839<sup>598</sup></td><td>21</td><td>74</td><td>63</td><td>137</td></tr><tr><td>1845<sup>599</sup></td><td></td><td>120</td><td>81</td><td>201</td></tr><tr><td>1847<sup>600</sup></td><td></td><td>134</td><td>76</td><td>210</td></tr><tr><td>1849<sup>601</sup></td><td></td><td>143</td><td>59</td><td>202</td></tr><tr><td>1852<sup>602</sup></td><td></td><td>168</td><td>162</td><td>330</td></tr><tr><td>1861<sup>603</sup></td><td>27</td><td></td><td></td><td></td></tr></tbody></table>

<footnote n="596">596 National Archives of Armenia, fund 53, list 1, file 3800, p. 27.</footnote>

<footnote n="597">597 Collected Acts..., vol. 2, p. 596.</footnote>

<footnote n="598">598 National Archives of Armenia, fund 53, list 1, file 3800, p. 27.</footnote>

<footnote n="599">599 Idem, file 3811, p. 4-5.</footnote>

<footnote n="600">600 Idem, file 3814, pp. 96-97.</footnote>

<footnote n="601">601 Idem, file 3818, pp. 96-97.</footnote>

<footnote n="602">602 Idem, file 3819, pp. 105-106.</footnote>

<footnote n="603">603 Idem, file 3835, pp. 147-148.</footnote>
<table><tr><td>1866<sup>604</sup></td><td>38</td><td>193</td><td>186</td><td>379</td></tr><tr><td>1872<sup>605</sup></td><td></td><td>180</td><td>107</td><td>287</td></tr><tr><td>1873<sup>606</sup></td><td></td><td></td><td></td><td>225</td></tr><tr><td>1875<sup>607</sup></td><td></td><td></td><td></td><td>240</td></tr><tr><td>1876<sup>608</sup></td><td></td><td></td><td></td><td>265</td></tr><tr><td>1877<sup>609</sup></td><td></td><td>161</td><td>103</td><td>264</td></tr><tr><td>1878<sup>610</sup></td><td></td><td>165</td><td>102</td><td>267</td></tr><tr><td>1881<sup>611</sup></td><td></td><td>189</td><td>116</td><td>305</td></tr><tr><td>1882<sup>612</sup></td><td></td><td>206</td><td>132</td><td>338</td></tr><tr><td>1883<sup>613</sup></td><td></td><td>198</td><td>104</td><td>302</td></tr><tr><td>1885<sup>614</sup></td><td></td><td>250</td><td>220</td><td>470</td></tr><tr><td>1886<sup>615</sup></td><td>71</td><td>339</td><td>264</td><td>603</td></tr><tr><td>1887<sup>616</sup></td><td></td><td>272</td><td>241</td><td>513</td></tr><tr><td>1888<sup>617</sup></td><td>70</td><td>286</td><td>252</td><td>538</td></tr><tr><td>1889<sup>618</sup></td><td></td><td>295</td><td>261</td><td>556</td></tr><tr><td>1890<sup>619</sup></td><td></td><td>305</td><td>270</td><td>575</td></tr><tr><td>1891<sup>620</sup></td><td></td><td>320</td><td>273</td><td>593</td></tr><tr><td>1892<sup>621</sup></td><td></td><td>349</td><td>310</td><td>659</td></tr><tr><td>1893<sup>622</sup></td><td></td><td>355</td><td>314</td><td>669</td></tr><tr><td>1894<sup>623</sup></td><td></td><td>368</td><td>329</td><td>697</td></tr><tr><td>1897<sup>624</sup></td><td></td><td>424</td><td>388</td><td>812</td></tr><tr><td>1898<sup>625</sup></td><td></td><td>428</td><td>397</td><td>825</td></tr><tr><td>1899<sup>626</sup></td><td></td><td>434</td><td>401</td><td>835</td></tr><tr><td>1900<sup>627</sup></td><td></td><td>441</td><td>400</td><td>841</td></tr><tr><td>1901<sup>628</sup></td><td></td><td>458</td><td>411</td><td>869</td></tr><tr><td>1902<sup>629</sup></td><td></td><td>465</td><td>418</td><td>883</td></tr><tr><td>1905<sup>630</sup></td><td></td><td>466</td><td>423</td><td>889</td></tr><tr><td>1906<sup>631</sup></td><td></td><td>498</td><td>455</td><td>953</td></tr><tr><td>1907<sup>632</sup></td><td></td><td></td><td></td><td>697</td></tr><tr><td>1908<sup>633</sup></td><td>60</td><td>402</td><td>301</td><td>703</td></tr></table>

<table><tr><td>1909<sup>634</sup></td><td>462</td><td>414</td><td>876</td></tr><tr><td>1910<sup>635</sup></td><td>433</td><td>318</td><td>751</td></tr><tr><td>1912<sup>636</sup></td><td>474</td><td>419</td><td>893</td></tr><tr><td>1914<sup>637</sup></td><td></td><td></td><td>623</td></tr><tr><td>1917<sup>638</sup></td><td>75</td><td></td><td>416</td></tr><tr><td>1924<sup>639</sup></td><td>157</td><td></td><td></td></tr><tr><td>1925<sup>640</sup></td><td></td><td></td><td>895</td></tr><tr><td>1981<sup>641</sup></td><td></td><td></td><td>846</td></tr></table>

The table shows that the local inhabitants continually increased, amounting to 953 in 1906. In the course of some years, however (1866 to 1873, 1906 to 1907, 1912 to 1914), certain reduction could be observed in their number, particularly due to resettlement.

**Occupation.** The Armenians of Mirzik were mainly farmers and cattle-breeders. In addition, the magnificent forests extending in the neighbourhood of their village enabled them to cut down trees and sell timber.

There exists no trustworthy information on the foundation of the Armenian school of the village attached to St. Gabriel Church. According to some archive documents, it reopened in 1906.<fnref n="643" /> this suggests that it had functioned previously and had closed on the order of the Tsarist authorities in 1895.

Beginning with 12 December 1906, the institution functioned as a one-year parish school with a regular course of instruction.<fnref n="644" />

In 1907 it was known as a unisex institution.<fnref n="645" /> On 29 May of the same year, it closed for a short time due to the shortage of means.<fnref n="646" /> In 1908 the financial plight again put it on the verge of closing,<fnref n="647" /> for its Board of Trustees had failed to pay its only teacher for many months.<fnref n="648" /> Despite that, however, the school endured the hardships and continued functioning in 1909, when it had a teacher and 25 pupils, including 4 girls.<fnref n="649" />

<footnote n="604">604 Idem, file 3848, p. 57.</footnote>

<footnote n="605">605 Idem, file 3872, pp. 62-63.</footnote>

<footnote n="606">606 Idem, file 3864.</footnote>

<footnote n="607">607 Idem, file 3866, pp. 44-45.</footnote>

<footnote n="608">608 Idem, file 3868, pp. 57-58.</footnote>

<footnote n="609">609 Idem, file 3869, pp. 54-55.</footnote>

<footnote n="610">610 Idem, file 3870, pp. 22-23.</footnote>

<footnote n="611">611 Idem, file 3873, pp. 27-28.</footnote>

<footnote n="612">612 Idem, file 3874, p. 30.</footnote>

<footnote n="613">613 Idem, file 3875, pp. 56-57.</footnote>

<footnote n="614">614 Idem, file 3874, p. 29.</footnote>

<footnote n="615">615 A Statistical Survey..., pp. 84-85. Another source mentions 44 houses ("Ardzagank," 1886, No. 20, p. 295).</footnote>

<footnote n="616">616 National Archives of Armenia, fund 53, list 1, file 3880, p. 73.</footnote>

<footnote n="617">617 Idem, file 3882, p. 131. Also see "Nor-Dar," 1888, No. 202, p. 2.</footnote>

<footnote n="618">618 National Archives of Armenia, fund 53, list 1, file 3884, pp. 226-227.</footnote>

<footnote n="619">619 Idem, file 3887, p. 150.</footnote>

<footnote n="620">620 Idem, file 3889, p. 149.</footnote>

<footnote n="621">621 Idem, file 3891, p. 121.</footnote>

<footnote n="622">622 Idem, file 3895, pp. 77-78.</footnote>

<footnote n="623">623 Idem, file 3896, pp. 174-175.</footnote>

<footnote n="624">624 Idem, file 3899, pp. 147-148.</footnote>

<footnote n="625">625 Idem, file 3897, p. 169.</footnote>

<footnote n="626">626 Idem, file 3903, pp. 126-127.</footnote>

<footnote n="627">627 Idem, file 3905, pp. 91-92.</footnote>

<footnote n="628">628 Idem, file 3906, pp. 97-98.</footnote>

<footnote n="629">629 Idem, file 3907, pp. 23-24.</footnote>

<footnote n="630">630 Idem, file 3912, pp. 266-267.</footnote>

<footnote n="631">631 Idem, file 3915, p. 24.</footnote>

<footnote n="632">632 National Archives of Armenia, fund 56, list 1, file 240, p. 2.</footnote>

<footnote n="633">633 National Archives of Armenia, fund 35, list 1, file 559, p. 9. Another statistical source reports 610 inhabitants (Caucasian Calendar for 1910, p. 322).</footnote>

<footnote n="634">634 National Archives of Armenia, fund 56, list 18, file 764, p. 117.</footnote>

<footnote n="635">635 National Archives of Armenia, fund 53, list 1, file 3917, pp. 57-58.</footnote>

<footnote n="636">636 Idem, file 3919, pp. 62-63.</footnote>

<footnote n="637">637 Caucasian Calendar for 1915, p. 158.</footnote>

<footnote n="638">638 Avetissian, M. M., idem, p. 166.</footnote>

<footnote n="639">639 National Archives of Armenia, fund 409, list 1, file 2635, p. 49.</footnote>

<footnote n="640">640 As attested by the register of the Village Council.</footnote>

<footnote n="641">641 SAE, vol. 6, p. 593.</footnote>

<footnote n="642">642 "Nor-Dar," 1888, No. 202, p. 2.</footnote>

<footnote n="643">643 National Archives of Armenia, fund 35, list 1, file 301, p. 5.</footnote>

<footnote n="644">644 Idem, file 224, p. 7.</footnote>

<footnote n="645">645 Idem, file 559, p. 15; file 323, p. 2.</footnote>

<footnote n="646">646 Idem, file 296, p. 3.</footnote>

<footnote n="647">647 Idem, file 402, p. 1; file 505, p. 1.</footnote>

<footnote n="648">648 Idem, file 505, p. 1.</footnote>

<footnote n="649">649 National Archives of Armenia, fund 57, list 2, file 1849, p. 17.</footnote>
<figure><img src="image_624.png" /><figcaption>Mirzik. St. Gabriel Church seen from the south-west and south-east. Its belfry</figcaption></figure>

The financial predicament of Mirzik's Armenian school was due to the existence of a public school in the village. Between 1910 and 1919, Priest Martiros Yepiskopossiants, who served in Mirzik and Brajur, worked as a teacher in that institution whose date of foundation is unknown.<fnref n="650" />

St. Gabriel Church, located in the centre of the village, was built in 1674, as attested by its construction inscription:

Արդեամքր եւ ձախիթ Սիրգու հասարակու-
թեան կառուցաւ ս(ուր)ք Գարքիլ եկեղեցիս
թ(վին) 1674, ի հաշուէ եկեղեցույ նորոգեցաւ
1910:

transl.: This church of St. Gabriel was built
through the efforts and donations of Mirzik inhab-
itants in the year 1674. Repaired in 1910 with its
own means.

The Armenian original published in: "Ardzagank," 1886, No. 20, p. 295; **Barkhutariants, M.** Artsakh, p. 276; **Lalayan, Yer.** Gandzak District, p. 316.

Note: The decipherments made by these sources are incomplete.

<figure><img src="image_625.png" /><figcaption>Mirzik. The plan of St. Gabriel Church</figcaption></figure>

<footnote n="650">650 National Archives of Armenia, fund 57, list 3, file 375, p. 1; fund 53, list 1, file 817, p. 7.</footnote>
<figure><img src="image_626.png" /><figcaption>Mirzik. Khachkars and a tombstone set in the western facade of St. Gabriel Church</figcaption></figure>

During the repairs of 1863, the inner walls of the sanctuary were plastered, the amount necessary for the completion of the work being received from its own budget.<fnref n="651" />

Yer. Lalayan, who saw St. Gabriel in the late 19th century, describes it as a small, damp building.<fnref n="652" /> According to another visitor, however, it represented a

magnificent monument resting on four splendid pillars.<fnref n="653" />

Bishop Barkhutarians provides the following brief description of the sanctuary, "...built of stone and mortar and resting on four pillars. It has an ancient khachkar... and a small belfry, its length amounting to 16 metres 95 centimetres, and its width to 12 metres 10 centimetres..."<fnref n="654" />

<footnote n="651">651 National Archives of Armenia, fund 53, list 1, file 3843, p. 40.</footnote>

<footnote n="652">652 **Lalayan, Yer.**, idem, p. 298.</footnote>

<footnote n="653">653 "Ardzagank," 1886, No. 20, p. 295.</footnote>

<footnote n="654">654 **Barkhutarians, M.**, idem, p. 276.</footnote>
<figure><img src="image_627.png" /><figcaption>Mirzik. Partial views of Karhan Monastery</figcaption></figure>

<figure><img src="image_628.png" /></figure>

St. Gabriel Church represents a tri-nave vaulted basilica, with a font in the northern wall and a vestry on each side of the bema. Its only entrance, that is shaped like an arch, opens from its southern facade. The sanctuary, that is built of dressed stone and mortar, is illuminated through 6 windows widening inside. All its cornerstones are finely-cut.

In the early 1880s, a double-storey belfry of finely-finished stone was erected near the church entrance. It is supported by four pillars on the first floor, and has a six-pillar rotunda ending in a spire on the second.

The church walls are engraved with the following inscriptions:

5 lines in the Armenian original incised into a khachkar set in the bema of the southern vestry:

Կանգնեցի Սարուխանս սուրբ խաչս / Ոսկի հ(n)գ(nո)ն, / Եղիայ / Կ(ա)զմ(n)ղ խ(ա)չ(հ)ս, / ք(վ)հն) ՈՀԶ (1627):

transl.: I, Sarukhan, erected this Holy Cross in memory of Voski's soul. Sculptor of this cross Yeghia. In the year 1627.

The Armenian original published in: **Barkhutarians**, M. Artsakh, p. 276 (the part reading, "Sculptor of this cross Yeghia" is missing).

Note: The khachkar used to be located in the village cemetery. The year of the epitaph is engraved on both sides of the upper cross wing.

Carved on a south-facing ornate khachkar placed on the right of the entrance:

Թվ(հն) ՈԾ... (1600-ական քք.):

transl.: *In the 1600s.*

Published for the first time.
<figure><img src="image_629.png" /><figcaption>Mirzik. Partial views of Karhan Monastery. Its plan</figcaption></figure>

<figure><img src="image_630.png" /></figure>

Carved on a finely-adorned south-facing khachkar placed on the left of the entrance:

ԹՎ(Հ) ՈԾԵ (1606 թ.):

transl.: *In the year 1606.*

Published for the first time.

Engraved on a khachkar set in the western facade of the church:

U(ուր)բ խ(omega)չս Եթար փաշին:

transl.: *This Holy Cross [dedicated] to Yetar Pasha.*

Published for the first time.

Inscribed on another khachkar adjoining the aforementioned one:

U(ուր)բ խ(omega)չ(u) քարեխ(omega)ս Արիոշին է,
թ(վ)ին) ՈՀԶ (1627):

transl.: *May this Holy Cross protect Arkhosh. In the year 1627.*

Published for the first time.

Incised into a khachkar set in the western facade of the church, near the aforementioned ones:

U(ուր)բ խ(omega)չս ք(արեխաս) Մարկոսին,
Աարեանին:

transl.: *May this Holy Cross protect Markos, Marean.*

Published for the first time.

Carved on a khachkar inwardly set in the eastern wall of the church:

ԹՎ(Հ) ՈԾՔ (1603):

transl.: *In the year 1603.*

Published for the first time.

Inscribed on a khachkar set in the font:

ԹՎ(Հ) ՈԾԶ (1657):

transl.: *In the year 1657.*

Published for the first time.

Carved on a khachkar inwardly set in the southern wall of the church:

ԹՎ(Հ) ՈՀՔ (1633):

transl.: *In the year 1633.*

Published for the first time.

Engraved on a khachkar set in the northern wall of the church:

Այս է հանգիստ...:

transl.: *In this grave reposes...*

Published for the first time.

Although the authorities of Soviet Azerbaijan closed the church in 1928,<fnref n="655" /> it was preserved standing until the deportation of Artsakh Armenians.

Martiros Yeghiazarian Yepiskopossiants, who studied in Pib's St. Gevorgian School between 1871 and 1879, was ordained on 21 January 1897 and served the community of St. Gabriel Church until at least 1905.<fnref n="656" />

**Ancient Sites.** The remnants of the chapels of Sourb Astvatzatzin and Ovasap are preserved in the south of Mirzik. In their neighbourhood extend several village sites, one of which is called **Khachi Pos**, i.e. the

<footnote n="655">⁶⁵⁵ National Archives of Armenia, fund 409, list 1, file 2658, p. 12.</footnote>

<footnote n="656">⁶⁵⁶ National Archives of Armenia, fund 461, list 1, file 12, p. 59.</footnote>
Armenian equivalent for ‘Pit of Cross,’ the name deriv-
ing from a cross-stone lying in an opening in the ground.
In 1970 an inhabitant of Voskanapat placed it over a
spring he himself had built on the road leading to the vil-
lage. Khachi Pos lies on the slope of a high, wooded hill
named *Metz Bloor* (i.e. the Armenian equivalent for ‘Big
Hill’), a kilometre south-east of Mirzik. Recently, while
having water pipes extended through the hill slope, the
villagers unearthed a secret underground passage lead-
ing from the hilltop to a nearby canal.

The ruins of another village site named **Tumani** are
scattered in an elevated wooded area, south-west of
Mirzik.

Shinategh, located about 2 kilometres south-west
of Mirzik, retained a standing church until the afore-
mentioned deportation.

The remains of **Tamblut** are preserved on a wood-
ed elevation in the north of the village.

Enapat, extending in a picturesque place 2 kilome-
tres south of Mirzik, is surrounded by a small gorge in
the north-east, and some forests on three sides.

This village site boasts **the monastery of Karhan** (**Karkhan**) also known as **Astvatzamor Vank**, i.e. the Armenian equivalent for **Monastery of the Holy Virgin**: "This church is called *Mirzik Cloister* due to its closeness to the village, and 'Karkhan'<fnref n="657" /> Monastery' after a copper mine located nearby..."<fnref n="658" />

The monastery, that was founded between the
16th and 17th centuries, used to have a large commu-
nity. It functioned until the 1870s and possessed
some estates of which it was stripped after the mid-
19th century.

The following document made up in 1853 is of
great value to the study of the history of the sanctuary:
“In times bygone, this cloister boasted high fame and
magnificence, with a great number of monks and pri-
ors, including Bishops Yeghiazar and Sargis as well as
Archimandrites Hovsep, Mkrtich and Poghos. Now
they repose in the gavit of the church, together with
some other people. At present the monastic buildings,
its ramparts and monks’ dwellings are in a state of
dilapidation. Only a stone church and a chapel are pre-
served there, the latter serving as a pilgrimage site.
This monastery rises on a lofty mountain called
Novan, with a rock named Tzil Kertz, or Jgnavori
Kertz, i.e. the Armenian equivalent for ‘Hermit’s
Rock,’ in the west. It lies between two gorges... with
two streams running on the left and right of the clois-
ter, at a distance of about two versts of each other.
Descending eastward for about three versts, they
merge together...”<fnref n="659" />

**The Monastic Estates.** The area between the afore-
mentioned two tributaries comprised “fine land of sev-
eral oravars”<fnref n="660" /> once belonging to Karhan Monastery.

In 1886 the monastic domains included a wood and
some arable land.<fnref n="661" />

The monastic complex of Karhan consists of a
church, a small gavit adjoining it in the west, and some
monks' rooms, all of them representing structures of
undressed stone and mortar. It used to be fortified by an
enclosure which was in a semi-ruined state in the late
19th century.

The church represents a uni-nave vaulted hall
where the vault-bearing arch is supported by a pair of
pilasters. Its only entrance opens from the gavit adjoin-
ing its western facade. In the east, it has a semi-circu-
lar bema, with a sacristy of rectangular plan on each of
its sides. The sanctuary is illuminated by 5 small win-
dows widening inside, 3 of them opening from the east-
ern facade, and 2 from the southern one.

The khachkars set in the church walls are engraved
with the following inscriptions:

Carved on a khachkar placed on the left of the bema:

ԹՎ(հն) ՈՒՆԸ (1599):

transl.: *In the year 1599.*

Published for the first time.

Incised into a khachkar set in the facade of the bema:

ԹՎ(հն) ՈՒԿԴ (1615):

transl.: *In the year 1615.*

The Armenian original published in: **Barkhutariants, M.**
Artsakh, p. 276; **Lalayan, Yer.** Gandzak District, p. 345 (the year is
deciphered as ‘1616’).

Inscribed on a khachkar set in a niche in the north of the bema:

ԹՎ(հն) ՈՒՀԹ (1630):

transl.: *In the year 1630.*

Published for the first time.

Engraved on a khachkar placed on the left of the entrance:

... լա... բՎ(հն) ՈՒԸ (1653):

transl.: *... in the year 1653.*

Published for the first time.

Incised into a khachkar set in the southern window of the church:

...(w)...հս հանգիս սուրբ հայ...:

transl.: *...reposes Khosrov...*

Published for the first time.

The gavit represents a building of almost square
plan, with two entrances opening from its southern and
northern walls standing close to the church. Its roof,
resting on intersecting arches, has a small, circular
yerdik in the centre.

<footnote n="657">657 A dialectal word meaning ‘quarry.’</footnote>

<footnote n="658">658 "Ardzagank," 1886, No. 20, p. 295.</footnote>

<footnote n="659">659 National Archives of Armenia, fund 53, list 1, file 2742, p. 16.</footnote>

<footnote n="660">660 **Barkhutariants, M.**, idem, p. 277.</footnote>

<footnote n="661">661 National Archives of Armenia, fund 56, list 18, file 138, pp. 100-101.</footnote>
During our visits to Karhan Monastery in 1980 and 1985, the gavit, where some of the priors of the monastery reposed, had an entirely earthen floor.

Below follow several epitaphs Bishop Barkhutarians copied there in the late 19th century:

Այս է հանգիստ Զարերու անապատի Ակրտիչ վարդապետին, թվ. ՈՂԵ (1646):

transl.: In this grave reposes Archimandrite Mkrtich of Charek Cloister. In the year 1646.

The Armenian original published in: **Barkhutariants, M.**, idem, p. 277; Corpus..., part 5, p. 250.

Note: The year of the epitaph does not seem trustworthy to us: it should have been deciphered as ‘1746.’

Հանգիստ հողապատեան տեռեն Եղիազորու յաւէտ հանգիստ է անվշտակիր նշխար տրին, որ աստ կան. հոգին գոլով միջնորդ առ տէր ժոական վասն իւր որդեկացս, որ օժտել փութան զմիարանութիւն հոգևորական, փրկել ի փորձանաց այժմ և յապագայն հանգեցաւ սուրբ հայրն մեր թուին Հայկազնոյ ՈՇԿԿԲ (1713):

transl.: ... in this grave repose the remains of Father Yeghiazar. ... May his soul protect his sons before the Lord... The Right Reverend passed away in the year 1713 of the Armenian era.

The Armenian original published in: **Barkhutariants, M.**, ibid; Corpus..., part 5, p. 250.

Այս է տապան տանս սպասաուր Մահտենի վերաձային, Նաւասարդ աղա անուանի, երբայր Թամրազ Քալանքարու Զակամ Սեն Սահակ ի Ղարանուրատ գեղզէ, կոչի Արամի, մահն դիպէ վարմուն :Բ: (2) ամի. ՈՇՂ: (1741) թուի և չամրեա մարմին է :ՂԳ: (93) ամի:

transl.: In this grave reposes servant of the House of God, ...famous Mahtesy Navasard Agha, the brother of Tamraz Kalantar from Gharamurat Village of Zakam District... Death took away his life at the age of sixty-two in the year 1741...

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

Inscribed on a gravestone placed in the east of the monastery:

Այս է տապան Սարգիս վարդապետի Ազորեանց Տիխինեցոյ Քեանդակիրմազ մականուանեալ, որ յայտնապէս անքասոտութեանք վարեանց գկարգ կրօնաուրութեան ի զանազան վանորայս Գանձակայ գաւառի աւելի քան 70 տարի և վախճանեցաւ ի հասակի 96 ամաց, ի Միրզիկ գեղջ, 1877 ամի:

transl.: In this grave reposes Archimandrite Sargis Azariants, also called Kyandakirmaz,<fnref n="662" /> from Tpkhis. With stainless behaviour, he served

as the shepherd of various monasteries of Gandzak District for more than 70 years and died at the age of 96 in Mirzik Village in 1877.

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

Putting together the available data, we can make up the following chronological list of the priors of Karhan Monastery:

Bishop Yeghiazar (died in 1713);<fnref n="663" />

Archimandrite Hovsep;

Bishop Sargis (mentioned between 1770 and 1773);<fnref n="664" />

Archimandrite Mkrtich;

Archimandrite Poghos;

An unknown friar (mentioned in 1857);<fnref n="665" />

An unknown archimandrite (mentioned in 1862).<fnref n="666" />

Priest Martiros Yepiskopossiants, who was ordained in 1897,<fnref n="667" /> served Mirzik and Brajur between 1905 and 1923.

## MURUT

**Location.** The village is situated in a picturesque place, on the northern wooded slope of Mount Pand, 4 kilometres north-east of Voskanapat, 8 kilometres south of the district centre, between 1,190 and 1,310 metres of altitude above sea level.

**The Origin of the Toponym.** The village name is believed to derive from a chapel once situated in the site of the local church of Sourb Astvatzatzin and retaining a khachkar which was, supposedly, blessed with chrism ('Chrism' is the English equivalent for the Armenian word 'meron.') by Mesrop Mashtots: "The father of Armenian translators, Mesrop Mashtots, blessed a cross with holy chrism: it is now set in the facade of the bema."<fnref n="668" />

As legend has it, "A century ago, one of Gandzasar Catholicoses came to the site of what is the present-day village to spend the summer in the mountains. He blessed some holy chrism there, and that event made such a deep impression on the pious inhabitants of the neighbourhood that they named the place *Myuronot* ('Blessed with chrism' in Armenian.)<fnref n="669" />

The toponym is also etymologized as the slightly changed version of Morut ('Mori' is the Armenian equivalent for 'wild strawberry'), i.e. 'wood of straw-

<footnote n="662">662 'One who does not enter the village.'</footnote>

<footnote n="663">663 Topjian, H., part 2, p. 21.</footnote>

<footnote n="664">664 As attested by his epitaph.</footnote>

<footnote n="665">665 National Archives of Armenia, fund 53, list 1, file 3830, p. 78.</footnote>

<footnote n="666">666 Idem, file 3836, p. 56.</footnote>

<footnote n="667">667 National Archives of Armenia, fund 57, list 3, file 259, p. 4; fund 458, list 1, file 184, p. 7.</footnote>

<footnote n="668">668 Jalaliants, S., idem, part 1, p. 170.</footnote>

<footnote n="669">669 "Nor-Dar," 1892, No. 136, pp. 2-3.</footnote>
berries,' allegedly due to the abundance of that currant in the neighbourhood.<fnref n="670" />

**Construction Activity.** As described by a visitor who saw the village in the 1890s, the gorge lying in front of it "...is shrouded in beautiful gardens. Murut has finely-looking houses, most of them boasting European furniture. The inhabitants of Gandzak generally spend summers here: indeed, but for its dampness, the village could serve as a wonderful summer residence."<fnref n="671" />

**Water Supply.** In 1914 the local residents attempted to bring water to their village from a site called Pandajur and located within a verst and a half. The expenses of that project, however, amounted to an estimated 2,000 rubles which they could not afford to cover so that they had to give up that idea.<fnref n="672" />

**Population.** The available topographical sources are not unanimous in mentioning the origin of the people inhabiting Murut: they are either considered "native inhabitants,"<fnref n="673" /> or resettlers: "...it is an old village comprising emigrants from various places who gathered here at the beginning of this century."<fnref n="674" />

Below follows a list of the families living in Murut in 1839:

“1 Hovhannes Yeghiazarian, his wife Kali, their sons Arustam, Andreas, Avetis and their daughter-in-law Anna;

2 Barsegh Gabrielian, his wife Mariam, their sons Michael, Grigor and Tatevos; Barsegh's brother Daniel and his wife Salbi;

3 Sahak Panossian, his wife Herik and their son Panos;

4 Petros Hovhannessian, his wife Javahir as well as their sons Panos, Aghajan and Hovhannes;

5 Tovmas Hovhannessian, his wife Mariam and their daughter Shamam."<fnref n="675" />

The existing statistical records indicate that from 1804 onwards, the local inhabitants continually increased, reaching a maximum of 441 in 1912.

Below follow the available statistical data on the number of the village population in the 19th to 20th centuries:

<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>676</sup></td><td>5</td><td>8</td><td>7</td><td>15</td></tr><tr><td>1839<sup>677</sup></td><td>5</td><td>16</td><td>9</td><td>25</td></tr><tr><td>1845<sup>678</sup></td><td></td><td>32</td><td>23</td><td>55</td></tr><tr><td>1847<sup>679</sup></td><td></td><td>36</td><td>32</td><td>68</td></tr><tr><td>1849<sup>680</sup></td><td></td><td>30</td><td>29</td><td>59</td></tr></tbody></table>

<table><tbody><tr><td>1852<sup>681</sup></td><td></td><td>33</td><td>30</td><td>63</td></tr><tr><td>1861<sup>682</sup></td><td>6</td><td></td><td></td><td></td></tr><tr><td>1866<sup>683</sup></td><td>12</td><td>44</td><td>26</td><td>70</td></tr><tr><td>1872<sup>684</sup></td><td></td><td>74</td><td>57</td><td>131</td></tr><tr><td>1873<sup>685</sup></td><td></td><td></td><td></td><td>103</td></tr><tr><td>1875<sup>686</sup></td><td></td><td></td><td></td><td>105</td></tr><tr><td>1876<sup>687</sup></td><td></td><td></td><td></td><td>109</td></tr><tr><td>1877<sup>688</sup></td><td></td><td>62</td><td>55</td><td>117</td></tr><tr><td>1878<sup>689</sup></td><td></td><td>65</td><td>56</td><td>121</td></tr><tr><td>1881<sup>690</sup></td><td></td><td>76</td><td>61</td><td>137</td></tr><tr><td>1882<sup>691</sup></td><td></td><td>83</td><td>67</td><td>150</td></tr><tr><td>1883<sup>692</sup></td><td></td><td>78</td><td>58</td><td>136</td></tr><tr><td>1886<sup>693</sup></td><td>34</td><td>131</td><td>107</td><td>238</td></tr><tr><td>1887<sup>694</sup></td><td></td><td>114</td><td>111</td><td>225</td></tr><tr><td>1888<sup>695</sup></td><td></td><td>124</td><td>114</td><td>238</td></tr><tr><td>1889<sup>696</sup></td><td></td><td>131</td><td>123</td><td>254</td></tr><tr><td>1890<sup>697</sup></td><td></td><td>141</td><td>124</td><td>265</td></tr><tr><td>1891<sup>698</sup></td><td></td><td>135</td><td>131</td><td>266</td></tr><tr><td>1892<sup>699</sup></td><td></td><td>132</td><td>135</td><td>267</td></tr><tr><td>1893<sup>700</sup></td><td></td><td>143</td><td>140</td><td>283</td></tr><tr><td>1894<sup>701</sup></td><td></td><td>148</td><td>148</td><td>296</td></tr><tr><td>1897<sup>702</sup></td><td></td><td>173</td><td>169</td><td>342</td></tr><tr><td>1898<sup>703</sup></td><td></td><td>179</td><td>177</td><td>356</td></tr><tr><td>1899<sup>704</sup></td><td></td><td>189</td><td>185</td><td>374</td></tr><tr><td>1900<sup>705</sup></td><td></td><td>198</td><td>194</td><td>392</td></tr><tr><td>1901<sup>706</sup></td><td></td><td>201</td><td>197</td><td>398</td></tr><tr><td>1902<sup>707</sup></td><td></td><td>207</td><td>199</td><td>406</td></tr><tr><td>1905<sup>708</sup></td><td></td><td>210</td><td>200</td><td>410</td></tr><tr><td>1906<sup>709</sup></td><td></td><td>175</td><td>144</td><td>319</td></tr></tbody></table>

<footnote n="670">670 "Ardzagank," 1886, No. 20, p. 294; "Nor-Dar," ibid.</footnote>

<footnote n="671">671 Lalayan, Yer., idem, p. 316.</footnote>

<footnote n="672">672 "Mshak," 1914, No. 168, p. 3.</footnote>

<footnote n="673">673 Barkhutariants, M., idem, p. 272.</footnote>

<footnote n="674">674 "Nor-Dar," 1892, No. 136, pp. 2-3.</footnote>

<footnote n="675">675 National Archives of Armenia, fund 53, list 1, file 3800, p. 31.</footnote>

<footnote n="676">676 Collected Acts..., vol. 2, p. 596.</footnote>

<footnote n="677">677 National Archives of Armenia, fund 53, list 1, file 3800, p. 31.</footnote>

<footnote n="678">678 Idem, file 3811, pp. 5-6.</footnote>

<footnote n="679">679 Idem, file 3814, pp. 97-98.</footnote>

<footnote n="680">680 Idem, file 3818, pp. 96-97.</footnote>

<footnote n="681">681 Idem, file 3819, pp. 105-106.</footnote>

<footnote n="682">682 Idem, file 3835, pp. 147-148.</footnote>

<footnote n="683">683 Idem, file 3848, p. 57.</footnote>

<footnote n="684">684 Idem, file 3872, pp. 62-63.</footnote>

<footnote n="685">685 Idem, file 3864, pp. 39-40. Also see file 3862, pp. 58-59.</footnote>

<footnote n="686">686 Idem, file 3866, pp. 44-45.</footnote>

<footnote n="687">687 Idem, file 3868, pp. 57-58.</footnote>

<footnote n="688">688 Idem, file 3868, pp. 54-55.</footnote>

<footnote n="689">689 Idem, file 3870, pp. 22-23.</footnote>

<footnote n="690">690 National Archives of Armenia, fund 53, list 1, file 3873, pp. 27-28.</footnote>

<footnote n="691">691 Idem, file 3874, p. 30.</footnote>

<footnote n="692">692 Idem, file 3875, pp. 56-57.</footnote>

<footnote n="693">693 A Statistical Survey..., pp. 84-85. Another source reports only 18 houses for this year ("Ardzagank," 1886, No. 20, p. 294).</footnote>

<footnote n="694">694 National Archives of Armenia, fund 53, list 1, file 3880, p. 73.</footnote>

<footnote n="695">695 Idem, file 3882 p. 130.</footnote>

<footnote n="696">696 Idem, file 3884, pp. 226-227. According to another statistical source, the village had 195 inhabitants, including 100 males and 95 females (idem, file 3877, p. 29).</footnote>

<footnote n="697">697 National Archives of Armenia, fund 53, list 1, file 3887, p. 149.</footnote>

<footnote n="698">698 Idem, file 3889, p. 148.</footnote>

<footnote n="699">699 Idem, file 3891, p. 120.</footnote>

<footnote n="700">700 Idem, file 3895, pp. 77-78.</footnote>

<footnote n="701">701 Idem, file 3896, pp. 173-174.</footnote>

<footnote n="702">702 Idem, file 3899, pp. 146-147.</footnote>

<footnote n="703">703 Idem, file 3897, p. 168.</footnote>

<footnote n="704">704 Idem, file 3903, pp. 126-127.</footnote>

<footnote n="705">705 Idem, file 3905, pp. 91-92.</footnote>

<footnote n="706">706 Idem, file 3906, pp. 97-98.</footnote>

<footnote n="707">707 Idem, file 3907, pp. 22-23.</footnote>

<footnote n="708">708 Idem, file 3912, pp. 265-266.</footnote>

<footnote n="709">709 Idem, file 3915, p. 24.</footnote>
<figure><img src="image_631.png" /></figure>

<figure><img src="image_632.png" /><figcaption>MURUT. Houses (photos by courtesy of H. Badalian)</figcaption></figure>

<figure><img src="image_633.png" /></figure>

<figure><img src="image_634.png" /></figure>

<table><tr><td>1907710</td><td></td><td></td><td></td><td>317</td></tr><tr><td>1908<sup>711</sup></td><td>33</td><td>161</td><td>145</td><td>306</td></tr><tr><td>1909<sup>712</sup></td><td></td><td>213</td><td>207</td><td>420</td></tr><tr><td>1910<sup>713</sup></td><td></td><td>182</td><td>159</td><td>341</td></tr><tr><td>1912<sup>714</sup></td><td></td><td>223</td><td>218</td><td>441</td></tr><tr><td>1914<sup>715</sup></td><td>31</td><td></td><td></td><td>340</td></tr><tr><td>1917<sup>716</sup></td><td>34</td><td></td><td></td><td>215</td></tr><tr><td>1940<sup>717</sup></td><td></td><td></td><td></td><td>500</td></tr><tr><td>1983<sup>718</sup></td><td></td><td></td><td></td><td>133</td></tr></table>

Murut participated in the **Great Patriotic War** with 122 of its inhabitants, 67 of whom lost their lives on the battlefield.

**Sourb Astvatzatzin Cloister** (later **Sourb Astvatzatzin Church**) of Myuronut, which was one of the most famous sanctuaries throughout Gandzak District, used to stand at the south-western extremity of the village. Between 1877 and 1881, it was thoroughly reconstructed into a parish church.

The available scientific literature does not contain any significant records on the foundation of the sanctuary. Nor is there any valuable information regarding the other buildings of the monastic complex and a church allegedly located nearby and preserved until 1877.

In 1800 Prior of “Mrut Cloister” Archimandrite Harutiun died and was buried in the yard of Gandzak’s St. Hovhannes Church.

One of the earliest sources mentions Myuronut Monastery in connection with its plunder committed in 1838: “...on the night of 23 June, some bandits broke into the pilgrimage site of Myurnot rising at the top of a mountain and having two friars: all its vessels were stolen.”<sup>719</sup>

In the aftermath of that burglary, the sanctuary suffered grave financial losses: “...Myurnot Cloister has been robbed of different items and articles totaling 1,109 rubles in silver coins.”<sup>720</sup>

In 1839 Friar Hovhannes Hovhannissants served as Father Superior of the sanctuary.<sup>721</sup>

An archive document of 1847 states that “the church had a room and two winter encampments.”<sup>722</sup>

In 1853 the lands of Sourb Astvatzatzin Cloister were included within the following boundaries, “...a

<footnote n="710">710 National Archives of Armenia, fund 56, list 1, file 240, p. 2.</footnote>

<footnote n="711">711 National Archives of Armenia, fund 35, list 1, file 559, p. 9. Another statistical source reports 392 inhabitants (Caucasian Calendar for 1910, p. 327).</footnote>

<footnote n="712">712 National Archives of Armenia, fund 956, list 18, file 764, p. 116.</footnote>

<footnote n="713">713 National Archives of Armenia, fund 53, list 1, file 3917, pp. 57-58.</footnote>

<footnote n="714">714 Idem, file 3919, pp. 61-62.</footnote>

<footnote n="715">715 Caucasian Calendar for 1915, p. 161. Also see “Mshak,” 1914, No. 168, p. 3.</footnote>

<footnote n="716">716 Avetissian, M. M., idem, p. 166.</footnote>

<footnote n="717">717 As attested by Kirakos Khachaturian from Voskanapat.</footnote>

<footnote n="718">718 Ditto.</footnote>

<footnote n="719">719 National Archives of Armenia, fund 56, list 1, file 436, p. 1.</footnote>

<footnote n="720">720 Idem, p. 3.</footnote>

<footnote n="721">721 National Archives of Armenia, fund 53, list 1, file 457, p. 8.</footnote>

<footnote n="722">722 Idem, file 3814, pp. 109-110.</footnote>
<figure><img src="image_635.png" /></figure>

<figure><img src="image_636.png" /><figcaption>MURUT. Sourd Astvatzatzin Church with its construction inscription and gate (the last photo by courtesy of H. Badalian)</figcaption></figure>

<figure><img src="image_637.png" /></figure>

<figure><img src="image_638.png" /></figure>

road called Yotn-Shahar in the east; the Saru-Su tribu-
tary in the west; Saru-Yal Road in the south, and the
river Yelisavetpol in the north...”<sup>723</sup>

In the same year, it comprised a single clergyman
who served as Father Superior there.<sup>724</sup>

According to some archive documents (1849,<sup>725</sup> 1852,<sup>726</sup> 1861<sup>727</sup> and 1862),<sup>728</sup> the sanctuary had a stone church which is mentioned by the name of Sourd Astvatzatzin in 1861.

Mahtesy Kerovbe Ter-Martirossiants built a parish church in the site of Myuronut Cloister with his own means: "Our small, poor village could not afford to erect a church so that Mahtesy Kerovbe Ter-Martirosiants, a merchant from Gandzak, ...had a finely-finished stone church built there at the cost of about ten thousand rubles. That gentleman, however, does not confine himself to only that: almost every year he makes some donation to the sanctuary. Recently he has given it a pair of big bells."<sup>729</sup>

The construction of the church took four years. It
was completed in 1881 and was solemnly consecrated
in the same year: "It is already four years since hon-

<figure><img src="image_639.png" /><figcaption>MURUT. A spring called Nahatak</figcaption></figure>

ourable citizen of Gandzak Mahtesy Kerovbe Ter-
Martirossiants embarked upon the construction of
Morut's Sourd Astvatzatzin Church with his own
means. Working with great devotion, he spent several
thousand rubles on the House of God in times of
famine when everything was incredibly expensive. The
sanctuary, built of finely-dressed stone, was blessed in
a great ceremony held on the feast-day of the Holy
Cross (Sunday)."<sup>730</sup>

Until 1988 the church preserved its construction
inscription, which is of great value to the study of its
history:

<footnote n="723">723 Idem, file 2742, p. 6.</footnote>

<footnote n="724">724 Idem, file 2743, pp. 20-21.</footnote>

<footnote n="725">725 Idem, file 3818, pp. 96-97.</footnote>

<footnote n="726">726 Idem, file 3819, p. 105.</footnote>

<footnote n="727">727 Idem, file 3835, pp. 147-148.</footnote>

<footnote n="728">728 Idem, file 3836, p. 58.</footnote>

<footnote n="729">729 "Nor-Dar," 1896, No. 120, p. 1.</footnote>

<footnote n="730">730 "Meghu Hayastani," 1881, No. 258, p. 3.</footnote>
<figure><img src="image_640.png" /></figure>

<figure><img src="image_641.png" /><figcaption>MURUT. A cemetery extending in the west of Sourb Astvatzatzin Church. Tombstones</figcaption></figure>

<figure><img src="image_642.png" /></figure>

<figure><img src="image_643.png" /></figure>

5 lines in the Armenian original carved on two blocks of stone placed above the church entrance:

Ես Գանձակ քաղաքացի մահ(տես)ի Քերոր
S(է)ր-Մարտիրոսեան | կառուցի իմով արդ-
եամք Ս(ուրք) Ա(ստուա)ծածին եկեղեցի Սու-
ուտ գեղզ, ի յիշատակ պապին իմոյ S(է)ր
Սարտիրոս աւաք | քահանայի և ծոնդաց իմոց
Սկրտումի և Հո(ի)փսիմի և կանանց | իմոց
Խանումի և Սհարի յամի S(եա)ոն 1881 սամի:

transl.: I, citizen of Gandzak Mahtesy Kerob Ter-Martirossian, built Sourb Astvatzatzin Church of Murut Village with my own means in the year 1881 in memory of my grandfather, Senior Priest Martiros, my parents Mkrtum and Hripsime as well as my wives Khanum and Sehar.

The Armenian original published in: "Ardzagank," 1886, No. 20, p. 294; **Barkhutariants**, M. Artsakh, p. 272.

The following Biblical citation is engraved below the construc-
tion inscription:

Եկայր առ իս ամենայն աշխատեալի և
ծանրաքեռնեալ և ես հանգուցից գծեզ:

transl.: Come unto me, all ye that labour and are heavy laden, and I will give you rest.

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

The site of the former cloister retained its fame of
pilgrimage place even after the construction of the
church.

In summers the number of people living in Murut greatly increased, as it served as a summer resort for large multitudes of Gandzak citizens. Taking into account that fact in March 1900, the inhabitants of the village decided to add a belfry to the church and fortify its yard with ramparts: "...consulting each other, we came to the conclusion that it was necessary to build a belfry in front of our church. In summertime, a great number of people come here from Gandzak, and on Sundays and feast-days it turns out too small to accommodate all of them: many of them are not even able to stand inside it. Besides, we find it most important to enclose the church within ramparts, for the northern road extending near it is gradually coming to ruins and may endanger the monument in the very near future."<fnref n="731" />

A year later, on 11 June 1901, the residents of Murut changed their plans: "...instead of building a belfry, we had better extend the western wall of the church by several arshins. Once we have done so, it will become large enough to provide room for both the local people and pilgrims. Later we can erect a belfry above the newly-added part of the church if it proves necessary (the present means of the sanctuary will hardly suffice to cover these expenses)."<fnref n="732" />

By 1907 the aforementioned reconstruction had
already been completed, but its project and estimate of

<footnote n="731">731 National Archives of Armenia, fund 53, list 1, file 3406, p. 3.</footnote>

<footnote n="732">732 Idem, p. 12.</footnote>
expenditures had not been approved previously: "...the belfry of the church was founded and erected without any plan, and no architect supervised the work."<fnref n="733" />

Between 1905 and 1910, *Priest Grigor Ter-Sargissants* served the village community.<fnref n="734" />

A small cemetery, lying in the west of the church, retains 19th-century tombstones, one of which bears the following epitaph:

2 lines in the Armenian original carved on the southern face of an ornate gravestone whose upper part is trihedral, and the eastern side bears a relief:

Արդյունքն յորջորդի բնակեր գանձակեղի / անցատրացյ խնդրի գողորդի, վախվ. 7. 10. 1873: transl.: *An inhabitant of Gandzak named Agule-tsy. May passers-by pray for his soul.* 7. 10. 1873.

Published for the first time.

### NADEL

The village is located in a plain lying on the left bank of the river Artinajur, 10 kilometres north-west of the district centre, at an altitude of 340 to 350 metres above sea level.

It was founded in the Soviet years.

### PADILI

This Turkish village is situated on the left bank of the river Getishenaget, 12 kilometres north-west of the district centre, between 490 and 550 metres of altitude above sea level.

It was founded in the late 19th century and had a population of 261 in 1908.<fnref n="735" />

### PANAHLAR

Panahlar extends on the left bank of the river Kurak, 15 kilometres east of the district centre, at an altitude of 550 to 600 metres above sea level.

It represents a small insignificant Turkish village established in the Soviet years.

### SAFARALIYEV (NABI-AGHALI)

The village lies 22 kilometres north-east of the district centre, at an altitude of 230 to 260 metres above sea level.

The available data relating to the number of the local population are as follows: 98 houses with 553 inhabitants (302 males, 251 females)<fnref n="736" /> in 1886; 1,050 inhabitants in 1907,<fnref n="737" /> and 721 in 1914.<fnref n="738" />

### SARIGHAMISH

The village is located in a plain lying at an altitude of 208 to 215 metres above sea level, 27 kilometres north of the district centre.

In 1886 the local Turkish community, that had shifted to a sedentary life, consisted of 34 families with 164 inhabitants, including 96 males and 68 females.<fnref n="739" /> In 1914 the village had a population of 191.<fnref n="740" />

### SARISU

Sarisu extends on the southeast-facing slope of a gorge lying on the left bank of one of the tributaries of the river Kurak, in the area among the villages of Martunashen, Manashid and Buzlukh, 17 kilometres south-east of the district centre, between 1,280 and 1,400 metres of altitude above sea level.

It represents a small Turkish village founded in the late 19th century.

The available data relating to the number of the local population are as follows: 23 houses with 203 inhabitants (123 males, 80 females) in 1886,<fnref n="741" /> and 250 residents in 1914.<fnref n="742" />

Like Topalhasanli, Sarisu represented a den of murders; that is why, in 1906 and 1991, it was levelled with the ground in fair retaliation for the crimes its inhabitants had committed.

### SARKYAR

This Turkish village is situated in a plain lying at an altitude of 250 to 275 metres above sea level, 20 kilometres north of the district centre.

The available statistical data on the number of the local 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>1886<sup>743</sup></td><td>76</td><td>222</td><td>194</td><td>416</td></tr><tr><td>1908<sup>744</sup></td><td></td><td></td><td></td><td>792</td></tr><tr><td>1914<sup>745</sup></td><td></td><td></td><td></td><td>692</td></tr><tr><td>1983<sup>746</sup></td><td></td><td></td><td></td><td>3,065</td></tr></tbody></table>

### TATLI

This Turkish village, dating from the late 19th century, is located 19 kilometres north-east of the district centre, between 265 and 280 metres of altitude above sea level.

It had 94 inhabitants (21 houses) in 1886,<fnref n="747" /> 839 in 1908,<fnref n="748" /> and 43 in 1914.<fnref n="749" />

<footnote n="733">733 Idem, p. 19.</footnote>

<footnote n="734">734 National Archives of Armenia, fund 53, list 1, file 817, p. 7; fund 458, list 1, file 184, p. 7; fund 461, list 1, file 12, p. 58.</footnote>

<footnote n="735">735 Caucasian Calendar for 1910, p. 389.</footnote>

<footnote n="736">736 A Statistical Survey..., pp. 80-81.</footnote>

<footnote n="737">737 Caucasian Calendar for 1910, p. 329. This number is, evidently, exaggerated and, therefore, unreliable.</footnote>

<footnote n="738">738 Caucasian Calendar for 1915, p. 162.</footnote>

<footnote n="739">739 A Statistical Survey..., pp. 80-81.</footnote>

<footnote n="740">740 Caucasian Calendar for 1915, p. 179.</footnote>

<footnote n="741">741 A Statistical Survey..., pp. 88-89.</footnote>

<footnote n="742">742 Caucasian Calendar for 1915, p. 179.</footnote>

<footnote n="743">743 A Statistical Survey..., pp. 80-81.</footnote>

<footnote n="744">744 Caucasian Calendar for 1910, p. 360.</footnote>

<footnote n="745">745 Caucasian Calendar for 1915, p. 179.</footnote>

<footnote n="746">746 SAE, vol. 8, p. 393.</footnote>

<footnote n="747">747 A Statistical Survey..., pp. 86-87.</footnote>

<footnote n="748">748 Caucasian Calendar for 1910, p. 376.</footnote>

<footnote n="749">749 Caucasian Calendar for 1915, p. 187.</footnote>
## TOGHANALI

The village is situated on the left bank of the river Kurak, 17 kilometres south of the district centre, at an altitude of 1,200 to 1,300 metres above sea level.

It was established in the Soviet years and had 878 inhabitants in 1985.<fnref n="750" />

Two kilometres south-east of Toghanali, amidst some wooded mountains can be seen **Lake Alharak** ('Gyoygyol' in Turkish) lying at an altitude of 1,553 metres above sea level. Its formation is traditionally connected with an earthquake that struck the area in 1139: "During the quake, Mount Alharak collapsed into the gorge and blocked the way of a stream flowing through it. A small lake that was formed there afterwards has been preserved until now, with fine fish swarming there."<fnref n="751" />

According to the results of a geological investigation conducted in the area in 1908, the lake had a depth of 76 metres.<fnref n="752" />

## TOPALHASANLI

**Location.** The settlement, dating back to the late 1880s, extends on the left bank of the river Gandzak, 4 kilometres south-west of the district centre, at an altitude of 700 to 790 metres above sea level.

**A Historical Introduction.** Situated on the highway connecting the Armenian villages of Brajur, Mirzik, Voskanapat, and partly Murut with Gandzak City, Topalhasanli had a position of pivotal importance: "Some ten years ago, a den of bandits called Topal-Hasanlu was established immediately in the vicinity of Helenendorf, within ten versts of Gandzak City. The gangsters, whose activity is highly doubtful, hold the inhabitants of the neighbourhood in constant horror... Topal-Hasanlu is a true scourge for them: the only motto of that haunt of various criminal elements is 'theft and murder,' for they are unable to do any other work..."<fnref n="753" />

The main occupation of the people dwelling in Topal-Hasanli was to lie in ambush for passers-by and travellers for the purpose of robbing and killing them. What is even more noteworthy, they did the same in peaceful times as well: "...Topalhasanlu represents a den of bandits lying near the highway, within about three versts of Helenendorf. Even in peaceful times, it holds the adjacent Armenian villages as well as the German inhabitants of the colony and Gandzak Armenians in constant terror, always providing a con-

siderable number of prisoners for the jails and Sakhalin."<fnref n="754" />

**The Armeno-Turkish fights of 1905 to 1906** gave the Turkish residents of Topalhasanli "Village" a brilliant opportunity to manifest all their professional skills. The number of their victims increased with every single passing day: carters and travellers were killed on the roads; lumbermen were murdered in the woods, and shepherds in the mountains. They stole whatever fell into their hands: "...The people the Turks of Topalhasanlu have murdered since the foundation of their village far outnumber its present-day inhabitants. Baghmanlar and Topal-Hasanlu are like two vicious sisters..."<fnref n="755" />

The Turkish inhabitants of Topalhasanli took an active part in the plunder and destruction of the Armenian shops of Gandzak's market on 18 November 1905.<fnref n="756" /> "Encouraged by their success," they also invaded the Armenian-populated villages in the vicinity of the city.

Sooner or later, all forces of evil and vile are held to accountability: 22 December of 1905 marked a doomsday for the inhabitants of Topalhasanli who had been perpetrating various crimes for a decade and a half. With their patience exhausted, the Armenians of the neighbourhood taught a good lesson to them: "...That village gave birth to countless ordinary thieves, highwaymen and even gangs of criminals. ...Thinking that it was time they should get even with all that to restore peace in the region, the Armenians launched fighting on 22 December. ...after stubborn, but futile resistance, the brigands took to their heels, leaving about 20 corpses in the streets. In a gorge called Agh-Kyorpi, the Armenians also crushed some Turks from the city who were hurrying to rescue their compatriots in Topalhasanli. Having previously blocked the passage of the ravine, they made the Turks run away and scatter here and there..."<fnref n="757" />

Below follows a record with interesting details relating to the aforementioned events: "22 December 1905. At sunrise a group of 160 warriors led by a courageous teacher<fnref n="758" /> walked towards Topal-Hasanlu, encircled it in three directions and started showering it with volleys. Although the Turks answered them from their positions, the number of those attacking and group leader Martiros' trumpet had already terrified them. The enemy fired without any order and discipline so that they were not able to cause any injury to the

<footnote n="750">750 SAE, vol. 9, p. 301.</footnote>

<footnote n="751">751 *Kirakos Gandzaketsy*, p. 117. Cf. idem, p. 200.</footnote>

<footnote n="752">752 *Hofman, E*. A Geological Study of Mount Kyapaz. In: "Izvestiya Kavkazskovo Muzeya," vol. 9, part 2, Tiflis, 1915, pp. 125-129, in Russian.</footnote>

<footnote n="753">753 "Mshak," 1900, No. 92, p. 1.</footnote>

<footnote n="754">754 "Mshak," 1906, No. 15, p. 1.</footnote>

<footnote n="755">755 "Mshak," 1906, No. 78, p. 2.</footnote>

<footnote n="756">756 *Varandian, M.*, idem, p. 350.</footnote>

<footnote n="757">757 *A-Do*, idem, pp. 338-339.</footnote>

<footnote n="758">758 That valorous teacher was fidayi Martiros from Yonjalu Village of Bulanekh District of Western Armenia, who had joined the ranks of Hay Heghapokhakan Dashnaktsutiun since 1891.</footnote>