<table><tr><td>1874<sup>254</sup></td><td></td><td></td><td>6,626</td></tr><tr><td>1875<sup>255</sup></td><td></td><td></td><td>6,719</td></tr><tr><td>1876<sup>256</sup></td><td></td><td></td><td>6,759</td></tr><tr><td>1877<sup>257</sup></td><td>3,562</td><td>3,200</td><td>6,762</td></tr><tr><td>1878<sup>258</sup></td><td>3,528</td><td>3,178</td><td>6,706</td></tr><tr><td>1881<sup>259</sup></td><td>4,195</td><td>3,370</td><td>7,565</td></tr><tr><td>1882<sup>260</sup></td><td>4,297</td><td>3,487</td><td>7,784</td></tr><tr><td>1883<sup>261</sup></td><td>4,247</td><td>3,403</td><td>7,650</td></tr><tr><td>1884<sup>262</sup></td><td>4,050</td><td>3,854</td><td>7,904</td></tr><tr><td>1885<sup>263</sup></td><td>4,038</td><td>3,818</td><td>7,856</td></tr><tr><td>1886<sup>264</sup></td><td>4,837</td><td>4,077</td><td>8,914</td></tr><tr><td>1887<sup>265</sup></td><td>4,338</td><td>3,987</td><td>8,325</td></tr><tr><td>1888<sup>266</sup></td><td>4,408</td><td>4,064</td><td>8,472</td></tr><tr><td>1889<sup>267</sup></td><td>4,516</td><td>4,166</td><td>8,682</td></tr><tr><td>1890<sup>268</sup></td><td>4,614</td><td>4,294</td><td>8,908</td></tr><tr><td>1891<sup>269</sup></td><td>4,751</td><td>4,456</td><td>9,207</td></tr><tr><td>1892<sup>270</sup></td><td>4,925</td><td>4,482</td><td>9,407</td></tr><tr><td>1893<sup>271</sup></td><td>5,002</td><td>5,392</td><td>10,394</td></tr><tr><td>1894<sup>272</sup></td><td>5,103</td><td>5,445</td><td>10,548</td></tr><tr><td>1897<sup>273</sup></td><td>5,426</td><td>5,799</td><td>11,225</td></tr><tr><td>1898<sup>274</sup></td><td>5,538</td><td>5,906</td><td>11,444</td></tr><tr><td>1899<sup>275</sup></td><td>5,754</td><td>6,125</td><td>11,879</td></tr><tr><td>1900<sup>276</sup></td><td>5,589</td><td>6,270</td><td>11,859</td></tr><tr><td>1901<sup>277</sup></td><td>5,609</td><td>6,354</td><td>11,963</td></tr><tr><td>1902<sup>278</sup></td><td>5,887</td><td>6,546</td><td>12,433</td></tr><tr><td>1905<sup>279</sup></td><td>5,912</td><td>6,570</td><td>12,482</td></tr><tr><td>1906<sup>280</sup></td><td>5,269</td><td>4,820</td><td>10,089</td></tr><tr><td>1907<sup>281</sup></td><td></td><td></td><td>10,382</td></tr><tr><td>1908<sup>282</sup></td><td>1,649</td><td>4,736</td><td>9,040</td></tr><tr><td>1909<sup>283</sup></td><td></td><td>6,135</td><td>6,484</td></tr></table>

<table><tr><td>1910<sup>284</sup></td><td>3,719</td><td>3,548</td><td>7,267</td></tr><tr><td>1912<sup>285</sup></td><td>6,213</td><td>6,482</td><td>12,697</td></tr><tr><td>1916<sup>286</sup></td><td></td><td></td><td>12,125</td></tr><tr><td>1957<sup>287</sup></td><td></td><td></td><td>70,000</td></tr></table>

The statistical records for several years enable us to calculate what percentage the Armenians formed among the citizens of other nationalities:

<table><tr><td>1804</td><td>49.21 %</td></tr><tr><td>1835</td><td>31.48 %</td></tr><tr><td>1849</td><td>37.88 %</td></tr><tr><td>1852</td><td>47.94 %</td></tr><tr><td>1865</td><td>35.66 %</td></tr><tr><td>1874</td><td>35.80 %</td></tr><tr><td>1884</td><td>41.65 %</td></tr><tr><td>1887</td><td>41.02 %</td></tr><tr><td>1897</td><td>33.92 %</td></tr><tr><td>1906</td><td>27.34 %</td></tr><tr><td>1908</td><td>19.48 %</td></tr><tr><td>1916</td><td>21.00 %</td></tr></table>

In 1873 “Mshak” correspondent Mazhak wrote the following about Gandzak’s *Turkish inhabitants*: “The Turks, who constitute a larger number, total 1,800, but that numerical superiority does not add to their significance at all: they share the features of all Asian tribes without any difference... The only place where they get education, if any, is their mosque where a *sokhta*, a *mirza*, or a mullah gathers several children and incessantly squeaks something, meanwhile also foaming at the mouth. The pupils listen to him sitting scattered on the floor, but that lasts for only certain periods of the year. They are educated, but in what... In extremely formidable features... The representatives of their upper, noble class send their children to a royal college where they are indoctrinated with some unstable, groundless ideology, without ever trying to find anything positive and useful in it. They leave that institution having picked up a distorted language alleged to be Russian, and make use of every possible opportunity to crow about their excellent knowledge.”<fnref n="288" />

The Turkish inhabitants of Gandzak were occupied with blacksmithing, carpentry as well as partly sericulture and trade. They mainly dealt in fruits, but “they are even meaner in that business.”<fnref n="289" />

Below follow the available statistical data regarding Gandzak’s Turkish citizens:

<table><thead><tr><td>Year</td><td>Number</td><td>Percentage</td></tr></thead><tbody><tr><td>1804</td><td>2,367</td><td>50.79</td></tr><tr><td>1835</td><td>11,100</td><td>68.51</td></tr><tr><td>1849</td><td>6,590</td><td>50.70</td></tr></tbody></table>

<footnote n="254">254 Idem, file 3864, pp. 39-40.</footnote>

<footnote n="255">255 Idem, file 3866, pp. 44-45.</footnote>

<footnote n="256">256 Idem, file 3868, pp. 57-58.</footnote>

<footnote n="257">257 Idem, file 3869, pp. 54-55.</footnote>

<footnote n="258">258 Idem, file 3870, pp. 22-23.</footnote>

<footnote n="259">259 Idem, file 3873, pp. 27-28.</footnote>

<footnote n="260">260 Idem, file 3874, p. 30.</footnote>

<footnote n="261">261 Idem, file 3875, pp. 56-57.</footnote>

<footnote n="262">262 Caucasian Calendar for 1886, p. 124.</footnote>

<footnote n="263">263 National Archives of Armenia, fund 53, list 1, file 3877, p. 29.</footnote>

<footnote n="264">264 Caucasian Calendar for 1898, pp. 28-29.</footnote>

<footnote n="265">265 National Archives of Armenia, fund 53, list 1, file 3880, p. 72.</footnote>

<footnote n="266">266 Idem, file 3882, p. 130.</footnote>

<footnote n="267">267 Idem, file 3884, pp. 226-227.</footnote>

<footnote n="268">268 Idem, file 3887, p. 149.</footnote>

<footnote n="269">269 Idem, file 3889, p. 148.</footnote>

<footnote n="270">270 Idem, file 3891, p. 120.</footnote>

<footnote n="271">271 Idem, file 3895, pp. 77-78.</footnote>

<footnote n="272">272 National Archives of Armenia, fund 53, list 1, file 3896, pp. 71-72.</footnote>

<footnote n="273">273 Idem, file 3899, pp. 146-147.</footnote>

<footnote n="274">274 Idem, file 3897, p. 168.</footnote>

<footnote n="275">275 Idem, file 3903, pp. 125-126.</footnote>

<footnote n="276">276 Idem, file 3905, pp. 89-90.</footnote>

<footnote n="277">277 Idem, file 3906, pp. 96-97.</footnote>

<footnote n="278">278 Idem, file 3907, pp. 22-23.</footnote>

<footnote n="279">279 Idem, file 3912, pp. 265-266.</footnote>

<footnote n="280">280 Idem, file 3915, p. 24.</footnote>

<footnote n="281">281 National Archives of Armenia, fund 56, list 1, file 240, p. 2.</footnote>

<footnote n="282">282 National Archives of Armenia, fund 35, list 1, file 559, pp. 6-7.</footnote>

<footnote n="283">283 National Archives of Armenia, fund 556, list 18, file 764, p. 116.</footnote>

<footnote n="284">284 National Archives of Armenia, fund 53, list 1, file 3917, pp. 55-56.</footnote>

<footnote n="285">285 Idem, file 3919, pp. 61-62.</footnote>

<footnote n="286">286 Caucasian Calendar for 1917, pp. 191-193.</footnote>

<footnote n="287">287 “Sion,” 1957, April-May, p. 112.</footnote>

<footnote n="288">288 Mazhak, op. cit.</footnote>

<footnote n="289">289 Ibid.</footnote>
<table><tr><td>1865</td><td>7,133</td><td>47.29</td></tr><tr><td>1884</td><td>10,320</td><td>54.38</td></tr><tr><td>1887</td><td>11,139</td><td>54.88</td></tr><tr><td>1916</td><td>35,619</td><td>61.69</td></tr></table>

Apart from its main population comprising Armenians and Turks, Gandzak also had some *Russian residents*. In 1886 they amounted to 131, their number growing to 4,261 in 1906 (11.54 %), and 4,815 in 1916 (8.34 %). It should be mentioned, however, that their increase was evidently due to immigration rather than a natural rate of growth.

Gandzak was also inhabited by some other nationalities, including 30 Gypsies in 1849 as well as 103 Georgians (77 males, 26 females), 3 Germans and 2 Jews in 1886. In 1916 the local population also included some sectarians totaling 1,276 (2.2 %).

The history of **Gandzak's parish schools** dates back to 1844, when Mesropian Spiritual School of males opened at the local church of St. Hovhannes.

The year 1859 marked the establishment of the city's first female school and another private male school.

In 1867 a male school was founded at Sourb Astvatzatzin Church of Norashen Quarter, another two schools, one for males and the other for females, opening at St. Grigor Lusavorich in 1889.

In 1906 all the aforementioned schools that had been functioning independently by then merged into unisex educational institutions.

Below follows a table representing the number of Gandzak's schools, their pupils and teachers:

<table><thead><tr><th>Year</th><th>Schools</th><th>Teachers</th><th>Pupils</th></tr></thead><tbody><tr><td>1874<sup>290</sup></td><td>2</td><td>6</td><td>201</td></tr><tr><td>1875<sup>291</sup></td><td>2</td><td>10</td><td>210</td></tr><tr><td>1876<sup>292</sup></td><td>3</td><td>16</td><td>210</td></tr><tr><td>1877<sup>293</sup></td><td>3</td><td>16</td><td>223</td></tr><tr><td>1878<sup>294</sup></td><td>3</td><td>17</td><td></td></tr><tr><td>1883<sup>295</sup></td><td>2</td><td>8</td><td>221</td></tr><tr><td>1894<sup>296</sup></td><td>5</td><td>22</td><td>622</td></tr><tr><td>1909<sup>297</sup></td><td>3</td><td>20</td><td>560</td></tr><tr><td>1911<sup>298</sup></td><td>4</td><td>23</td><td>722</td></tr></tbody></table>

In the course of some years, the Armenian parish schools of Gandzak, that were, as a rule, attached to the churches, amounted to 10. Despite the efforts of the local Armenian clergymen, intellectuals and individual benefactors, many of them often closed and reopened.

That was due not only to their financial predicament but also the pressure of the Tsarist authorities: thus, in 1885 as well as between 1895 and 1905, all the Armenian educational institutions in the Russian Empire closed on a Government order.

The oldest Armenian school in Gandzak, **Mesropian Spiritual School for males** could not afford regular functioning and closed three years after its foundation (1847) for lack of teachers and means of existence: "Yelizavetpol's spiritual school, tracing back to 1844, has closed this year due to the absence of a teacher of the Russian language and the instability of the sources of income providing its staff with salary."<fnref n="299" />

The available archive documents keep silence about the further activity of the institution in the subsequent one and a half decades: apparently, it remained closed for some time and resumed work in 1862.

The 50th anniversary of the foundation of Mesropian School was celebrated in 1912. As stated by an archive document providing information on that event, it was established in the year 1862.<fnref n="300" /> According to another record, the date of its foundation oscillates between 1863 and 1864,<fnref n="301" /> but this source completely ignores the fact that it also functioned in the 1840s.

One of the most distinguished teachers of Mesropian School was Yervand Ghazarian, who was held in high esteem among his pupils. When he died in 1899, a funeral service was held in his memory in St. Hovhannes Church on 31 January.<fnref n="302" />

Below follows a table representing some data on the activity of the school:

<table><thead><tr><th>Year</th><th>Further Information</th><th>Teachers</th><th>Pupils</th></tr></thead><tbody><tr><td>1844<sup>303</sup></td><td>Foundation</td><td>2</td><td>25</td></tr><tr><td>1845<sup>304</sup></td><td></td><td></td><td></td></tr><tr><td>1847<sup>305</sup></td><td>Closed</td><td></td><td></td></tr><tr><td>1862<sup>306</sup></td><td>Reopened</td><td></td><td></td></tr><tr><td>1863<sup>307</sup></td><td></td><td>4</td><td>115</td></tr><tr><td>1865<sup>308</sup></td><td></td><td></td><td>80</td></tr><tr><td>1866<sup>309</sup></td><td></td><td></td><td>135</td></tr><tr><td>1871<sup>310</sup></td><td></td><td>7</td><td>166</td></tr><tr><td>1873<sup>311</sup></td><td></td><td>6</td><td>134</td></tr><tr><td>1874<sup>312</sup></td><td>Functioning</td><td></td><td></td></tr></tbody></table>

<footnote n="290">290 National Archives of Armenia, fund 53, list 1, file 3864, pp. 49-50.</footnote>

<footnote n="291">291 Idem, file 3866, pp. 97-98.</footnote>

<footnote n="292">292 Idem, file 3850, p. 52.</footnote>

<footnote n="293">293 Idem, file 3850, p. 130.</footnote>

<footnote n="294">294 Idem, file 3850, p. 178.</footnote>

<footnote n="295">295 Idem, file 3875, pp. 136-137.</footnote>

<footnote n="296">296 Idem, file 3896, pp. 173-174.</footnote>

<footnote n="297">297 National Archives of Armenia, fund 57, list 2, file 1849, p. 17.</footnote>

<footnote n="298">298 National Archives of Armenia, fund 35, list 1, file 682, p. 57.</footnote>

<footnote n="299">299 National Archives of Armenia, fund 53, list 1, file 3814, p. 96.</footnote>

<footnote n="300">300 National Archives of Armenia, fund 461, list 1, file 33, p. 1.</footnote>

<footnote n="301">301 **Khudoyan, S.** The East Armenian Schools between 1830 and 1920. Yerevan, 1987, p. 472, in Armenian.</footnote>

<footnote n="302">302 "Mshak," 1899, No. 21.</footnote>

<footnote n="303">303 National Archives of Armenia, fund 53, list 1, file 3814, p. 96.</footnote>

<footnote n="304">304 Idem, file 3811, pp. 4-5.</footnote>

<footnote n="305">305 Idem, file 3814, p. 96.</footnote>

<footnote n="306">306 National Archives of Armenia, fund 461, list 1, file 33, p. 1.</footnote>

<footnote n="307">307 National Archives of Armenia, fund 53, list 1, file 3843, pp. 15-16.</footnote>

<footnote n="308">308 Idem, file 3848, p. 50.</footnote>

<footnote n="309">309 Idem, p. 115.</footnote>

<footnote n="310">310 **Khudoyan, S.**, idem, p. 472.</footnote>

<footnote n="311">311 Ibid.</footnote>

<footnote n="312">312 National Archives of Armenia, fund 56, list 3, file 52, p. 28.</footnote>
1875³¹³ Archimandrite Grigor Ter-Stepaniants, Priest Grigor Babakevkhiyants, Alexandre Hovhan nissiants, Poghos Hamaspyurants, Avetis Shahsuvariants, Hovsep Tarumians

6 234

1876³¹⁴ Functioned as a secondary male school.

7 112

1877³¹⁵ 7 119

1878³¹⁶ 8

1883³¹⁷ 6 96

1884³¹⁸ Functioned as a two-year male school. 100

1885³¹⁹ Closed

1886³²⁰ Reopened

1888³²¹ Two-year

1890³²² 2 67

1891³²³ Three-year 131

1892³²⁴ Two-year 135

1892³²⁵ Two-year 114

1894³²⁶ Functioning

1896³²⁷ Closed

1906³²⁸ Reopened

1907-08³²⁹ Two-year unisex 307

1908-09³³⁰ 10 320

1909³³¹ Two-year unisex 10 240

1911/12³³² Five-year with five classes 11 221(98 females)

The 50th anniversary of its foundation celebrated Natalia Ter-Zakarian, Siranush Shahsu variants, Vardanush Adibekian, Shushanik Kalantarian, Alexandre Shahsuvarian, Grigor Zakariants, Stepan Tumaniants, Arshak Agha bekiants, Hovhannes Arzumaniants, Sedrak Zakariants, Karapet Ghelpughian

1912/13³³³ Six-year 12

202

1914³³⁴ 9 190

In 1916 the Board of Trustees of St. Hovhannes Church entered into agreement with Gandzak inhabitant Gevorg Babassian Hayrumiants, under which he committed himself to renting out house N 111 located in Bagratunyats Street to Mesropian Parish School. It was to be housed there for a year, from 1 September 1916 until 1 September 1917.<fnref n="335" />

The curriculum of the institution, that was more extensive than that of ordinary two-year schools, also included Hygiene and Civic Rights.

**Hripsimian Female School**, attached to St. Hovhannes Church, was founded in 1859 and enjoyed independence until it closed in 1896. After its reopening in 1906, it merged with Mesropian School.

Below follow the available data regarding the activity of Hripsimian School:

<table><thead><tr><th>Year</th><th>Further Information</th><th>Teachers</th><th>Pupils</th></tr></thead><tbody><tr><td>1859³³⁶</td><td>Founded, but later closed</td><td></td><td></td></tr><tr><td>1874³³⁷</td><td>Reopened</td><td></td><td></td></tr><tr><td>1875³³⁸</td><td>Maria Simeson</td><td>1</td><td>22</td></tr><tr><td>1876³³⁹</td><td></td><td>8</td><td>54</td></tr><tr><td>1877³⁴⁰</td><td></td><td>8</td><td>58</td></tr><tr><td>1878³⁴¹</td><td></td><td>8</td><td>66</td></tr><tr><td>1883³⁴²</td><td>The 9th anniversary of its foundation celebrated on 25 December (2 January 1884)</td><td>2</td><td>125</td></tr><tr><td>1884³⁴³</td><td>Three-year, secondary</td><td></td><td>130</td></tr><tr><td>1885³⁴⁴</td><td>Closed</td><td></td><td></td></tr><tr><td>1886³⁴⁵</td><td>Reopened</td><td></td><td></td></tr><tr><td>1888³⁴⁶</td><td>Two-year</td><td></td><td>195</td></tr><tr><td>1889³⁴⁷</td><td>The school housed in Priest Grigor Tumaniants' dwelling</td><td></td><td></td></tr><tr><td>1891³⁴⁸</td><td>Four-year, secondary</td><td></td><td></td></tr><tr><td>1895³⁴⁹</td><td>Two-year</td><td></td><td>194</td></tr><tr><td>1896³⁵⁰</td><td>Closed</td><td></td><td></td></tr><tr><td>1906³⁵¹</td><td>Reopened, having merged with the male school of the same church</td><td></td><td></td></tr></tbody></table>

The existing sources provide only some scanty information concerning **Gandzak's private male school** which opened in 1859 and also functioned in 1874.<fnref n="352" />

<footnote n="313">³¹³ Idem, p. 45.</footnote>

<footnote n="314">³¹⁴ National Archives of Armenia, fund 53, list 1, file 3850, p. 52.</footnote>

<footnote n="315">³¹⁵ Idem, p. 130.</footnote>

<footnote n="316">³¹⁶ Idem, p. 178.</footnote>

<footnote n="317">³¹⁷ National Archives of Armenia, fund 53, list 1, file 3875, pp. 136-137.</footnote>

<footnote n="318">³¹⁸ **Khudoyan, S.**, idem, p. 472; "Nor-Dar," 1884, No. 4, p. 2.</footnote>

<footnote n="319">³¹⁹ **Khudoyan, S.**, idem, p. 472.</footnote>

<footnote n="320">³²⁰ Ibid.</footnote>

<footnote n="321">³²¹ Ibid.</footnote>

<footnote n="322">³²² National Archives of Armenia, fund 35, list 1, file 13, p. 19.</footnote>

<footnote n="323">³²³ National Archives of Armenia, fund 53, list 1, file 3887, p. 179.</footnote>

<footnote n="324">³²⁴ National Archives of Armenia, fund 53, list 1, file 3889, p. 148.</footnote>

<footnote n="325">³²⁵ National Archives of Armenia, fund 53, list 1, file 3891, p. 120.</footnote>

<footnote n="326">³²⁶ National Archives of Armenia, fund 56, list 15, file 11, pp. 3-4.</footnote>

<footnote n="327">³²⁷ National Archives of Armenia, fund 53, list 1, file 3896, pp. 173-174.</footnote>

<footnote n="328">³²⁸ **Khudoyan, S.**, idem, p. 472.</footnote>

<footnote n="329">³²⁹ Ibid.</footnote>

<footnote n="330">³³⁰ Ibid.</footnote>

<footnote n="331">³³¹ **Khudoyan, S.**, idem, p. 473.</footnote>

<footnote n="332">³³² National Archives of Armenia, fund 57, list 2, file 1849, p. 16; fund 35, list 1, file 682, p. 57.</footnote>

<footnote n="333">³³³ National Archives of Armenia, fund 56, list 15, file 571, p. 23. Also see Khudoyan, S., idem, p. 473.</footnote>

<footnote n="334">³³⁴ **Khudoyan, S.**, idem, p. 473.</footnote>

<footnote n="335">³³⁵ Ibid.</footnote>

<footnote n="336">³³⁶ National Archives of Armenia, fund 461, list 1, file 41, pp. 10-11.</footnote>

<footnote n="337">³³⁷ National Archives of Armenia, fund 56, list 3, file 52, p. 28.</footnote>

<footnote n="338">³³⁸ Ibid.</footnote>

<footnote n="339">³³⁹ Idem, p. 45.</footnote>

<footnote n="340">³⁴⁰ National Archives of Armenia, fund 53, list 1, file 3850, p. 52.</footnote>

<footnote n="341">³⁴¹ Idem, p. 130.</footnote>

<footnote n="342">³⁴² Idem, p. 178.</footnote>

<footnote n="343">³⁴³ Idem, file 3875, pp. 136-137.</footnote>

<footnote n="344">³⁴⁴ "Nor-Dar," 1884, No. 4, p. 2.</footnote>

<footnote n="345">³⁴⁵ **Khudoyan, S.**, idem, p. 473.</footnote>

<footnote n="346">³⁴⁶ Ibid.</footnote>

<footnote n="347">³⁴⁷ Ibid.</footnote>

<footnote n="348">³⁴⁸ National Archives of Armenia, fund 35, list 1, file 13, p. 19.</footnote>

<footnote n="349">³⁴⁹ **Khudoyan, S.**, idem, p. 473.</footnote>

<footnote n="350">³⁵⁰ Ibid.</footnote>

<footnote n="351">³⁵¹ Ibid.</footnote>

<footnote n="352">³⁵² Ibid.</footnote>
Founded in 1867, **the male school of Sourb Astvatzatzin Church** of Norashen Quarter functioned until the closing of Armenian schools in 1896. Its building was destroyed during the Armeno-Turkish fights between 1905 and 1906.

Below follow the available data regarding the activity of the school:

<table><thead><tr><th>Year</th><th>Further Information</th><th>Teachers</th><th>Pupils</th></tr></thead><tbody><tr><td>1867<sup>353</sup></td><td>Foundation</td><td></td><td></td></tr><tr><td>1871<sup>354</sup></td><td>Single-year</td><td></td><td>30</td></tr><tr><td>1873<sup>355</sup></td><td>Single-year</td><td></td><td>22</td></tr><tr><td>1874<sup>356</sup></td><td>Functioning</td><td></td><td></td></tr><tr><td>1875<sup>357</sup></td><td>Institution of preschool education</td><td></td><td></td></tr><tr><td>1876<sup>358</sup></td><td></td><td>1</td><td>44</td></tr><tr><td>1877<sup>359</sup></td><td></td><td>1</td><td>46</td></tr><tr><td>1878<sup>360</sup></td><td>Closed in September for absence of teacher</td><td>1</td><td></td></tr><tr><td>1881<sup>361</sup></td><td>Functioning</td><td>30</td><td>20</td></tr><tr><td>1890<sup>362</sup></td><td>Reopened</td><td></td><td></td></tr><tr><td>1892<sup>363</sup></td><td></td><td></td><td>30</td></tr><tr><td>1895<sup>364</sup></td><td>Single-year with three classes</td><td></td><td></td></tr><tr><td>1896<sup>365</sup></td><td>Closed on a Government order</td><td></td><td></td></tr></tbody></table>

A bull issued by His Holiness Catholicos of All Armenians granted permission for the opening of a **male school at St. Grigor Lusavorich Church** at the beginning of the school year 1890.<fnref n="366" /> In the meantime, **Mariamian Female School** was established at the same sanctuary.

In 1895 Gandzak inhabitant Mkrtich Danielian Afanassians, who realized the importance of education well, was willing to allocate "...his own means for the construction of a building for a unisex school to be located in the gavit of St. Grigor Lusavorich Church. He has also committed himself to donating ten thousand rubles to the future institution. Mkrtich Afanassians wants the following Board of Trustees to be approved for it: Priest Simeon Ter-Khachatriants, Sargis Afanassians, Harutiun Maliants and he himself."<fnref n="367" />

<figure><img src="image_14.png" /></figure>

<figure><img src="image_15.png" /></figure>

<figure><img src="image_16.png" /><figcaption>GANDZAK (GYANJA). The building of Afanassian School and its construction inscription (1909)</figcaption></figure>

According to the estimate of expenditures, the amount necessary for the completion of the project totaled between 14,000 and 15,000 rubles.<fnref n="368" /> However, the order of the Tsarist Government to close all the Armenian schools throughout the Russian Empire in 1896 hindered Afanassians from continuing his work. By 1896 the benefactor "...had already begun clearing the southern part of the churchyard, but left it in ruins seeing that he was unable to fulfill his promise. This year he has applied to the spiritual powers to be exempted from his pledge..."<fnref n="369" />

In 1898 Afanassians intended to spend 10,000 rubles on another God-pleasing undertaking.<fnref n="370" /> After

<footnote n="353">353 National Archives of Armenia, fund 56, list 3, file 52, p. 28.</footnote>

<footnote n="354">354 **Khudoyan, S.**, idem, p. 470.</footnote>

<footnote n="355">355 Ibid.</footnote>

<footnote n="356">356 National Archives of Armenia, fund 56, list 3, file 52, p. 28.</footnote>

<footnote n="357">357 Idem, p. 45.</footnote>

<footnote n="358">358 National Archives of Armenia, fund 56, list 3, file 62, p. 46; fund 53, list 1, file 3850, p. 52.</footnote>

<footnote n="359">359 National Archives of Armenia, fund 53, list 1, file 3850, p. 130.</footnote>

<footnote n="360">360 Idem, p. 178.</footnote>

<footnote n="361">361 **Khudoyan, S.**, idem, p. 470.</footnote>

<footnote n="362">362 Ibid. Also see National Archives of Armenia, fund 461, list 1, file 5, p. 18.</footnote>

<footnote n="363">363 **Khudoyan, S.**, idem, p. 470.</footnote>

<footnote n="364">364 Ibid.</footnote>

<footnote n="365">365 Ibid.</footnote>

<footnote n="366">366 "Ardzagank," 1890, No. 3, p. 6.</footnote>

<footnote n="367">367 National Archives of Armenia, fund 461, list 1, file 8, p. 2.</footnote>

<footnote n="368">368 "Nor-Dar," 1895, No. 114, p. 2.</footnote>

<footnote n="369">369 National Archives of Armenia, fund 461, list 1, file 8, p. 16.</footnote>

<footnote n="370">370 Idem, p. 13.</footnote>
the Armenian schools had reopened, however, he again harnessed himself to the work he had left incomplete more than 10 years before. In 1909 Mkrtich and Yeghisabet Afanassian again applied to the spiritual authorities and were granted permission to resume the construction of the school.<fnref n="371" /> The building was completed on 26 May 1910,<fnref n="372" /> the solemn ceremony of its blessing being held on 6 June.<fnref n="373" /> On the whole, it had taken the benefactor 35,000 rubles to complete it,<fnref n="374" /> for which Catholicos Mateos addressed a bull of blessing and gratitude to the couple on 7 June.<fnref n="375" />

In 1913 a similar bull was addressed to Gandzak inhabitant Aghajan Ohanian for his financial assistance (1,077 rubles) in the furnishing of the institution.<fnref n="376" />

Below follows a table of the available data regarding the activity of the school:

<table><thead><tr><th>Year</th><th>Further Information</th><th>Teachers</th><th>Pupils</th></tr></thead><tbody><tr><td>1889/90<sup>377</sup></td><td>Foundation (single-year)</td><td>4</td><td></td></tr><tr><td>1892/93<sup>378</sup></td><td></td><td></td><td>106</td></tr><tr><td>1896<sup>379</sup></td><td>Closed</td><td></td><td></td></tr><tr><td>1906<sup>380</sup></td><td>Reopened as a unisex institution</td><td></td><td></td></tr><tr><td>1909<sup>381</sup></td><td>Unisex</td><td>6</td><td>120</td></tr><tr><td>1911<sup>382</sup></td><td>Five-year, unisex with 7 classes</td><td>9</td><td>356</td></tr><tr><td>1911/12<sup>383</sup></td><td>Gevorg Tumaghian,<br>Harutiun Yeritsian,<br>Arusyak Ter-Astvatzatrian<br>Shushanik Melik-Hakhijanian,<br>Varsik Melkonian,<br>Tigran Ohanian,<br>Simon Ter-Khachatrian,<br>Astvatzatur Rshtuny,<br>Yeghisabet Ter-Makarian,<br>Socrat Grigorian</td><td>10</td><td></td></tr><tr><td>1914<sup>384</sup></td><td></td><td>12</td><td>358</td></tr></tbody></table>

Until 1989 the entrance facade of Afanassian School bore a construction inscription which follows below:

3 lines in the Armenian original incised into a marble slab set above the entrance:

Ուսումնաբան զայ կից Ս. Լուսաւորիչ եկեղեցոյ կառուցաւ արդեամք եւ ծախիք Աֆանասեան ամուսնոյ Ակրտչի եւ Եղիսաքէրի, 1909 ամի:

transl.: *This school attached to St. Lusavorich Church was built through the efforts and means of the spouses Mkrtich and Yeghisabet in the year 1909.*

Published for the first time.

On the eve of the closing of Armenian schools in 1896, the institution had a library of 373 books.<fnref n="385" />

**Mariamian Female School**, that was attached to St. Grigor Lusavorich Church, was founded in 1890 and had 92 pupils in 1892.<fnref n="386" /> It functioned until the mass closing of Armenian schools in 1896. In the same year, it had a small library of 114 books.<fnref n="387" />

St. Grigor Lusavorich also had a male school established in 1890. After Mariamian School had reopened in 1906, both institutions merged together.

**The unisex school of Koryunapat Quarter**, founded in 1908, had 70 male and 50 female pupils in 1909, its teaching staff comprising 4 people.<fnref n="388" /> In 1911 it represented a single-year institution of 60 boys and 42 girls who had a male and 2 female teachers.<fnref n="389" />

**Gandzak's Armenian School of Literacy**, whose primary goal was to provide adults with grammatical competence, started its activity not later than 1907. In 1909 the institution, which was sustained by Cauca-sia's Armenian Charity Society, had a unisex teaching staff of 3, and 118 pupils, including 56 girls.<fnref n="390" />

There exist only some scanty data on **Miss Varduhi Ter-Sahakian's School of Sewing and Needlework**, which was housed in the teacher's own dwelling in Golitsinskaya Street. According to an announcement, it was to start lessons on 25 September 1907.<fnref n="391" />

As stated in a press publication, the Zhamharian brothers had a **School of Agriculture** built through their own means in a land of 200 dessiatinas in the site of Arablu. They had purchased it from the parishioners of St. Hovhannes Church by 200 rubles per dessiatina, with permission granted by the Synod in 1913.<fnref n="392" />

The Armenian pupils formed a considerable number in **Gandzak's public (non-Armenian) schools** as well: thus, in 1893 the local male gymnasia, founded in 1881, had 209 pupils, including 153 Armenians, 38 Turks and 15 Russians.<fnref n="393" />

<footnote n="371">371 Idem, p. 18.</footnote>

<footnote n="372">372 Idem, p. 22.</footnote>

<footnote n="373">373 “Mshak,” 1910, No. 127.</footnote>

<footnote n="374">374 Ibid.</footnote>

<footnote n="375">375 National Archives of Armenia, fund 35, list 1, file 603, p. 75.</footnote>

<footnote n="376">376 “Ararat,” 1913, p. 8.</footnote>

<footnote n="377">377 National Archives of Armenia, fund 35, list 1, file 39, p. 2. Also see “Ardzagank,” 1890, No. 3, p. 6.</footnote>

<footnote n="378">378 Khudoyan, S., idem, p. 471.</footnote>

<footnote n="379">379 Ibid.</footnote>

<footnote n="380">380 Ibid.</footnote>

<footnote n="381">381 National Archives of Armenia, fund 57, list 2, file 1849, p. 17.</footnote>

<footnote n="382">382 National Archives of Armenia, fund 35, list 1, file 682, p. 57.</footnote>

<footnote n="383">383 National Archives of Armenia, fund 56, list 15, file 571, p. 24.</footnote>

<footnote n="384">384 Khudoyan, S., idem, p. 471.</footnote>

<footnote n="385">385 National Archives of Armenia, fund 461, list 1, file 9, p. 178.</footnote>

<footnote n="386">386 Khudoyan, S., idem, pp. 471-472.</footnote>

<footnote n="387">387 National Archives of Armenia, fund 461, list 1, file 9, p. 178.</footnote>

<footnote n="388">388 National Archives of Armenia, fund 57, list 2, file 1849, p. 17.</footnote>

<footnote n="389">389 National Archives of Armenia, fund 35, list 1, file 682, p. 57.</footnote>

<footnote n="390">390 Khudoyan, S., idem, pp. 473-474.</footnote>

<footnote n="391">391 “Kovkasi Aravot,” 1907, No. 9, in Armenian.</footnote>

<footnote n="392">392 “Ararat,” 1913, pp. 114, 1000.</footnote>

<footnote n="393">393 “Nor-Dar,” 1899, No. 81, p. 3; “Ardzagank,” 1893, No. 145, p. 2.</footnote>
**The Craftsmen Training College**, established in 1884 by Great Prince Michael, was housed in a two-storey building standing in the vicinity of the City Park and the Governor's residence.<fnref n="394" /> In 1902 Priest Avetik Karapetian Shahsuvariants of St. Grigor Lusavorich Church taught Religion in that institution whose pupils also included Armenians.<fnref n="395" />

A considerable number of Armenian girls attended the **college of St. Nune** dating from 1885.<fnref n="396" />

According to an archive document, the **one-year school of Gandzak Station** started working in 1911 with a teacher and 24 pupils, including 14 girls.<fnref n="397" /> The available sources keep silence about its future activity.

**The Armenian Churches in Gandzak.** Given the fact that even small villages in Armenia had their own churches, we can imagine how great their number was in Gandzak, a city with a large Armenian population which also served as a Patriarchal seat between the 9th and 12th centuries. Despite that, however, in 1989 the oldest of the churches preserved there dated back to the 17th century.

In the 19th century, when Gandzak became part of the Russian Empire, the local Armenians started repairing the city's old churches and building new ones. Before the mid-19th century, Gandzak had four Armenian churches built of stone, three of them parish ones and the other belonging to a local cemetery. An archive document of 1849³⁹⁸ mentions them by name: St. Hovhannes Church; St. Gevorg Church in Yerevan-tsots Quarter; Sourd Astvatzatzin Church in Norashen Quarter, and St. Sargis Church standing in the cemetery of the same quarter.

The city also had several other church-chapels considered pilgrimage destinations: among them Cholak's Sourd Astvatzatzin Church was particularly famous.

According to some archive documents tracing back to the 1870s, Gandzak had four parish churches, including St. Grigor Lusavorich. In 1885 the city boasted six churches: St. Hovhannes, St. Gevorg, St. Grigor Lusavorich, Sourd Astvatzatzin, St. Sargis of Norashen's grave-yard, and Cholak's Sourd Astvatzatzin.<fnref n="399" />

The Armenians had the following pilgrimage sites in Gandzak proper: Sourd Astvatzatzin and Sts. Kirakos and Yughita.<fnref n="400" />

**St. Hovhannes**, which is the main and oldest church in Nor Gandzak, represents a tri-nave basilica situated in Kilisakyand Quarter, on the right bank of the

river. Its semi-circular vault, lying below a gable roof, is sustained inside by three pairs of pillars. The church, whose two entrances open from its southern and western facades, has double-storied vestries in the east. In the course of time, a gavit, a vestibule and a belfry were added to it. Between the 18th and 19th centuries, burials were held both in the vestibule and in the church proper, i.e. in the southern section of the first floor of one of the vestries. Some of the inscriptions of the sanctuary were recorded and later published.<fnref n="401" />

4 lines in the Armenian original engraved below a sundial on the southern wall:

Ի ժամանակն Ովանէս / կ(ա)բուղ(հ)կ(ն)սի, բվեն ՈՇԲ (1633) [ս] շինվ(ե)ցաւ ս(որ)բ Ովանէս ել/եղեց(հս):

transl.: *St. Hovhannes Church was built during the Patriarchate of Catholicos Hovhannes in the year 1633.*

The Armenian original published in: **Barkhutarians, M. Artsakh, p. 37; "Nor-Dar," 1899, No. 85, p. 2; Lalayan, Yer. Gandzak District, p. 299; Corpus..., part 5, p. 227.**

Note: M. Barkhutarians is the only researcher to have deciphered the epitaph on the spot; the others only re-published it later.

5 lines in the Armenian original carved near the eastern corner of the southern facade of the church:

U(որ)բ Եովանէսի ձառ/այ Թասավի / Իս-բուսի Ասռ/ասպատեցի, / ի ՈՇԲ (1643) բվեն:

transl.: *Humble servant of St. Hovhannes Tasali Isrum from Astapat. In the year 1643.*

Published for the first time.

4 lines in the Armenian original inscribed on the facade of the vestibule entrance:

1860 | շինեցաւ որոս / արդեամբ Եովեի Զառ/ար Գբեզորեն(ա)նեց յիշ(ա)ն(ա)կի:

transl.: *1860. This door was built through Hosep Zarab Grigorians' means in perpetuation of his memory.*

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

<footnote n="394">³⁹⁴ “Ardzagank,” 1893, No. 133, p. 1.</footnote>

<footnote n="395">³⁹⁵ National Archives of Armenia, fund 461, list 1, file 12, pp. 34-38.</footnote>

<footnote n="396">³⁹⁶ “Nor-Dar,” 1899, No. 81, p. 3.</footnote>

<footnote n="397">³⁹⁷ National Archives of Armenia, fund 35, list 1, file 682, p. 57.</footnote>

<footnote n="398">³⁹⁸ National Archives of Armenia, fund 53, list 1, file 3818, pp. 95-96.</footnote>

<footnote n="399">³⁹⁹ National Archives of Armenia, fund 53, list 1, file 3877, p. 29.</footnote>

<footnote n="400">⁴⁰⁰ **Barkhutarians, M.**, Artsakh, pp. 51-52.</footnote>

<footnote n="401">401 The first scholar to decipher and publish the inscriptions preserved on the walls of St. Hovhannes Church, as well as the epitaphs engraved on the tombstones lying around and inside it is Bishop M. Barkhutarians, who is known to have collected fifteen inscriptions (Barkhutarians, M., idem, pp. 36-38). He was followed by Priest Emmanuel Nazariants, who published three inscriptions, two of them newly-found and one republished (“Nor-Dar,” 1889, No. 85, p. 2). Some time later, Lalayan republished four of these inscriptions without referring to the source he had made use of (Lalayan, Yer. Gandzak District. In: “Azgagrakan Handes,” vol. 5, pp. 268, 299). The fifth part of the Corpus Inscriptionum Armenicarum (Yerevan, 1982) republished twelve selected inscriptions which did not add anything to the material already existing. The entire lapidary heritage of St. Hovhannes Church, that follows below, comprises twenty-two inscriptions, two of which appear in print for the first time: we found them during the investigation we conducted in the monument in 1986.</footnote>
<figure><img src="image_17.png" /></figure>

<figure><img src="image_18.png" /></figure>

<figure><img src="image_19.png" /><figcaption>GANDZAK (GYANJA). St. Hovhannes Church</figcaption></figure>

9 lines in the Armenian original engraved on a finely-cut stone set into the southern facade of the church:

Ի քույն ՌՅԺԱ (1862). շնորհիւն Ա(ստու-ծո)յ | ես մահտ(ե)սի Աղաջան Խաչատուրեանս | իմով սեպհական արդեամբ շինեցի | զտանիս ս(ուր)բ Յովհաննէս եկեղ|ցոյս սրբատաշ քա-րամբ ի ներքս | եւ յարդաքս սայտակեցուցի ի յիշա|տակ հոգոյ իմոյ եւ ամ(ենայն) ննջե|ցէլոց եւ կենդանեաց իմոց, | յամի տեառն 1862:

transl.: In the year 1862 of Our Lord by the grace of God, I, Mahtesy Aghajan Khachaturian, built the roof of St. Hovhannes Church of finely-cut stone and had its inner and outer walls white-washed in memory of all my living and dead relatives and me.

Published for the first time.

The following inscriptions cast light upon the construction of the church and the adjoining buildings:

Engraved above the western entrance of the sanctuary:

Հիմնեցաւ ի հիմանէ գալիք սուրբ Յովհաննէս եկեղեցոյս ի հայրապետութեան տեառն Եվիրեմայ եւ առաջնորդութեան տեառն Ներսէ-սի սրբագան արքեպիսկոպոսի արդեամբ եւ ծախիք մահտեսի տէր Գէորգի Տէր Յովհաննիսեան. հայցեմ առ սիրելի եղբարց`որք հան-ղիպիք ընթեռնու` զմէկ բերան զողորմի խնդրեցէք առ Աստուած, 1816 ամի:

transl.: The gavit of St. Hovhannes Church was founded and completed under Catholicos Yeprem and Holy Archbishop Nerses through Mahtesy Gevorg Ter-Hovhannissian's efforts and means. May I ask you, my dear brothers, to pray for the repose of my soul if you happen to read this. 1816.

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

Inscribed inwardly on the upper part of one of the windows opening from the northern facade of the church:

Յիշատակ է լուսամուտս Մայիլեանց Ղահ-րամանին ու ծնողաց նորին Աւագին եւ Եղիսաքէքին, 1839 ամի:

transl.: This window is in memory of Ghahraman Mayiliants as well as his parents Avag and Yeghisabet. 1839.

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

Engraved above the second window adjoining the aforementioned one:

Յիշատակ է սուրբ աւագանս եւ լուսամուտս մահտեսի Աղաջան Խաչատուրեանի ... եւ ծնողաց եւ եղբարց, 1839 ամի:

transl.: This holy font and window are in memory of Mahtesy Aghajan Khachaturian ...as well as his parents and brothers. 1839.

The Armenian original published in: **Barkhutariants, M.**, ibid.
Carved on the southern part of the western entrance of the church opening into the gavit:

Ի քուին Հայոց ՌՅԺԱ (1862). Շնորիիւն Աստուոյ ես մահտեսի Աղաջան Խաչատուրեան իմով մեպհական արդեամբ կառուցի նորաձեւ կաթույիկէս տուր Յովհաննէս եկեղեցույս ի յիշատակ հոգոյ իմոյ եւ ամենայն ննջեցելոց եւ կենդանեաց իմոց: Աղաչեմ զհանդիպողս յիշեսջիր զեզ յարժանաւոր մարթանս ձեր, զի միջնորդութեամբ տուր Աստուածածնին եւ ամենայն սրբոց ջնջեսցէ Տէր զձեռագիր յանցանաց իմոց, յամի Տեառն 1862-ին, Գանձակ:

transl.: In the year 1862 of the Armenian era, by the grace of God, I, Mahtesy Aghajan Khachaturian, had the newly-fashioned dome of St. Hovhannes Church built with my own means in memory of all my living and dead relatives and me. May you who read this remember us kindly, for God granted atonement for all my sins by the grace of the Holy Virgin and all the saints. Gandzak, 1862 A.D.

The Armenian original published in: **Barkhutariants**, M., idem, pp. 37-38; **Lalayan**, Yer., idem, p. 299.

Incised into one of the church pillars:

Խանի:

transl.: Khani.

The Armenian original published in: **Barkhutariants**, M., idem, p. 36.

Carved on a capital:

Լդար էրեց:

transl.: Priest Leghar.

The Armenian original published in: **Barkhutariants**, M., idem, pp. 36-37.

Note: 'Leghar' is the Armenian equivalent for 'thin,' 'emaciated': apparently, first used as a nickname, it is mentioned as a proper name in the inscription.

Some archive documents provide important information concerning the construction and overhaul of St. Hovhannes Church. Particularly remarkable are those (entitled "About the reconstruction of Gandzak's St. Hovhannes Church") on the major repairs it periodically underwent in the early 20th century. The project of the work and estimate of expenditures were made up in 1903 by architect Oltarzhevski.<fnref n="402" /> The submission of the documents necessary for its implementation started in 1899 and ended in 1910. The work that was delayed due to the Armeno-Turkish fights finally started in 1910 and was completed in the same year,<fnref n="403" /> with Hovsep Bey Melik-Beglarian, Simeon Afanassian, Michael Lazarian, Hakob Lisikian, Martiros Nabatian and Simeon Babakevkhiyan<fnref n="404" /> having supervised it all that time.

<figure><img src="image_20.png" /></figure>

<figure><img src="image_21.png" /></figure>

<figure><img src="image_22.png" /><figcaption>GANDZAK (GYANJA). From top to bottom: The entrance of St. Hovhannes Church opening from its southern facade; the construction inscription of the church, and a window opening from its eastern facade</figcaption></figure>

In 1920 St. Hovhannes Church suffered bombardment on the order of the Turkish army leadership: "A spate of shells exploded around the sanctuary, five of them eventually hitting their target: three of them damaged the dome, and the other two the walls of the monument."<fnref n="405" />

<footnote n="402">402 National Archives of Armenia, fund 53, list 1, file 3400, p. 9.</footnote>

<footnote n="403">403 Idem, p. 13. Also see fund 461, list 1, file 26, pp. 11-12.</footnote>

<footnote n="404">404 Idem, p. 2.</footnote>

<footnote n="405">405 **Grigorian**, B., idem.</footnote>
Some church dignitaries and other outstanding personalities who played a pivotal role in the history of the region were buried in the gavit and one of the vestries of St. Hovhannes Church. Below follow some of the epitaphs engraved on their grave-stones:

Carved on a tombstone lying in the bema of the first floor of the southern sacristy:

Տէր Յիսուս Քրիստոս, ՈՇՂԱ (1742) քվին

Այս է տապան տուրբ Ներսէսի

Եւ Աղուանից կաթուղիկոսի

Եղև վախճան հանդիսի

Երկյուբելեան կեանս հասի,

Ապկակո՛ւումն տեառն լսի

Փոխեալ աստէն յերկինս դասի

Հագար երկու հարիւր ամի.

ԲԺ (12) քուի

Եւ բարադասի

Ներ տրաս անուջ յիշատակի:

transl.: The Lord Jesus Christ, in the year 1742

This is the tomb of St. Nerses

Catholicos of Aghvank.

He reached the age of 100

And consigned his soul to God

Departing to heaven

In the year 1763.

May his name be always remembered kindly.

The Armenian original published in: **Barkhutariants**, M., idem, p. 36; Corpus..., part 5, p. 227.

Incised into another gravestone lying in the same place:

Այս է հանգիսուն Իսրայէլին,

Որ է ազնիւ ն զովելին,

Նաման արդարոն Արէլին,

Եւ որդի Սելիք Հարամին,

Ութուտասան կեանք սկալի

Առնու անանց պարգևս լի

Եւ մեզ եթող տրտմութեամք լի

ՈՄԻԵ (1826) քուի

Եւ ԺԵ (15) մայիսի:

transl.: This is the tomb of Israel

Who is noble and praiseworthy

Like fair Abel

And is Melik Hatam's son.

Enjoying the blessings of life

For eighteen years,

He died, leaving us grief-stricken and mourn-
ing

On 15 May 1826.

The Armenian original published in: **Barkhutariants**, M., ibid; Corpus..., part 5, pp. 227-228.

Below follow the epitaphs of some tombstones
lying in the church gavit:

Այս է տապան տուրբ Եղիչէի առաջնորդ
Վա... վարդապետին, քվ. ՈՄԶ (1757):

transl.: In this grave reposes leader of St. Yeghishe Archimandrite Va... 1757.

The Armenian original published in: **Barkhutariants**, M., idem, p. 38; Corpus..., part 5, p. 228.

Այս է տապան չարաբերդցի Աթանս վար-
դապետի... ՈՄԺԳ (1764):

transl.: In this grave reposes Archimandrite Atanas from Charaberd... 1764.

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

Այս տապան Կորգի որդի Սելիք Մնացակա-
նին, ՈՄԻ (1771):

transl.: In this grave reposes Korg's son Melik Mnatsakan. 1771.

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

Այս է չիրիմ տուրբ Երուաղէմայ լուիրակ
Թոխաքցի Ֆարաուն վարդապետի, ՈՄԼԵ
(1786):

transl.: In this grave reposes Archimandrite Faravon from Tokhat, a devotee to Holy Jerusalem. 1786.

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

Այս է տապան Մռուտ անապատի առաջ-
նորդ Յարուբիւն վարդապետի, ՈՄՆԹ (1800),
յունիս ԺԶ (16)-ին:

transl.: In this grave reposes leader of Mrut Cloister Archimandrite Harutiun. On 16 June 1800.

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

Այս է տապան Սուրբ Ստեփաննոս Նախա-
վկայի միաբան Ստեփաննոս վարդապետի,
ՈՄՉԳ (1834):

transl.: In this grave reposes Archimandrite Stepanos from the monastic community of St. Stepanos Nakhavka. 1834.

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

A grave located in front of the western entrance of
the vestibule had the following epitaph:

Անմոռաց այս տապան քաջ անուանի,
հանգչի աստ մարմին Սելիք-Առստամի, յագ-
գէն Բագրատունի Հայկազեան տոհմի՝ տիրող
Բարտու Գանձակու նահանգի, ծնեալ 1722 ք.,
վախճ. 1794 ամի:

transl.: In this unforgettable grave repose the
remains of prominent brave hero Melik-Arustam
from the family of the Armenian Bagratids, who ruled in Barsum, Gandzak Province. Born in 1722, he died in the year 1794.

The Armenian original published in: "Nor-Dar," 1899, No. 85, p. 2; Lalayan, Yer., idem, p. 268; Corpus..., ibid.

Note: Priest Emmanuel Nazariants was the first scholar to publish the epitaph.

Engraved on a tombstone located in front of the western entrance of the gavit:

Այս է տապան Աւազ գարդապետին, որ է Հարապերում Սեզ-Կունէից, Ո-Մեծ (1796):

transl.: *In this grave reposes Archimandrite Avag from Metz-Kune of Charapert. 1796.*

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

Note: The person buried in the grave was Dali-Mahtasy, a hero of the contemporary struggle for freedom.

Carved on a tombstone lying in a grave-yard located in a garden north of the gavit:

Այս է տապան չարաքերդեի Սարգսի որդի Արգուման ուզպաշուն, Ո-Մեծ 1796 թունի:

transl.: *In this grave reposes Charaberd inhabitant Sargis' son Arzuman Youzbashi. In the year 1796.*

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

Note: The person buried in the grave was Tyulli-Arzuman, another hero of the contemporary struggle for freedom.

Engraved on a grave-stone lying in front of the western entrance of the vestibule:

Այս է տապան Սկրտիչ եալիսկոպուի՝ առաջնորդին Գանձակու, Ո-Մեծ (1800):

transl.: *In this grave reposes leader of Gandzak Bishop Mkrtich. 1800.*

The Armenian original published in: "Nor-Dar," 1899, No. 85, p. 2.

Note: Priest Emmanuel Nazariants is the only researcher to have published the epitaph.

Among the priests of St. Hovhannes Church, mention should be made of *Hovhannes Yengibariants*, who was already dead in 1862.<fnref n="406" />

Senior Priest Garegin Ter-Grigorian Tumaniants was ordained on 15 November 1898.<fnref n="407" /> In 1908 he served his community together with Priests *Grigor Bakevkhiants* (he died in 1908), *Daniel Ter-Danie liants*, *Mkrtich Ter-Hovsepiants* and *Shmavon Bor iants*.<fnref n="408" /> Garegin Ter-Grigorian, who had four sons (Tigran, born in 1887; Arsen, born in 1891; Stepanos, born in 1893, and Grigor, born in 1895), died in December 1918.<fnref n="409" />

The Estates of St. Hovhannes Church. Arablu Hogh was located "...within the borders of Gandzak City and extended from the north-east to the south covering an area of 1,560 dessiatinas ... It had a canal providing it with water."<fnref n="410" />

In 1836 part of Arablu Hogh was purchased by the Hamaspyurians from Gandzak: "Fifty years ago, the late brothers Petros, Poghos and Taghveran from Hamaspyurian Family bought half of Araplu from Melik-Mejlum's daughter-in-law, Lady Thamar, at 600 rubles..."<fnref n="411" />

The remaining part of the site was donated to St. Hovhannes Church: "...Some prudent, far-sighted and good-hearted citizens, including Mahtesies Hovakim Yesayants, Aghajan Isahakiants as well as Jehanbek Balughiants, Hovhannes-Bey Melikiants and others, bought the other half for 600 rubles and put it at the disposal of the sanctuary..."<fnref n="412" />

In 1885 some German immigrants intended to take possession of 90 dessiatinas of Arablu, then still belonging to Hamaspyurian Family.<fnref n="413" /> There was nothing surprising about it, for in 1886 Arablu lay in total neglect, having been reduced to "...some barren land belonging to the church."<fnref n="414" />

In 1898 Echmiatzin's Spiritual Department rented out 33 dessiatinas of Arablu to the Armenians of Helendorf (some 3 to 4 dessiatinas of that land were intended for the construction of a church and a school). However, "...when everything had already been prepared and the representatives of both sides went to the notary to sign the contract, the spiritual powers raised some inappropriate questions which delayed it. That state of uncertainty lasted until August 1903, when Arablu shifted into state domination together with the church property."<fnref n="415" />

In 1906 Helendorf's Armenian community again applied to the spiritual leadership with the same petition which was met this time. In 1908 the trustees of St. Hovhannes Church, namely Abraham Temuriants and Sergei Azizians on one hand, and Helendorf inhabitants Alexandre Mamikonians and Grigor Yengibariants on the other, signed an agreement under which 15 dessiatinas of the church domains were allocated to Helendorf Armenians by an infinite period of time and an annual rent of 500 rubles: "...that plot extended to the arable lands of St. Hovhannes Church in the east; the royal road leading to Helendorf in the west; the farming lands of the Germans in the south, and the garden fence of Lok, a German in origin, in the north..."<fnref n="416" />

<footnote n="406">406 National Archives of Armenia, fund 56, list 1, file 4254, p. 48.</footnote>

<footnote n="407">407 National Archives of Armenia, fund 461, list 1, file 12, pp. 28-29.</footnote>

<footnote n="408">408 National Archives of Armenia, fund 53, list 1, file 817, p. 5.</footnote>

<footnote n="409">409 National Archives of Armenia, fund 461, list 1, file 52, p. 2.</footnote>

<footnote n="410">410 “Meghu Hayastani,” 1886, No. 4, p. 2.</footnote>

<footnote n="411">411 Ibid.</footnote>

<footnote n="412">412 Ibid.</footnote>

<footnote n="413">413 “Meghu Hayastani,” 1885, No. 94, p. 4.</footnote>

<footnote n="414">414 National Archives of Armenia, fund 461, list 1, file 4, p. 12.</footnote>

<footnote n="415">415 Idem, file 15, p. 1. Also see “Murj,” 1898, No. 4, p. 565.</footnote>

<footnote n="416">416 National Archives of Armenia, fund 461, list 1, file 15, pp. 4, 7-8, 11.</footnote>
In 1907 Echmiatzin Synod decided to meet the petition of Gandzak's Parish Assembly and allocate 5 dessiatinas of Arablu for the construction of some headquarters.<fnref n="417" />

In 1913 Georgia's Armenian Consistory applied to the provincial authorities for permission to sell 200 dessiatinas of Arablu for the construction of Zhamharian School of Agriculture.<fnref n="418" />

Arablu also represented a famous archaeological site retaining monuments of pre-Christian period which were partly excavated in 1880.<fnref n="419" />

In 1906 the territory of **Tik-Ghaj**, another estate belonging to St. Hovhannes Church, was rented out to Helendorf Armenians and the inhabitants of Koryunapat for farming and house-building.<fnref n="420" />

**Sourb Astvatzatzin**, located in Norashen Quarter, was one of the city's main parish churches before the foundation of St. Grigor Lusavorich. In comparison with the other local sanctuaries, "...it was larger ... resting on six pillars."<fnref n="421" />

Different visitors described the monument in their travelling notes, but it is Bishop Barkhutarians who provides data of special importance: "...tracing back to the year 1713 of the Armenian era, it represents a magnificent, large and high building of stone and mortar that is 26 1/2 metres long and 16 metres wide. The northern arches of the sanctuary, which rests on six pillars and has an antechamber, are cracked from the east to the west; that is why, some exterior abutments of stone and mortar have been added to it on the same side."<fnref n="422" />

In the late 19th century, Priest Emmanuel Nazariants wrote the following about Sourb Astvatzatzin: "...Gandzak's Norashen Quarter has quite a large church called Sourb Astvatzatzin. It represents a vaulted building of six stone pillars which is devoid of a dome. Its paved floor is covered with clean grass that is commonly used in the local sanctuaries, and a capert decorates the section in front of the bema. The hall where believers generally gather is large, the part of ladies being higher than that of men. This church has an impressive stone vestibule, above which a belfry stands: the former was built through Ghazar Teosants' means in 1889..."<fnref n="423" />

Between 1854 and 1859, the roof of the sanctuary was renovated.<fnref n="424" />

The overhaul carried out in 1868 is commemorated in an inscription carved on a shrine donated to the church:

Եհշատակ է տուր խաչս Սնացական Գրիգորեանց Վասակով, որ ետ Նորաշէն տուր Աստուածածնայ եկեղեցույն, որ և այժմ նորոգեաց որդի նորեն Գէորգ Վասակով 1868 ամի, ի սմաէ է ամիովիեալ բոյթն Թաղէովի առաքելույն Ա. Գ. Թ.

*transl.: This Holy Cross perpetuates the memory of Mnatsakan Grigorians Vasakov, who donated this shrine with the thumb of Thaddaeus the Apostle ... His son Gevorg Vasakov had the church repaired in 1868.*<fnref n="425" />

In the same year (1868), probably after the renovation, the sanctuary, where a certain Grigor served as priest, was plundered.<fnref n="426" />

On permission granted by the spiritual powers, in the mid-1890s, fund-raising was initiated for the implementation of further repairs.

As stated in a press publication of 1895, "it is already about eight months since the church of Norashen Quarter closed due to the cracks of its vault."<fnref n="427" />

The local inhabitants faced the necessity of replacing the decrepit building by another, but a group of specialists who conducted some studies there found it more expedient to repair it.<fnref n="428" /> Mahtesy Kerovbe Ter-Martirossiants, a merchant from Gandzak, made a large financial contribution of 500 rubles for that purpose.<fnref n="429" />

In 1907 **the estates** of Sourb Astvatzatzin Church included the sites of Daylar Yeri, Ghuru-Ghobi and Uch-Tapa.<fnref n="430" />

**Priests. Anania** (secular name: Smbat) *Ter-Theodorossian Shirakuny* was a graduate of the school of Khachakap's Targmanchats Monastery, Dashkesan District, where his father, Archimandrite Theodoros Shirakuny, had taught him between 1866 and 1876. Being ordained on 21 January 1889, he served Kirants Village of Dashkesan District until 21 December 1893. Later he moved to Norashen's Sourb Astvatzatzin on His Holiness Catholicos Mkrtich's order. In 1892 Anania Ter-Theodorossian held the post of Chairman of the Board of Trustees of the one-year male school attached to the same sanctuary. He also taught the Armenian language

<footnote n="417">417 “Ararat,” 1907, p. 11.</footnote>

<footnote n="418">418 “Ararat,” 1913, p. 114, 1000.</footnote>

<footnote n="419">419 See the present work, p. 58.</footnote>

<footnote n="420">420 National Archives of Armenia, fund 461, list 1, file 15, p. 3.</footnote>

<footnote n="421">421 **Jalaliants**, S., idem, part 1, p. 172.</footnote>

<footnote n="422">422 **Barkhutarians**, M. Artsakh, pp. 46-47. Presumably, Barkhutarians relies on a trustworthy source to mention the date of the construction of the church, but neither he nor any other scholar ever made reference to it.</footnote>

<footnote n="423">423 **Priest Emmanuel Nazariants.** Impressions of Gandzak. In: "Nor-Dar," 1899, No. 85, p. 2.</footnote>

<footnote n="424">424 National Archives of Armenia, fund 56, list 1, file 3245, p. 8; fund 53, list 1, file 3830, pp. 81-82.</footnote>

<footnote n="425">425 **Barkhutarians**, M., idem, p. 47.</footnote>

<footnote n="426">426 National Archives of Armenia, fund 56, list 1, file 5085, p. 1.</footnote>

<footnote n="427">427 "Nor-Dar," 1895, No. 147, p. 2.</footnote>

<footnote n="428">428 Ibid.</footnote>

<footnote n="429">429 "Nor-Dar," 1895, No. 116, p. 3.</footnote>

<footnote n="430">430 National Archives of Armenia, fund 53, list 1, file 1270, p. 9.</footnote>
in a municipal college and one of the local female schools in 1899.<fnref n="431" />

From 1902 until 1908,<fnref n="432" /> Anania Ter-Theodoro-ssian served the local parishioners together with Yeznik (secular name: Mkrtich) Harutiunian Zerkiniants. The latter served Sourb Astvatzatzin from the very day of his ordination, namely 28 April 1902.<fnref n="433" />

St. Gevorg, the parish church of Yerevantsots Quarter, represented a “simple earthen”<fnref n="434" /> building. The exact time of its construction is unknown, but its founders were the local Armenians who had moved from Yerevan Khanate to Gandzak in 1814. Also given the fact that an archive document mentions the monument in 1818,<fnref n="435" /> we can conclude that it dates from the period between 1814 and 1818.

The church, which retained a relic belonging to St. Gevorg, served as a pilgrimage site for Gandzak's Armenian citizens.

The available sources do not provide any thorough description of St. Gevorg, but a record by Priest Emma-nuel is of great interest: “Our church of St. Gevorg stands in a busy street in the centre of the city, although its rather low building can hardly be seen from the street. Truly a pilgrimage destination, it does not look like an ancient sanctuary, for it is said to have original-ly been a house belonging to a Persian...”<fnref n="436" />

For the first time, the monument underwent over-haul in 1849, when 25 rubles 10 kopecks were spent on the renovation of its dome.<fnref n="437" /> In 1854 the roof of the sanctuary was repaired.<fnref n="438" />

In 1905 the local parishioners, who were surround-ed by Turks, moved to another Armenian quarter locat-ed on the right bank of the river out of security consid-erations. As a result, St. Gevorg was left derelict “...for ten years, gradually collapsing due to neglect.”<fnref n="439" />

Unable to tolerate the dilapidation and loneliness of their sanctuary any more, in 1913 the former parish-ioners of Yerevantsots Quarter applied to the spiritual authorities for permission to repair it<fnref n="440" /> to hold divine service there.<fnref n="441" /> The work was to be carried out at the expense of St. Grigor Lusavorich, as it had been receiv-ing the income of the community of St. Gevorg all that time. While the spiritual powers lingered over the

answer, one of the former parishioners of St. Gevorg, Nikoghayos Alexandrian-Ghukassiants, started the ren-ovation of the monument with his own means in 1914 and completed it in 1915, the expenses totaling about 1,500 rubles.<fnref n="442" /> The overhaul was to be followed “...by the re-consecration of the ‘defiled sanctuary’ on the forthcoming feast-day of St. Gevorg.”<fnref n="443" /> In apprecia-tion of that patriotic undertaking, the local spiritual authorities interceded before Gevorg Catholicos of All Armenians to address a bull of blessing<fnref n="444" /> to Nikogha-yos Alexandrian, which the Supreme Pontiff did on 7 August 1917.<fnref n="445" />

Among the local priests, mention should be made of Arsen Yesayan, who was ordained in 1869 “...to serve St. Gevorg Church of Yerevantsots Quarter in Yelizavetpol City.”<fnref n="446" />

Husik (secular name: Tadevos) Hovhannissian Ver-diants, who served the sanctuary from the very day of his ordination, i.e. 15 November 1892,<fnref n="447" /> is mentioned until 1901.<fnref n="448" /> He had seven sons: Aram, Hayk, Suren, Ruben, Tiran, Paruyr and Grigor.

St. Grigor Lusavorich. In the mid-19th century, St. Hovhannes Church, that was located in Kilisakyand Quarter, proved too small to satisfy the spiritual needs of the increasing local parish. That is why, as stated in an archive document of 1854, “...The Armenian inhab-itants of Yelizavetpol City wished to erect a new church, dedicated to Armenia’s Holy Enlightener, in the territory of the local ancient cemetery. They intend-ed to do it with their own means, without spending the income of St. Hovhannes Church, or turning to fund-raising...”<fnref n="449" />

<figure><img src="image_23.png" /><figcaption>GANDZAK (GYANJA). St. Grigor Lusavorich Church before the construction of its dome</figcaption></figure>

<footnote n="431">431 National Archives of Armenia, fund 461, list 1, file 12, pp. 45-48.</footnote>

<footnote n="432">432 National Archives of Armenia, fund 53, list 1, file 817, p. 6.</footnote>

<footnote n="433">433 National Archives of Armenia, fund 461, list 1, file 12, p. 52.</footnote>

<footnote n="434">434 Barkhutariants, M., Artsakh, p. 46.</footnote>

<footnote n="435">435 National Archives of Armenia, fund 53, list 1, file 3833, pp. 118-119.</footnote>

<footnote n="436">436 “Nor-Dar,” 1899, No. 85, p. 2.</footnote>

<footnote n="437">437 National Archives of Armenia, fund 53, list 1, file 3818, pp. 95-96.</footnote>

<footnote n="438">438 National Archives of Armenia, fund 56, list 1, file 3245, p. 8.</footnote>

<footnote n="439">439 National Archives of Armenia, fund 57, list 2, file 1582, p. 2.</footnote>

<footnote n="440">440 National Archives of Armenia, fund 56, list 4, file 613, p. 5.</footnote>

<footnote n="441">441 National Archives of Armenia, fund 53, list 1, file 3458, p. 1. Also see Khojayants, H. St. Gevorg Church of Gandzak. In: “Mshak,” 1915, No. 177, p. 3.</footnote>

<footnote n="442">442 National Archives of Armenia, fund 57, list 2, file 1582, p. 2.</footnote>

<footnote n="443">443 National Archives of Armenia, fund 53, list 1, file 3458, p. 6; fund 57, list 2, file 2018, p. 4.</footnote>

<footnote n="444">444 National Archives of Armenia, fund 57, list 2, file 1582, p. 3.</footnote>

<footnote n="445">445 “Ararat,” 1917, p. 675.</footnote>

<footnote n="446">446 National Archives of Armenia, fund 56, list 1, file 5394, p. 10.</footnote>

<footnote n="447">447 National Archives of Armenia, fund 461, list 1, file 12, p. 43.</footnote>

<footnote n="448">448 National Archives of Armenia, fund 53, list 1, file 1081, pp. 2, 7.</footnote>

<footnote n="449">449 National Archives of Armenia, fund 56, list 1, file 3245, p. 15.</footnote>
<figure><img src="image_24.png" /><figcaption>GANDZAK (GYANJA). St. Grigor Lusavorich Church seen from the south-west and south-east. Partial views of its drum</figcaption></figure>

<figure><img src="image_25.png" /></figure>

<figure><img src="image_26.png" /></figure>

The church, whose foundations were laid in 1853, boasted quite large dimensions (as attested by its construction inscription which follows a little below): “The church, erected in one of the most populous Armenian quarters of the city, represents a splendid, large, high edifice, 30 1/2 metres long and 19 metres 70 centimetres wide. It rests on four pillars and has magnificent, big doors and windows. The largeness of the windows excluded, it bears a close resemblance to Jerusalem’s St. Hakob Monastery. It has three entrances opening in the south, west and north, but only one of them has a small vestibule.”<fnref n="450" />

The aforementioned inscription attests that the monument was erected within 16 years (it was accomplished in 1869 without a dome).

<figure><img src="image_27.png" /><figcaption>GANDZAK (GYANJA). The plan of St. Grigor Lusavorich Church</figcaption></figure>

<footnote n="450">450 *Barkhutariants, M.* Artsakh, pp. 44-45.</footnote>
<figure><img src="image_28.png" /><figcaption>GANDZAK (GYANJA). An interior view of St. Grigor Lusavorich Church and its pediment; an inscription carved on the north-directed face of a south-eastern pillar, and a tombstone placed near the southern wall of the church</figcaption></figure>

<figure><img src="image_29.png" /></figure>

Engraved on the eastern facade:

Ընորհոք և ողորմութեամբ Աստուծոյ իմնեցաւ սուրբ տաճարս ի 14-ն սեպտեմբերի 1853 ամի և յետ աւարտելոյն տրովք բարեպաշտ ժողովրդոց Գանձակայ ի կայսուրթեան ամենայն Ո-ուսաց Ալեքսանոր Բ. և ի հայրապետուրեան Տեառն Գէորգ Դ. օձաւ յ9 նոյեմբերի 1869 ամի, ի սրբազան Մակար արբեպիսկոպոսէ տագչնորդէ Վրաստանի և Իմերեքի և անուանեցաւ Սուրբ Լուսաւորիչ եկեղեցի յանուն սրբոյն Գրիգորի մեծի հայրապետին ազգիս: Հիմնարկեցաւ սուրբ տաճարս յանուն սրբոյն Գրիգորի Լուսաւորչին ի 1853 ամի և աւարտեցաւ 1869 ամի:

transl.: By the grace and mercy of God, this holy church was founded on 14 September 1853

and given to Gandzak's pious people, after it had been completed under Emperor of All Russians Alexandre II and His Holiness Gevorg IV. Blessed on 9 November 1869 by leader of Georgia and Imeret Archbishop Makar and named Sourb Lusavorich after St. Grigor, the Great Pontiff of our nation. This church of St. Grigor Lusavorich was founded in 1853 and accomplished in 1869.

The Armenian original published in: **Barkhutarians, M. Artsakh, p. 45; "Nor-Dar," 1899, No. 185, p. 2; Lalayan, Yer. Gandzak District, pp. 300-301; "Sion," April-May 1957, p. 112.**

Incised into one of the southern pillars of the church:

Շինեցաւ սիւնս արդեամքք Քերովք Տէր Մարտիրոսեանցի ի յիշատակ ծնողաց իւրոց 1857 ամի:
transl.: *This pillar was built through Kerovb Ter-Martirossiants' means in perpetuation of his parents' memory in 1857.*

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

The monument was completed only thanks to the
assistance of the parishioners of St. Hovhannes Church
(500 rubles)<fnref n="451" />, for its own community could not afford
to continue the work any longer. The church, "...repre-
senting a high edifice thoroughly constructed of finely-
cut stone, has been standing without a dome for sever-
al years now: instead, its roof ends in an earthen hill
which gives it the appearance of a Turkish mosque. Is
this fine building to be consigned to neglect this year as
well?"<fnref n="452" />

Despite the aforementioned, however, St. Grigor Lusavorich was described as “a large, high building of finely-finished reddish stone, with a yard surrounded by bars on three sides. It is distinguished for its exterior and interior fineness and, although devoid of a dome and belfry, it is truly considered a pearl among Gandzak’s churches. With its floor paved by marble, it enjoys good illumination provided by six windows, three on either side...”<fnref n="453" />

The project of the dome was approved in 1854, and
that of the belfry in 1888⁴⁵⁴, but they were not built due
to the shortage of financial means.

It was only in 1898 that the parish and Board of
Trustees of St. Grigor Lusavorich embarked upon
repairing that omission. At that time, however, they
also faced the necessity of “a. building a gavit in front
of the southern and northern entrances of the church; b.
covering its floor with exported bricks; c. whitewash-
ing its inner walls and ceiling..., and painting ... the
stone pillars together with their arches, the vernatun
with all its wooden structures, the 22 windows and
...the remaining iron tools. The other walls and high
ceiling should be painted in white chalk...”<fnref n="455" />

The aforementioned work required an estimated
2,500 rubles,<fnref n="456" /> while the amount necessary for the
erection of the dome and belfry was far larger, totaling
over 33,000 rubles.<fnref n="457" /> For that purpose, “...Gandzak
inhabitant Mr. Mkrtich Danielian Afanassian...” donat-
ed 5,000 rubles.<fnref n="458" /> In 1904 he received the Patriarch’s
blessing “...for his assistance in completing the local
church of Sourb Lusavorich.”<fnref n="459" />

In 1901 architect Marchenko was charged with
supervising the construction of the dome,<fnref n="460" /> and in
1903 a new Board of Trustees was established to over-
see that work.<fnref n="461" /> Most presumably, they succeeded in
accomplishing it, for the photographs of the mid-1900s
show the church surmounted by a dodecahedral dome
having the same number of windows and ending in a
pointed broach.

In 1907 Gandzak inhabitant Anna Balughiants
received a Patriarchal bull for having donated “a silver
crozier” to St. Grigor Lusavorich.<fnref n="462" />

The problem of the waterwork of the church was
settled in 1912, when local resident Aghajan Ohanian
had water pipes extended up to its gavit through his
own means, his charitable act earning him the
Patriarch's blessing and gratitude.<fnref n="463" />

In 1936 the authorities closed the church,<fnref n="464" /> which reopened between 1944 and 1945,<fnref n="465" /> functioning until Gandzak Armenians' forced deportation in 1989 (it was the only functioning Armenian sanctuary in Gandzak at that time).

Within the fine enclosure of St. Grigor Lusavorich,
a small grave-yard and Afanassian School were locat-
ed.

Priests. Avetik Karapetian Shahsuvariants first attended Gandzak's District School, but he did not complete his studies there and continued them in a national spiritual school between 1867 and 1870. From 1874 till 1885, he taught Religion in the same institution, and worked as a teacher of the Armenian language in the State Municipal School between 1895 and 1902. From 1900 till 1902, Avetik Karapetian Shahsuvariants taught Religion first in a municipal college school and then in Michaelian Trade School.

This clergyman, who performed priestly duties in
Sourb Lusavorich Church from the very day of his
ordination on 6 May 1900, was awarded a breast cross
for his good service in 1904.<fnref n="466" />

In 1908 Avetik Karapetian Shahsuvariants shared
his post with Ghazaros Yengibariants, Husik Verdiants
and Harutun Yeghiazarian Mraviants:<fnref n="467" /> the last of
these priests mentioned had been serving the church
from the day of his ordination, namely 30 May 1902.<fnref n="468" />

St. Sargis Church was located in the territory of an
Armenian cemetery extending at the edge of Norashen
Quarter. It represented a simple earthen building with

<footnote n="451">451 National Archives of Armenia, fund 56, list 1, file 5285, p. 1.</footnote>

<footnote n="452">452 "Ardzagank," 1894, No. 4, 12 January, p. 1.</footnote>

<footnote n="453">453 "Nor-Dar," 1899, No. 85, p. 2.</footnote>

<footnote n="454">454 National Archives of Armenia, fund 53, list 1, file 3363, p. 35.</footnote>

<footnote n="455">455 Idem, p. 2.</footnote>

<footnote n="456">456 Idem, p. 10.</footnote>

<footnote n="457">457 Idem, p. 28.</footnote>

<footnote n="458">458 "Mshak," 1910, No. 127.</footnote>

<footnote n="459">459 "Ararat," 1904, p. 201.</footnote>

<footnote n="460">460 National Archives of Armenia, fund 53, list 1, file 3363, p. 35.</footnote>

<footnote n="461">461 Idem, p. 40.</footnote>

<footnote n="462">462 "Ararat," 1907, p. 205.</footnote>

<footnote n="463">463 "Ararat," 1912, p. 870.</footnote>

<footnote n="464">464 National Archives of Armenia, fund 409, list 1, file 2684, pp. 5-6, 8.</footnote>

<footnote n="465">465 Idem, file 2692, p. 15.</footnote>

<footnote n="466">466 National Archives of Armenia, fund 461, list 1, file 12, pp. 34-38.</footnote>

<footnote n="467">467 National Archives of Armenia, fund 53, list 1, file 817, p. 6.</footnote>

<footnote n="468">468 National Archives of Armenia, fund 461, list 1, file 12, pp. 39-40.</footnote>
<figure><img src="image_30.png" /></figure>

<figure><img src="image_31.png" /><figcaption>GANDZAK (GYANJA). The feast of Blessing of Water celebrated on the bank of the river Gandzak (early 20th cent.)</figcaption></figure>

<figure><img src="image_32.png" /></figure>

<figure><img src="image_33.png" /><figcaption>GANDZAK (GYANJA). Inscriptions found in the site of Cholak's Sourd Astvatzatzin</figcaption></figure>

the date of its foundation unknown. As attested by some records of 1881, St. Sargis was regarded as a pilgrimage site.<fnref n="469" />

By 1890 the church had been reduced "...to a state of dilapidation."<fnref n="470" />

In 1904 Priest Anania Shirakuny was appointed Father Superior in the sanctuary.<fnref n="471" />

The Armeno-Turkish fights of 1905 to 1906 left St. Sargis in ruins, and it was Gandzak inhabitant Nikoghayos Ghukassants who initiated its renovation. Its consecration took place on 4 June 1917, that providing "...Armenian believers with a chance not to forget their pilgrimage sites."<fnref n="472" /> Every year "on Fast Friday all the Armenian girls and women of the city took pokhind<fnref n="473" /> with them and visited it to kiss his image on the icons, light candles and pray for the realization of their wishes and dreams..."<fnref n="474" />

In the Soviet years, St. Sargis Church turned into a House of Peoples' Friendship situated in the 9th lane of the city.

**Cholak's Sourd Astvatzatzin.** The available sources mentioning 'Cholak' as a toponym date back to the 1720s: "...in a place called Cholak, near Ganja..."<fnref n="475" />

In 1867 a certain Hovhannes Mirumiants financed the construction of a church in a site almost 2 kilometres south of the city. After its completion, it was dedicated to Sourd Astvatzatzin (Holy Virgin).<fnref n="476" />

Below follows the construction inscription of the monument:

Կատուցաւ այս տաճար Սիածնի | յանուն Արրուհոյ Ասուուածածնի | արդեամք Յովհաննելս Սիրումեանցի, | յիշատակ հոգոյ իւր կենդանի, | ի 1 օգոստուի 1867 ամի:

transl.: *This church of God's Only Begotten Son, dedicated to the Holy Virgin, was built through Hovhannes Mirumiants' means in perpetuation of his living soul on 1 August 1867.*

The Armenian original published in: *Barkhutariants, M.*, idem, p. 51.

Note: During our visit to the church in 1986, we found the inscription deliberately broken to pieces.

The pilgrimage site of Cholak's (Tsolak's) Sourd Astvatzatzin, that consisted of a church, two rooms<fnref n="477" />

<footnote n="469">469 National Archives of Armenia, fund 56, list 6, file 66.</footnote>

<footnote n="470">470 "Nor-Dar," 1890, No. 116, p. 2.</footnote>

<footnote n="471">471 "Ararat," 1904, p. 738.</footnote>

<footnote n="472">472 National Archives of Armenia, fund 57, list 2, file 2018, p. 1.</footnote>

<footnote n="473">473 Also known as 'pokhindz,' i.e. a meal made of a special sort of flour received from fried wheat.</footnote>

<footnote n="474">474 "Meghu Hayastani," 1874, No. 19, p. 3.</footnote>

<footnote n="475">475 Yesayi Hasan Jalaliants, p. 42.</footnote>

<footnote n="476">476 "Nor-Dar," 1899, No. 85, p. 2.</footnote>

<footnote n="477">477 National Archives of Armenia, fund 461, list 1, file 19, p. 19.</footnote>
and a large gavit,<fnref n="478" /> was under the guidance and spiri-
tual leadership of the priests of St. Hovhannes and
Grigor Lusavorich Churches.<fnref n="479" />

On 11 May 1907, Mkrtich Astvatzatriants was appointed priest in the sanctuary, where he served until at least 1913: “...since it is no longer possible for Priest Mkrtich to return to either Ardvin, or Meysari, Georgia’s Consistory is to appoint him lifelong priest of the pilgrimage site of Cholak.”<fnref n="480" />

On 8 April 1908, the sanctuary was plundered of
some icons, carpets, copper articles, etc.<fnref n="481" />

A list<fnref n="482" /> of the movable property of Cholak's Sourd Astvatzatzin, drawn up in 1910, revealed that it retained a silver-bound Gospel and a *Mashtots*.<fnref n="483" />

Facing the inconsolable state of the pilgrimage site,
in 1912 Priest Mkrtich Astvatzatriants applied to
Gandzak's spiritual powers for permission to raise
funds for its renovation: "...the arches as well as the
eastern and western walls of the sanctuary have numer-
ous cracks which should be removed... to collect means
among the pious pilgrims for the overhaul of Sourd
Astvatzatzin."<fnref n="484" />

By 1931 the church of the pilgrimage site had been
reduced to a state of the uttermost dilapidation: "The
monastery, surrounded by gardens belonging to
Gandzak's Armenian citizens, represents a stone edi-
fice. Its arched roof, that is built of brick, is plastered
with lime and sand, but unfortunately, it is bare of tiles,
which has caused a longitudinal crack there, threaten-
ing the entire monument with destruction. It is enclosed
with a spacious gavit, fortified by solid stone ramparts
and planted with hundreds of fruit-bearing trees. The
sanctuary comprises two single-floor rooms built of
brick and having earthen roofs. They have their own
kitchen and are intended for the toller and pil-
grims..."<fnref n="485" />

On 7 November 1935, the Spiritual Council of
Gandzak Diocese charged Karapet Rostomian (Arusta-
mian) with guarding Cholak's Sourd Astvatzatzin
Church.<fnref n="486" />

A letter (10 August 1936) Senior Priest Hovsep Harutiunian addressed to Echmiatzin's Supreme Spiritual Council on behalf of the Armenian Spiritual Council of Gandzak (Kirovabad) Diocese reveals that

"...without the Diocese Council's knowledge, Comrade Kuliyev, Chairman of the Municipal Council, ordered to demolish Cholak's pilgrimage site under the plea that it was on the verge of collapse and, therefore, was very dangerous..."<fnref n="487" />

To the aforementioned clergyman's question if it
was not possible to repair the monument instead of
destroying it, Kuliyev gave the following answer, "...It
should be levelled to its very foundations. I can never
permit people to visit it..."<fnref n="488" />

On 14 September of the same year, the Spiritual Council of Gandzak Diocese convened an emergency session which considered the issue of the pilgrimage site that had already been reduced to ruins: "...that emergency session, attended by the members of the Spiritual Council of the diocese and several citizens, particularly dwelt upon the illegal demolition of Cholak's sanctuary..."<fnref n="489" />

Nonetheless, even after the destruction of the church, the site remained sacred among the Armenians of Gandzak and the adjacent villages. Thus, in 1945, when St. Grigor Lusavorich Church had already reopened, vast multitudes of believers kept visiting Cholak's sanctuary. With that regard, in 1945 the chairman of the Spiritual Council of the diocese addressed a letter to Catholicos of All Armenians Gevorg VI, particularly stating the following, "...That chapel once enjoyed great fame, and even today many believers from Gandzak and the district attend it, light candles there and kiss the khachkars scattered in the neighbourhood. Although Gandzak's Sourd Lusavorich Church now functions, people continue visiting Cholak on Sundays. Some speculators sell candles there, thus stripping the newly-opened church not only of its significance and income but also of its community, for almost no people attend it on Sundays. Humbly informing You about it, I think the only way out of the current situation is to solemnly convey the cross-stones of the aforementioned chapel to the churchyard..."<fnref n="490" />

Most probably, the problem was settled not through
the removal of Cholak's cross-stones to St. Grigor Lu-
savorich, but by sending a priest to that sacred site on
Sundays. This supposition is substantiated by a letter
(1948) Melik-Stepanian, a representative of the SPIRI-
tual Council of Gandzak Diocese, addressed to Shah-
bazbekov, the person responsible for the Religious Af-
fairs at the Council of Ministers of Soviet Azerbaijan:

"This is to inform You that a site called Cholak and
located in Kirovabad used to retain a monastery that
was demolished in 1930. Believers still visit it on

<footnote n="478">⁴⁷⁸ "Nor-Dar," 1899, No. 85, p. 2.</footnote>

<footnote n="479">⁴⁷⁹ National Archives of Armenia, fund 56, list 1, file 8960, p. 70.</footnote>

<footnote n="480">⁴⁸⁰ National Archives of Armenia, fund 461, list 1, file 19, pp. 1, 8, 19, 164.</footnote>

<footnote n="481">⁴⁸¹ Idem, p. 5.</footnote>

<footnote n="482">⁴⁸² Idem, pp. 19, 209-210, 213.</footnote>

<footnote n="483">⁴⁸³ A book of rites and prayers, whose name is supposed to derive from that of St. Mesrop Mashtots, i.e. the inventor of the Armenian alphabet. Another viewpoint connects it with Armenian Catholicos Mashtots Yeghivardetsy's name (*Archbishop Maghakia Ormanian*. A Dictionary of Religious Festivals and Terms. Yeran, 1992, p. 99, in Armenian).</footnote>

<footnote n="484">⁴⁸⁴ Idem, p. 135.</footnote>

<footnote n="485">⁴⁸⁵ National Archives of Armenia, fund 409, list 1, file 2666, p. 25.</footnote>

<footnote n="486">⁴⁸⁶ Idem, file 2679, p. 37.</footnote>

<footnote n="487">⁴⁸⁷ Idem, file 2683, p. 13.</footnote>

<footnote n="488">⁴⁸⁸ Ibid.</footnote>

<footnote n="489">⁴⁸⁹ Idem, file 2684, p. 8.</footnote>

<footnote n="490">⁴⁹⁰ Idem, file 2692, p. 15.</footnote>
Sundays and offer sacrifices there under the guidance of priests invited from Kirovabad City.”<fnref n="491" />

Cholak's church was constantly visited by vast multitudes of pilgrims during the period between its destruction and the Armenians' deportation in 1989, and that "despite the fact that the Government had never granted them any official permission to do so..."<fnref n="492" />

In 1986 we found another 2 inscriptions commemorating the renovation of the former church and some donation made to it:

5 lines in the Armenian original carved on a broken stone lying near an adjacent newly-built chapel:

Եշատակ ի նուեր ս(ուր)ք / Աստուածածնա եկեղեցոյ / Աղերսանդր, Մարհամ եւ / Նիկալայ Հուկասիանցներից, / 1895 ամի:

transl.: *This gift was donated to Sourb Astvatzatzin Church by Alexandre, Mariam and Nikalai Ghukassiants in the year 1895.*

Published for the first time.

Note: Evidently, Nikoghayos Ghukassiants, who had repaired Gandzak's St. Gevorg Church and the pilgrimage site of Norashen's St. Sargis, did not spare means to carry out similar work in Cholak as well (National Archives of Armenia, fund 57, list 2, file 1582, p. 2). He is also known to have sponsored the renovation of a church in Murut Village of Khanlar District.

4 lines in the Armenian original engraved on a stone set in one of the inner walls of the aforementioned chapel:

Եշատակ է / Զաւահիր Սիրումեան Ըստառն / Եղեանցի 11.1.1899 ամի:

transl.: *In memory of Javahir Mirumian ... Yeghiants. 11.1.1899.*

Published for the first time.

Bishop Barkhutariants was the first investigator to write about the existence of a **pilgrimage site** bearing the names of **Sts. Kirakos and Yughita**. According to him, it was located in a garden belonging to brothers Nabatian and comprised a grave-stone divided into four parts. Its fragments bore the following epitaph:

Սուր Կիրակոս, սուր Ծուղիսա, քուր, ՆՈՒԹԾ...

transl.: *St. Kirakos, St. Yughita, in the year...*

The Armenian original published in: *Barkhutariants, M.*, idem, p. 52.

Note: According to the aforementioned source, the style of the epitaph and the cross reliefs of the tombstone trace it back to the 11th century.

We think the year mentioned in the epitaph and represented by the Armenian letters Եսիթեան should have been deciphered as ‘ՈՒԹԻԹ,’ i.e. 1680, indeed, if Barkhutariants copied it without any errors.

**The Prayer-House of Gandzak Station.** In 1899 the Armenian inhabitants of a quarter located in the city's northern suburbs and adjoining the railway station of Gandzak intended to build a prayer-house for their spiritual needs.<fnref n="493" /> Interestingly enough, the land necessary for its construction had been willingly allocated by two Persian brothers, Mashadi Mamet-Japar Mirabov and Mamet Ali-Hyusein, both of them residents of Gandzak City.<fnref n="494" /> The Catholicos of All Armenians addressed a bull of blessing to them for their donation.

Despite the aforementioned, the building was not completed due to Gandzak's clergymen's imprudent policy.<fnref n="495" />

As of 1912, the prayer-house still remained incomplete.<fnref n="496" /> It had a school which is known to have functioned in 1911. The available sources keep silence about the further fate of that house of worship.

**The Prayer-House of St. Sargis in Koryunapat.** In 1926 one of Gandzak Diocese vicars who had occupied that post since 1910 tendered his resignation to the Catholicos of All Armenians. As he stated in that document, in 1914 he "...had personally blessed the foundations of the prayer-house of St. Sargis in Koryunapat Quarter."<fnref n="497" />

**Gandzak's Armenian Cemeteries.** In the mid-19th century, the territory of Gandzak retained 24 cemeteries,<fnref n="498" /> most of which were destroyed parallel with the city's development and expansion. At the close of the century, Gandzak's (indeed, we mean Nor Gandzak dating from 1606) oldest grave-yard extended around St. Hovhannes Church.

Beginning with the 1820s, some 3 to 4 new cemeteries came into being in the city, a record of 1887 stating the following with that regard, "Some 50 to 60 years ago, before the establishment of the present-day grave-yards, called Nerki and Barkhudarants, funerals were held in a cemetery located within 30 feet of the local main church of St. Hovhannes."<fnref n="499" />

Interestingly enough, Gandzak's Armenian cemeteries lay either on the outskirts of the city or in the neighbourhood of churches. Thus, the grave-yard of Norashen Quarter had a church/pilgrimage site dedicated

<footnote n="491">491 Idem, file 2700, p. 7, in Russian (the original reads, "Настоящим ставлю Вас в известность о том, что на территории г. Кировабада в местности Челак имелся монастырь, который был разрушен в 1930 году. Указанное место верующий народ по воскресным дням посещает, устраивая жертвоприношения, куда приглашаются священники города Кировабада...").</footnote>

<footnote n="492">492 Idem, p. 1.</footnote>

<footnote n="493">493 National Archives of Armenia, fund 56, list 6, file 421, p. 24.</footnote>

<footnote n="494">494 National Archives of Armenia, fund 53, list 1, file 3444, p. 16.</footnote>

<footnote n="495">495 National Archives of Armenia, fund Պ56, list 18, file 421, pp. 24, 32.</footnote>

<footnote n="496">496 National Archives of Armenia, fund 53, list 1, file 3444, p. 4.</footnote>

<footnote n="497">497 National Archives of Armenia, fund 409, list 1, file 2644, p. 22.</footnote>

<footnote n="498">498 "Krunk Hayots Ashkhari," 1861, p. 357.</footnote>

<footnote n="499">499 "Nor-Dar," 1887, No. 46, p. 1.</footnote>
cated to St. Sargis. St. Hovhannes and St. Grigor Lusavorich Churches also had their own cemeteries: according to a record of 1854, that of the latter existed even before the construction of the monument.<fnref n="500" />

The Barkhudariants' grave-yard, that was the only Armenian cemetery in Gandzak in the Soviet years, once retained more than 3,000 tombstones. In the 1980s, however, most of the city's grave-yards lay in ruins.

Below follow a number of epitaphs found in the local cemetery (we have chosen those dating from comparatively earlier periods):

3 lines in the Armenian original carved on a grave-stone:

Այս է տապան Սարի, որ է կին / Յովհաննէս Քասաքարեանց, / 50 ամաց վախճան. 1802 ամի:

transl.: *In this grave reposes Hovhannes Kaspariants' wife Sehar. Died at the age of 50 in 1802.*

Published for the first time.

4 lines in the Armenian original incised into a tombstone:

Այս է տապան / Նագարեանց / Քասաքարի կողակից / Մարգարիտին, Ո-ՄԿ (1811):

transl.: *In this grave reposes Kaspar Nazarians' spouse Margaret. 1811.*

Published for the first time.

2 lines in the Armenian original engraved on a gravestone:

Այս է տապան Աւրամ բեկ / Սէլիք Հախիճանով, Ո-ՄԿԹ (1820):

transl.: *In this grave reposes Avram Bey Melik-Hakhijanov. 1820.*

Published for the first time.

5 lines in the Armenian original inscribed on a tombstone:

Ընդ հովանեաւ վիմիս ննջէ, / որ կոչեցաւ աստի Տեառնէ / Եսայի բէգ յայր Քաջագանց, / մարք զէզ տալ ողորմի, յամի Տ(եառ)ն / Ա(ստուա)ծ եւ ձեզ ողորմեսցի, 1834:

transl.: *Beneath this stone reposes Yesayi Bey, a valorous man who departed to God. May you pray for his soul and may the Lord have mercy upon you. 1834.*

Published for the first time.

6 lines in the Armenian original carved on a grave-stone:

Այս է տապան մահտեսի Եղիսապետին, որ է կող/ակից Սկր(տ)չին, քուրն Տ(է)ր Մակարի,

1849 ամի, եւ էր / որդի Յովանէսի, վաղճան է իս(ուր)ք Երուսաղեմի, / որք հանդիպիք տուր / ողորմի:

transl.: *In this grave reposes Mahtesy Yeghisa-bet, who is Mkrtich's spouse, Father Makar's sister and Hovhannes' daughter. In the year 1849. May you pray for her soul.*

Published for the first time.

5 lines in the Armenian original incised into a tombstone:

Կորող արձանի է / դանրան մահտեսի / Վի-րապ իշխանի / որույ Սկրոչի / Զարկարեանց տոնի:

transl.: *This funerary memorial is dedicated to Prince Virap Mahtesy, the son of Mkrtich from the Zarkariants' family.*

Published for the first time.

Note: The epitaph dates from the late 19th century.

**Archaeological Monuments.** The neighbourhood of Gandzak and the entire region in general are rich in Bronze Age monuments and, particularly, burial mounds.

In the 1870s, Ghahraman Sargissian Hovhannis-siants, an archaeologist who later worked as mayor of Gandzak, conducted excavations in the site of Arablu Hogh located within 3 versts of the city: "...Those graves are recognized thanks to some huge blocks of stone once scattered over the tombs. Some of them were dug out by Mr. Ghahraman Sergei Ovannissian for the purpose of finding the antiquities they were alleged to retain. Truly, that honourable person's efforts and means spent were not futile: he discovered several ancient relics which can be of great use to those interested in the study of their Armenian ancestors' lives, their faith and customs. The archaeological finds include a dagger, representations of the sun, the moon, a snake, two birds as well as three bracelets, a thin belt, an incensory and two jugs, all of them cast in an alloy of gold..."<fnref n="501" />

In 1899 German archaeologist E. Resler commenced investigation into some tumuli situated in the vicinity of Gandzak: "Working near Yelizavetpol, on May I, I unearthed 12 large, very interesting steppe tombs bearing the traces of cremation."<fnref n="502" />

The **castle of Gandzak** towered between the city's Turkish quarter and Norashen, "...west of the local

<footnote n="500">500 National Archives of Armenia, fund 56, list 1, file 3245, p. 15.</footnote>

<footnote n="501">501 “Meghu Hayastani,” 1880, No. 50, p. 2.</footnote>

<footnote n="502">502 Resler, E. Archaeological Research in Transcaucasia. In: "Kavkaz," Tiflis, 1903, No. 179, p. 2, in Russian (the original reads, "В мае месяце я около г. Елисаветполя открыл 12 больших очень интересных степных курганов, частью с признаками трупосожжения, относящихся к бронзово-вому веку").</footnote>
<figure><img src="image_34.png" /><figcaption>GANDZAK (GYANJA). Tombstones found in the local cemetery</figcaption></figure>

<figure><img src="image_35.png" /></figure>

<figure><img src="image_36.png" /></figure>

market...”, on the left bank of the river Gandzak. “It was built between 1712 and 1724, during the thirty-year Turkish domination in the region...”<fnref n="503" />

Below follows another record with more details concerning the monument, “...Located between the Turkish quarter and Norashen, it occupies an area of 700 sazhens and represents an unequal quadrangle built of brick, lime and sheetrock. The castle, which used to have a tower on each of its northern and southern sides, has preserved embrasures in its corners. The proper arrangement of its different parts, the skillful construction technique and the durability of the building material used indicate that it was not erected without European architects’ participation. A moat, five

sazhens deep and equally wide, can be seen around the castle: in wartime it was generally filled with water, with a suspension bridge lying over it.”<fnref n="504" />

The stronghold, which occupied a territory of a square verst, used to be fortified by 6 towers.

One of the “Kavkas” correspondents who travelled in Gandzak in 1869 found the monument dilapidated: “This castle represents a heap of ruins both outwardly and inwardly. All its buildings seem to have suffered a deluge which reduced them to this state of devastation.”<fnref n="505" />

<footnote n="503">503 “Krunk Hayots Ashkhari,” 1861, p. 360.</footnote>

<footnote n="504">504 Jalaliants, S., idem, part 1, p. 172.</footnote>

<footnote n="505">505 Semyonov, I. Yelizavetpol. In: “Kavkaz,” 1869, No. 131, 7 (19) November, p. 2 (the original reads, “Крепость эта как снаружи, так и внутри представляет картину разрушения. Постройки тут все какия-то допотопныя, ветхия”).</footnote>
<figure><img src="image_37.png" /><figcaption>GANDZAK (GYANJA). The Persian mosque of the city (photo reprinted from: Chantre M., *A travers l'Arménie russe, Paris, 1893*)</figcaption></figure>

In 1903 “the only reminder of the existence of Ganja’s once formidable castle was a small earthen hill, the rest of the area being occupied by some municipal buildings and the barracks of Aslanduz Reserve Battalion.”<fnref n="506" />

The chapel of Khosrov the Martyr is located in the north of Gandzak, in the town site of Hin Gandzak. According to a work of 1167, entitled “A Hagiography of St. Khosrov, the Great Martyr of Eternal Glory Called Nor Nahatak<fnref n="507" /> who was tortured to death in Aghvank capital Gandzak,” Khosrov was from a village adjoining the city: “...St. Khosrov, a Christian by faith, was from a Christian family dwelling near the city of Gandzak, Arran.”<fnref n="508" />

Khosrov fell victim to the intrigues of a Persian girl: “...An Armenian fellow named Khosrov, a very

handsome boy who was his parents’ and everybody’s apple of eyes. His family lived in the neighbourhood of some Persians whose daughter fell in love with him and did her utmost to entice him into her trap and make him answer her love. Then another person got her pregnant, but she told her father that Khosrov had raped her. Upset about what he had heard, the Persian arrested the Armenian youth and took him to Gandzak emir, who started urging him to renounce his faith and marry the young lady, by giving him many tempting promises; otherwise, he was threatened with being sent to prison. Khosrov, however, remained firm in his answers even when his parents came. Instead of expostulating him to remain loyal to his creed, they started persuading him to repudiate his religion at least outwardly, for the sake of escaping death in the prime of life (later he might leave the country and atone for his sins somewhere else). Khosrov, however, answered that he would rather sacrifice his bodily beauty for the sake of Christ, who would bestow spiritual beauty on him. “Seeing that he ling to his religion after so many promises and threats, the Persians took him to the country, bound him with a tree and stoned him to death. Then they cut down the tree and wanted to burn it, but a priest bought it by silver and had a cross erected in its site. The local Christians buried the martyr with high honours...”<fnref n="509" />

In the late 19th century, Gandzak Armenians still recollected the following story connected with Khosrov’s martyrdom, “As an Armenian legend has it, this grave used to retain the remains of Armenian martyr Khosrov, who was tortured to death for his refusal to adopt Islam. According to a Persian legend, however, he was killed by his fellow Christians because of his conversion to the Muslims’ faith.”<fnref n="510" />

Later a chapel was erected in the site of the martyr’s grave, its dome bearing “some cruciform structures of green brick.”<fnref n="511" />

The sanctuary, that also served as a pilgrimage site, was known by the name of *Gyog-Imam* among the Muslims of the neighbourhood.

Madam Chantre, a French researcher who visited Khosrov's chapel in 1893, writes, "We were told that within an hour's distance of Yelizavetpol stood a ruined Persian sanctuary called Imam-zade Mohammed Ibrahim. Eager to see it, we hired a cab and started in a north-eastern direction, following the course of the river Gandza, which we crossed for three times. ... Imam-zade, that is also called Blue Mosque due to the fact that its domes and doors are covered with blue faience, is guarded by several mullahs who permit visitors to see it without any difficulty. The monument rises in a plain abounding in ruins which are said to be

<footnote n="506">506 A. P. *A Day in Yelizavetpol*. In: “Kavkaz,” 1903, No. 121, p. 2 (the original reads, “На месте же когда-то грозной крепости Ганжинской остался лишь небольшой обрывок землянаго вала, а вся остальная площадь занята частью городскими постройками, а частью казармами квартирующего здьсь асландузскаго резервнаго батальона”):</footnote>

<footnote n="507">507 The Armenian equivalent for ‘New Martyr.’</footnote>

<footnote n="508">508 *Ter-Mkrtchian, G.* Khosrov Gandzaketsy. In: “Ararat,” 1896, p. 591.</footnote>

<footnote n="509">509 *Chamchiants, M.*, idem, p. 436.</footnote>

<footnote n="510">510 *Lalayan, Yer.* Gandzak District, p. 302.</footnote>

<footnote n="511">511 Ibid.</footnote>
<figure><img src="image_38.png" /><figcaption>GANDZAK (GYANJA). The memorial dedicated to Captain P. Kotlyarevski (1850)</figcaption></figure>

the remnants of an old Persian city named Gezil-Astalan. The chapel, which is surrounded by its large cemetery, is not large at all, with a saint's grave in the centre. Its doors and windows bear hanging pieces of rags, while the floor is covered with some small heaps of stone and modest gifts left by believers.

"Imam-zade represents a clay building without any architectural plan and design. It stands in an isolated plain that is covered with pebble and is extremely muddy. Only some meagre remnants of the ancient city can be seen here and there.

"The cemetery surrounding it is also of some interest: it cannot be regarded neglected, for burials are still held there. The local obelisk-shaped grave-stones, most of which are decorated with reliefs and finely-carved epitaphs, are set in east-facing niches. Some of them bear allegorical reliefs: thus, a young girl's or lady's grave is recognized by scissors, a mirror, water pots, perfume bottles and other articles of female use. Another grave-stone bears the representation of an armed horseman. One of the graves is truly unmatched: instead of an obelisk, it has a memorial horse that is completely saddled up."<fnref n="512" />

<figure><img src="image_39.png" /><figcaption>GANDZAK (GYANJA). The memorials dedicated to Marshal H. Baghramian (photo reprinted from: Ghalachian, K. Monuments of Glory), and H. Hakobian (photo S. Darchinian)</figcaption></figure>

The oldest of the **local mosques**, standing in the central part of the city, on the left bank of the river Gandzak, was founded by Shah Abbas in 1607:

" Dating back to Shah Abbas I's times, it is located at the southern edge of the square and is surrounded by ramparts whose main gate has a minaret on both its sides. Its court boasts a fountain..."<fnref n="513" />

Gandzak also had 6 Turkish mosques<fnref n="514" /> tracing back to the late 19th century: Ghezel-Hajali was built in 1877; Ozan and Bala-Baghman in 1884; Shah-Sevan, Gherekhlar and Ghazaklar in the 1880s. As a traveller pointed out, they "...were not distinguished for any architecural or archaeological merits."<fnref n="515" />

**Gandzak's Russian church**, that was located inside the local castle, was built after the Russian conquest of the city in 1804:

<footnote>appelée Gezil-Astalan, dont le vaste cimetière entoure le sanctuaire. La chapelle est très petite; au centre est le tombeau d'un saint. Des chiffons sont accrochés autour des ouvertures, portes et fenêtres, tandis que sur le sol se voient des tas de petites pierres, modestes offrandes des pieux musulmans. Imam-zaddeh est une construction en argile sans aucune architecture. Elle se dresse solitaire au milieu d'une plaine d'alluvions extrêmement caillouteuse, dernière épave de l'antique cité, dont on voit çà et là les restes. La visite du cimetière qui l'entoure ne manque pas d'intérêt. Il n'est point abandonné, car on y enterre encore. Les stèles sont généralement encastrées dans une niche tournée vers le levant. La plupart sont peintes, et portent de belles inscriptions; on y voit aussi des sujets allégoriques. La tombe d'une jeune fille ou d'une jeune femme se reconnaît aux ciseaux, miroir, aiguières, vases à parfums et autres accessoires féminins; celle d'un guerrier, aux armes et au cheval sculptés sur son monument. Parmi ces tombes s'en distingue une, unique en son genre: la stèl manque, mais elle est remplacée par un cheval en pierre tout sellé et bridé.</footnote>

<footnote n="513">513 **Lalayan, Yer.**, idem, pp. 298-299.</footnote>

<footnote n="514">514 **Fatullayev, Sh. S.** Urban Planning and Architecture of Azerbaijan between the 19th and the early 20th centuries. Baku, 1986, p. 434, in Russian.</footnote>

<footnote n="515">515 **Lalayan, Yer.**, idem, p. 299.</footnote>

<footnote n="512">512 M. Chantre, A travers l'Arménie russe, Paris, 1893, pp. 6-7 (the French original reads, "On nous a dit qu'à une heure de la ville existe un sanctuaire persan en ruine, qu'on appelle imam-zaddeh Mahomet Ibrahim. Désireux de le visiter, nous louons un bon phaéton, et partons dans la direction nord-est d'Élisabethpol, en suivant le Gandja-tchaï, que l'on traverse trois fois à gué. ... L'imam-zaddeh, appelé aussi quelquefois «mosquée bleue», à cause du revêtement en faïences bleues des coupoles et des portes. La garde en est confiée à quelques mollahs, qui la laissent visiter sans difficulté. Cet édifice s'élève au milieu d'une plaine couverte de ruines, qu'on dit être les restes d'une ancienne ville persane</footnote>
"The stronghold has a Russian church with a small garden. Outwardly, it resembles a sunken dwelling, for it slightly goes down into the earth, but inwardly it is neat and attractive..."<fnref n="516" />

**The Local Bridges.** Indeed, the city used to have several meadeval bridges lying over the river Gandzak, but they were ruined in the course of time. In the mid-19th century, a visitor saw only a single "...multi-span bridge that had appeared overland, since water had dried up there."<fnref n="517" />

The overflow of the river Gandzak on 26 June 1870 caused damage to a wooden bridge connecting the city with Kilisakyand.<fnref n="518" /> Before that, in late February of the same year, the foundation of a new bridge had begun, the authorities having earmarked 70,000 rubles for that purpose, including 20,000 rubles for the stone part of the structure. The bridge, that was completed by late June 1870, was remarkable for its interesting composition: ...its abutments stood within 12 sazhens of the piers, but despite that long distance, it was to have iron lattice girders and not just ordinary arches.<fnref n="519" />

According to one of the “Kavkas” correspondents, in 1880 “Ganjinka’s bridge represented a magnificent structure of iron, with stone abutments...”<fnref n="520" />

Gandzak also boasted several **memorials**, including those dedicated to Captain P. Kotlyarevski (1850), Marshal H. Baghramian (1983), poet H. Hakobian and others. At present all of them have been totally annihilated and replaced by others perpetuating different notorious bandits regarded as national heroes.

**The memorial dedicated to P. Kotlyarevski** rose not far from a chapel, at the edge of the city. It bore three metal plaques with the following lines engraved in Russian:

Капитану егерскаго грузинскаго полка Котляревскому, герою Асландузу и Ленкорана, раненому въ 1803 г. при взятии крепости

Ганжи подъ главнымъ начальствованиемъ генерала кн. Цицианова. Сооруженьъ въ 1850 г. бывшимъ въ деле гвардии поручикомъ графомъ Воронцовымъ.

*transl.:* "To Kotlyarevski, Captain of a chasseur regiment, a hero of the battles of Aslanduz and Lenkoran, who was wounded in 1803, during the conquest of Ganja Castle under the leadership of General Tsitsianov. Erected in 1850 by Guards First Lieutenant, Count Vorontsov."

Реставрированъ въ 1894 году асландузскимъ батальономъ, при участии штаба 2-й кавк. казачьей дивизии, 1-го лабинскаго конно-казачьяго полка, при помощи Михайльовскаго ремесленнаго училища.

*transl.:* "Restored in 1894 by the members of Aslanduz Batallion, through the assistance of Mikhailovski Crafts School as well as with the participation of the Headquarters of the 2nd Caucasian Division of Cossacks forming part of the 1st Cavalry Regiment of Labin Cossacks."

The Russian original published in: A. P. A Day in Yelizavetpol. In: "Kavkaz," 1903, No. 121, p. 2.

**The memorial to Marshal Hovhannes Baghramian,** erected in 1983, was demolished some 7 to 8 years later. The same pedestal now bears another monument dedicated to a certain Nabi, a bandit who spent all his life robbing and killing the local peasants, merchants, travellers and passers-by, in complicity with others like him. A gang-leader whose numerous crimes had turned him into a fugitive, permanently escaping the authorities to evade punishment. What can we do? Yesterday's cattle-breeding nomads and today's Turks, who are called Azeris, have their own understanding of morals...

<footnote n="516">516 Semyonov, I., idem, p. 2 (the original reads, "В крепости есть небольшая русская церковь съ маленькимъ садикомъ; снаружи она походить на землянку, потому что углубляется немного въ землю; но внутри отличается чистотой и привлекательнымъ видомъ...).</footnote>

<footnote n="517">517 Jalaliants, S., idem, part 1, p. 172.</footnote>

<footnote n="518">518 "Kavkaz," 1870, No. 76, p. 2.</footnote>

<footnote n="519">519 Ibid (the original reads, "...устои моста отстоять отъ быка въ 12 саженяхъ, но несмотря на такое большое разстояние, мость будетъ не на обыкновенныхъ сводахъ, а на железныхъ, решеточныхъ балках").</footnote>

<footnote n="520">520 Ix, idem, pp 1-2.</footnote>
DASHKESAN DISTRICT

The administrative district of Dashkesan, established in 1930, occupies an area of 1,019 square kilometres and comprises 49 residential settlements, including 44 villages. The district, known by the name of *Dastapor* until 1956, borders on Getabek, Khanlar and Shamkhor Districts of the Republic of Azerbaijan, as well as Karvajar District of the Republic of Nagorno Karabakh, and the sub-district of Vardenis within Gegharkunik Marz (an administrative-territorial unit in Armenia) of the Republic of Armenia. Between 1988 and 1989, all its settlements were stripped of their Armenian population.

<figure><img src="image_40.png" /></figure>
## AHMADLU

**Location.** The village is situated on the south-facing slope of a gorge lying on the left bank of the Gardman, i.e. the right tributary of the river Shamkor, 14 kilometres west of the district centre, at an altitude of 1,480 to 1,560 metres above sea level.

One of the most populous Armenian villages of Gardmank in the Middle Ages, it preserved its population until the mid-18th century. In the late 19th century, its site was inhabited by some tribes of Turkish stock-breeders.

The historical Armenian name of Ahmadlu has fallen into oblivion. The only vestiges of material culture created by its natives comprise the remnants of a large cemetery lying at the south-eastern edge of the village, on both sides of a road leading to the neighbouring village of Amervar.

<figure><img src="image_41.png" /><figcaption>ALMALU. A khachkar found in the base of a house (1927) belonging to Gadim Mamedov</figcaption></figure>

walls of a house built in 1927 by a certain Gadim Mamedov.

## ALAKHANCHALI

**Location.** The village is located on the left, i.e. east-facing slope of a deep gorge lying in the area of the upper course of the river Gandzak, 15.5 kilometres south of the district centre, at an altitude of 1,550 to 1,620 metres above sea level.

In the late 19th century, some Turkish stock-breeders took up permanent residence in the site of an ancient derelict Armenian village and founded a settlement there.

In 1914 it had 215 inhabitants.<fnref n="1" />

## ALMALU

**Location.** Almalu extends on the south-facing slope of a gorge lying on the left bank of the river Gandzak, 15 kilometres south-east of the district centre, at an altitude of 1,280 to 1,420 metres above sea level.

Sharing the fate of other Armenian villages, it was stripped of its residents in the second half of the 18th century. In the late 19th century, its site was inhabited by some tribes of Turkish stock-breeders.

In 1914 it had a population of 35.<fnref n="2" />

The village, whose historical Armenian name has sunk into oblivion, was called *Almalu*, i.e. *Khendzorut*, by the Turkish stock-breeders: ‘alma’ is the Turkish equivalent for the Armenian word ‘khendzor,’ i.e. ‘apple.’

The village has preserved absolutely no vestiges of its natives. The local Armenian cemetery, once serving as a “quarry” for the resettlers, was almost entirely destroyed in 1986. We found only a simple cross-stone (100 x 40 x 15 centimetres) set in the base of one of the

## BANANTS

**Location.** The village is situated on the southeast-facing slope of a gorge lying on the left bank of the river Artinajur, on the ancient highway of Banants-Karhat, which also leads to the Sevan Basin, 7 kilometres north-east of the district centre, at an altitude of 1,000 to 1,100 metres above sea level.

The toponym of ‘Banants’ derives from the Armenian word ‘bananots,’ which means a ‘place of work.’

**Means of Communication.** Being under Banants Armenians’ permanent care, the highway, that extended through the village, and especially, its Banants-Gandzak Section, repeatedly underwent reconstruction. Before 1870, however, it was so difficult of passage that it bore a close resemblance to a path rather than a road. It was in that very same year that a local inhabitant named Hovsep Ter-Israyeliants started building and soon completed a highway stretching up to Gandzak at 3,000 rubles, his fellow villagers actively participating in its construction. They also erected a stone bridge to facilitate traffic even further.<fnref n="3" />

In 1884 village head A. Ter-Avetikian embarked upon the construction of the second road leading to Gandzak, which was of great help to those owning gardens a long way from Banants.<fnref n="4" />

Meeting the suggestion of the Governor of Gandzak, in 1903 the Village Assembly decided to open a cart-road to Gandzak. With 242 voices supporting the idea, the participants agreed that it should extend not from the spring of Meketz<fnref n="5" /> but from a place called *Nerkin Hand* (*the Armenian equivalent for*

<footnote n="3">³ “Nor-Dar,” 1887, No. 113, p. 3.</footnote>

<footnote n="4">⁴ Ibid.</footnote>

<footnote n="5">⁵ Most probably, the name is used in Banants dialect, but we failed to find out its meaning.</footnote>

<footnote n="1">¹ Caucasian Calendar for 1915, p. 87.</footnote>

<footnote n="2">² Ibid.</footnote>
<figure><img src="image_42.png" /></figure>

<figure><img src="image_43.png" /><figcaption>BANANTS. The village in the 1920s (above) and in 1985 (left and right)</figcaption></figure>

<figure><img src="image_44.png" /></figure>

Lower Field), where the gardens of Banants lay. Although it required harder efforts to be completed, it was sure to be of greater benefit in the future.<fnref n="6" />

The general condition of the roads connecting Banants with the adjacent villages did not get any better in the subsequent years. With this regard, a visitor wrote the following in 1923, "The poor state of the highways and the difficulty of communication make one cover about 10 versts either on foot or on different

animals, for there are absolutely no roads for carts or carriages. Last year head of the "Azerbaijani Oil" Serebrovski promised to provide Banants with the building material necessary for the construction of roads, if only the village gained the right to have its own railway carriage..."<fnref n="7" />

**Archaeological Monuments.** The neighbourhood of Banants is rich in a great number of tumuli, which attests that the area of the middle course of the river

<footnote n="6">⁶ "Mshak," 1903, No. 135, p. 2.</footnote>

<footnote n="7">⁷ "Martakoch," 1923, No. 177 (26 September), in Armenian.</footnote>
<figure><img src="image_45.png" /></figure>

<figure><img src="image_46.png" /></figure>

<figure><img src="image_47.png" /><figcaption>**BANANTS.** Archaeological finds unearthed in some tombs located in the neighbourhood of the village</figcaption></figure>

Artinajur has been densely-populated since time imme-
morial. In 1899 German archaeologist Emil Resler, one
of the first scholars to conduct investigation into the
tombs of the area, wrote, "...I unearthed 14 tombs with

17 graves dating from the period between the Bronze
and Iron Ages."<fnref n="8" />

The archaeological finds of Banants include a
cuneiform inscription.<fnref n="9" />

**A Historical Introduction.** Despite Banants’ centuries-old existence and the glorious past it surely boasts, the history of the village is very scantily recorded. One of the earliest sources mentioning the toponym traces back to 1625, when “...both the old and the young of Banants...”<fnref n="10" /> participated in the mending of a Gospel (1453), the main work being carried out by a certain Hovhannes Shatakhetsy.<fnref n="11" />

In the late 19th century, the village was the resi-
dence of landowners Hovsep Bey Ter-Israyeliants and
Hovsep Ter-Hovsepiants, who owned a local site called
*Aghkhach* (*Shahdagh*).<fnref n="12" />

On the whole, Banants did not suffer any damage
during the Armeno-Turkish fights of 1905 to 1906,
for the Turkish mob did not dare to attack the village
openly. Some of its inhabitants, however, did not
escape the ambushes set up by the enemy. Thus, on 16
March 1906, Karapet Baliants, his nephew and two
sons were killed while grazing 65 head of cattle: the
bandits slew the 9-year-old boy and shot the others.<fnref n="13" />

On 16 May of the same year, Zakar Shahmura-
diants, another local resident of 34, fell victim to some
Turks who had been lying in ambush for him.<fnref n="14" />

On 19 September 1906, Artem Atanassian was shot
by a treacherous bullet: "On the morning of the 19th,
unspeakable fuss and tumult permeated Banants: a
young man walked through the village weeping bitterly,
hitting his head and mourning his brother's loss. To
the people's question what had happened, the dumb-
founded fellow told them the following, 'My brother
and I were on our way to the Armenian village of
Karhat. We had already reached Orhneli Ser'<fnref n="15" /> when all
of a sudden a report was heard from among the bushes,
and my brother, who was a few steps ahead of me, was
knocked down. I myself had a miraculous escape from
the bandits.'

<footnote n="8">8 Resler, E., op. cit., p. 2 (the original reads, "...изследовал 14 гробниц и курган с 17 могилами. Все эти могилы принадлежат ко времени перехода бронзового века в железный"). Also see **Hamamchian, E.** The Burial Mounds of Banants Village. In: "Azgagrakan Hands," second year, part 2, Tiflis, 1897, pp. 308-315, in Armenian.</footnote>

<footnote n="9">9 **Ter-Avetissian, S.** Karabakh's Monuments of Antiquity and the Scythian Problem. Tiflis, 1934, p. 11, in Russian.</footnote>

<footnote n="10">10 Colophons, 17th century, vol. 2, p. 186.</footnote>

<footnote n="11">11 A Catalogue of Armenian Manuscripts of the Matenadaran after Mashtots (henceforward: A Catalogue of Armenian Manuscripts...), vol. 2, Yerevan, 1970, manuscript No. 10669, all volumes in Armenian. Also see **Barkhutariants, M.** Artsakh, p. 279.</footnote>

<footnote n="12">12 National Archives of Armenia, fund 93, list 1, file 388, pp. 32-33.</footnote>

<footnote n="13">13 “Mshak,” 1906, No. 63, p. 1.</footnote>

<footnote n="14">14 See his epitaph on page 120 of this book.</footnote>

<footnote n="15">15 ‘Ser’ is the equivalent for ‘Mountain Branch’ in Karabakh dialect. ‘Orhneli’ is that for ‘Blessed’ in Armenian.</footnote>
"The young fellows of the village immediately took up arms and hurried to the scene of the tragedy. After a two-hour search, they finally managed to find Artem Atanassian's corpse, blood-soaked and shot in three parts. One of the most courageous young men in the village, he had just been demobilized..."<fnref n="16" />

Between 1918 and 1920, inhabitants of Banants Colonel Yegor Ter-Avetikian and Grigor Ohanian (Tatoghli) distinguished themselves at the battles against the Turkish aggressors and Musavatist ban-dits.<fnref n="17" />

**Construction Activity.** In 1886 a visitor wrote that Banants was remarkable for its "...densely-located houses some of which boasted cosiness and com-fort..."<fnref n="18" />

In 1898 the village was described in the following way, "It has some crooked paths which are only an apology for streets. Most of its houses consist of ordi-nary rooms the oldest of which were built some 33 years ago. The rest represent small, sunken cabins."<fnref n="19" />

Banants has several quarters named after different families. Thus, the lower section of the village, begin-ning from the river bank and extending westward, is called Terunts after the Terians<fnref n="20" /> The Ter-Mkrtchians' and Balians' (Kash-Avagians') Quarters lie west of it, i.e. in the centre of the village, in the north of which the Lokians' (Lokunts) and Kikians' (Kikunts) houses are situated. Parallel with the development and enlarge-ment of Banants, another two quarters were established on the right bank of the river Artinajur. One of them, called Aygestan, is more known by the name of *Dimats Tegh* (*the Armenian equivalent for an 'Opposite Place'*). The other, which is named Eliants, is located in the vicinity of the ancient site of *Yeghetsy Hogh* (*the Armenian equivalent for 'Church Land'*).

The centre of the village, where six principal roads intersect, represents a small square called Poghotsk.

**Population.** From at least the 4th to 3rd millennia B.C. until the deportation of 1989, Banants was one of the most populous villages in Northern Artsakh. This is attested by the abundance of large cemeteries (they date from the pre-Christian era and the Middle Ages) as well as standing and ruined churches and chapels pre-served in its neighbourhood.

In contrast to this, records on the number of the local population can be found only beginning with the early 19th century. The analysis of the available data

reveals that they constantly increased during the period between the 19th century and the establishment of the Soviet rule.

The following list of families living in Banants in 1839 is of special importance to the study of their his-tory:

“1 Maki Chopurants, his mother Sandukht, his wife Mariam as well as his son Yesayi and his daughter Nazi; Maki’s brother Hakob, his wife Anakhas and his son Hovhannes; Maki’s nephew Harutiun with his niece Yeghisabet;

2 Abraham Mosesov together with his wife Mariam and his son Petros; Abraham’s brothers Harutiun, and Hakob with his wife Mariam and his son Hovhannes;

3 Zakar Melikov, his wife Mariam, his children Stepan and Herik as well as his brother Avag;

4 Grigor Poghosov, his wife Mariam and their daughter Zani; Grigor’s brother Dadi and his wife Shoghakat;

5 Ghukas Jaladov and his wife Gyuli with their son Mar-tiros and their daughter Vardi; Ghukas’ sister Mariam and his brother Virap with his wife Salbi;

6 Ohanes Melikov, his sister Sabed as well as his broth-ers Tzatur and Galust;

7 Sahak Zuliov, his wife Mariam as well as his nephew Grigor and his niece Mariam;

8 Sargis Barseghov, his wife Yeghisabet, their son Martiros as well as their daughters Herik and Margaret;

9 Poghos Kostiov, his wife Margaret as well as their son Andreas and his wife Sabed; Poghos’ nephew Vardan, his wife Horomsim and their daughter Nazi;

10 Barber Sargis, his wife Sirun as well as their sons Maki with his wife Mariam and his son Gevorg, and Grigor with his wife Anakhas and his daughter Mariam;

11 Ovanes Ayvazov, his wife Marinos, their son Mosi as well as their daughters Herik and Sabed; Ovanes’ brother Daniel, his wife Margaret as well as their son Maki and their daughter Rehan;

12 Grigor Shahumov, his wife Margaret as well as their children Hakob, Sarah and Herik;

13 Grigor Thorosov, his wife Khanum as well as their children Makar, Nazi and Zani;

14 Gabriel Ter-Mkrtchians and his wife Gayane together with their son Rusian and his wife Sabet; Gabriel’s daughter-in-law Shoghakat, her son Gevorg, his wife Mariam and their son Ohannes; Gabriel’s brother Harutiun, his wife Herik and their son Stepan;

15 Petros Vanian, his wife Gyuli as well as their sons Avag and Khachatur; Petros’ brother Poghos, his wife Mariam as well as their daughters Magtagh and Gyuli;

16 Khachatur, his wife Guli as well as their children Ka-rapet and Horomsim;

17 Stepan Ter-Avetissian, his wife Margaret as well as their children Grigor, Ohanes and Khatun; Stepan’s brother Harutiun, his wife Shoghi and their daughter Magtagh;

18 Nerses Chelalov, his wife Marinos as well as their daughters Nazi and Herik; Nerses’ brother Ghazar and his wife Margaret;

19 Grigor Avagian, his sons Vardan with his wife Mariam, and Sargis with his daughters Horom and Zani; Grigor’s nephew Ghukas and his wife Margaret;

20 Ohanes Petrosov, his wife Mariam and their son Arzu-man; Ohanes’ nephew Maki, his wife Zani as well as his brothers Ghukas and Navasard;

<footnote n="16">16 National Archives of Armenia, fund 227, list 1, file 381, p. 5.</footnote>

<footnote n="17">17 See “Hayastani Hanrapetutiun,” 1995, No. 199, p. 4 (in Armenian) for further information about G. Ohanian. “Gardmank,” 1998, No. 6 (11), in Armenian; “Krtutiun” yev Gitutiun Artsakhum,” 2001, Nos. 1-2, p. 84, in Armenian.</footnote>

<footnote n="18">18 “Ardzagank,” 1886, No. 20, p. 295.</footnote>

<footnote n="19">19 Lalayan, *Yer*. Gandzak District, p. 308.</footnote>

<footnote n="20">20 In Banants dialect, most of the family names had the ending of ‘unts’ instead of the customary ‘ian.’</footnote>
<figure><img src="image_48.png" /></figure>

<figure><img src="image_49.png" /></figure>

<figure><img src="image_50.png" /></figure>

<figure><img src="image_51.png" /></figure>

<figure><img src="image_52.png" /></figure>

<figure><img src="image_53.png" /></figure>

<figure><img src="image_54.png" /><figcaption>BANANTS. Quarters and houses</figcaption></figure>

21 Arakel Ter-Ohanov, his wife Herik as well as their children David and Sabet; Arakel's nephew Yesayi, his wife Mariam as well as their children Mkrtich, Sandukht and Rehan;

22 Harutiun Shushapazian and his wife Sarah with their children Sargis, Gozal, Pari and Herik; Harutiun's brother Grigor, his wife Herik and their son Mkrtum;

23 Ohanes Ananiants with his wife Mariam and his mother Nazi;

24 Karapet Gulunts, his wife Marinos as well as his children Sargis, Shoghi and Mariam;

25 Karapet Tzapovian, his wife Horomsim as well as his brother Ohannes with his spouse Sarah and his son Poghos;
<figure><img src="image_55.png" /><figcaption>BANANTS. Houses and the Vanunts' gate. Partial views of the village quarters. Below: the house of Hamzunts Marut</figcaption></figure>

26 Grigor Manishakov, his wife Khanum as well as their children Stepan, Mariam and Khatun; Grigor's brother Poghos, his wife Aziz as well as their daughters Ana and Sarah;

27 Ghuli Ter-Yeghian and his wife Khatun with their son Harutiun and their daughter Vari;

28 Ohan Hakobian, his wife Shoghakat as well as their son Grigor with his wife Khanum; Ohan's brother Ghazar and his grandchild Kyuli;

29 Harutiun Zakarian, his wife Aziz as well as their children Sargis, Barsam, Horom and Margaret; Harutiun's broth-
<figure><img src="image_56.png" /></figure>

<figure><img src="image_57.png" /></figure>

<figure><img src="image_58.png" /></figure>

<figure><img src="image_59.png" /></figure>

<figure><img src="image_60.png" /></figure>

<figure><img src="image_61.png" /></figure>

<figure><img src="image_62.png" /><figcaption>BANANTS. Quarters and houses</figcaption></figure>

er Hanes, his wife Mariam as well as their children Mateos, Karapet and Vari;

30 Hakob Dapiov, his wife Sabet, their sons Virap and Stepan as well as their daughters Herik and Magtagh; Hakob's brother Grigor, his wife Yeghisabet as well as his children Karapet, Marinos and Vari;

31 Martiros Badalian and his wife Nazi with their children Anton, Pari and Vardi; Martiros' brother Harutiun and his wife Dada;

32 Moses Ghabuzov, his wife Shahpar, their son Harutiun as well as their daughters Sona and Ana;

33 Aghajan Nalbandov, his wife Mariam as well as their children Ohanes, Nerses, Yeghisabet and Magtagh; Aghajan's nephew Hovsep, his wife Anna as well as their sons Anton, Zaki and Vari;

34 Sargis Grigorov and his wife Yeprosine with their son Galust, their daughter-in-law Mariam and their grandchild Ohannes; Sargis' brothers Galust, and Barsegh with his wife Sabed; Sargis' nephew Avet, his wife Margaret as well as their children Poghos, Vardi and Khatun;

35 Tsakan Adeanov, his wife Mato, their children Harutiun, Rehan and Herik as well as Tsakan's brother Maki;
<figure><img src="image_63.png" /><figcaption>BANANTS. Quarters and houses</figcaption></figure>

36 Aghajan Mateossian, his wife Sabed and their son Mateos with his wife Khanum; Aghajan's brother Sargis, his wife Mahalep (Mahpep) as well as his children Harutiun, Poghos and Shoghi;

37 Papa with his wife Javahir, his sons Gabriel, Grigor and Maki as well as his daughters Vari and Khanum;

38 Margar Banuchian, his wife Horom and their son Maki with his wife Mariam and his son Ohannes; Margar's brother Avag, his wife Nazi as well as their children Stepan, Grigor, Marinos, Khatun and Sandukht;

39 Ohan Ter-Khachaturian and his wife Marinos with their son Grigor, his wife Mariam and his children Sabed and Hovsep; Ohan's nephew Ghevond, his wife Gyuli and their

son Hanes with his wife Vardi; Ohan's brother Ohannes with his children Ghevond, Poghos, Mariam and Sabed;

40 Hovsep Tusiov, his wife Gyuli as well as their children Stepan, Moses and Mariam; Hovsep's brother Grigor, his wife Sandukht as well as their children Hakob, Petros and Poghos;

41 Hovsep Ter-Osepian's son Nerses, his nephew Grigor as well as his sister Zani and his brother Sargis;

42 Moses Voskanian, his sons Mnatsakan and Hovhannes, his nephew, widower Avet with his sons G... and Karapet;

43 Ghazar Arakelian and his wife Margaret; Ghazar's brother Grigor, his wife Nazi and their daughter Mariam;
44 Theodoros Hakobian, his wife Vardi, his mother Sharmagh as well as his brother Karapet with his wife Aziz and his daughter Mariam;

45 Abraham Hovakimian, his wife Mariam as well as their children Rehan and Theodoros; Abraham's brothers Martiros, and Maki with his wife Sandukht as well as his children Herik and Karapet;

46 Ghuli Hayrapetian, his brother Karapet, his wife Zari as well as his son Maki with his spouse Guli;

47 Galust Ter-Ghukasov, his wife Mariam as well as their children Mateos and Vardi; Galust's brother Ohan and his wife Horomsim;

48 Sargis Muntoyan, his wife Mariam as well as their children Ohanes, Grigor, Galust and Ana;

49 Martiros Dalakian, his wife Mariam as well as their children Hanes, Marinos, Zari and Vardi.”<fnref n="21" />

The inhabitants of Banants were distinguished for their longevity. One of them, *Musunts Hay*,<fnref n="22" /> died at the age of 103: “Recently Musunts Mnatsakan yielded up his spirit to God, having lived on the earth for a hundred and three years: he was born in 1801...”<fnref n="23" />

*Musunts Hay* was buried “...at the top of a mountain called Tati Ser, which towered near the village. His fellow villagers were convinced that the old man's soul would keep a watchful eye on his birthplace from that height, ever asking the Lord to have mercy upon it...”<fnref n="24" />

The available statistical records on the number of the population of Banants between 1804 and 1917 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>25</sup></td><td>51</td><td>100</td><td>80</td><td>180</td></tr><tr><td>1839<sup>26</sup></td><td>49</td><td>191</td><td>191</td><td>382</td></tr><tr><td>1845<sup>27</sup></td><td></td><td>477</td><td>414</td><td>891</td></tr><tr><td>1847<sup>28</sup></td><td></td><td>485</td><td>439</td><td>916</td></tr><tr><td>1849<sup>29</sup></td><td></td><td>509</td><td>438</td><td>947</td></tr><tr><td>1850<sup>30</sup></td><td>118</td><td>519</td><td>509</td><td>1,028</td></tr><tr><td>1852<sup>31</sup></td><td></td><td>529</td><td>517</td><td>1,046</td></tr><tr><td>1853<sup>32</sup></td><td></td><td>536</td><td>523</td><td>1,059</td></tr><tr><td>1854<sup>33</sup></td><td></td><td>553</td><td>527</td><td>1,080</td></tr><tr><td>1856<sup>34</sup></td><td></td><td>582</td><td>562</td><td>1,144</td></tr><tr><td>1857<sup>35</sup></td><td></td><td>589</td><td>579</td><td>1,168</td></tr><tr><td>1858<sup>36</sup></td><td></td><td>595</td><td>582</td><td>1,177</td></tr></tbody></table>

<table><tbody><tr><td>1860<sup>37</sup></td><td></td><td>599</td><td>584</td><td>1,183</td></tr><tr><td>1861<sup>38</sup></td><td>75</td><td></td><td></td><td></td></tr><tr><td>1863<sup>39</sup></td><td></td><td>620</td><td>580</td><td>1,200</td></tr><tr><td>1864<sup>40</sup></td><td></td><td>635</td><td>595</td><td>1,230</td></tr><tr><td>1865<sup>41</sup></td><td>103</td><td>640</td><td>595</td><td>1,235</td></tr><tr><td>1866<sup>42</sup></td><td>146</td><td>709</td><td>573</td><td>1,282</td></tr><tr><td>1872<sup>43</sup></td><td></td><td>964</td><td>874</td><td>1,838</td></tr><tr><td>1873<sup>44</sup></td><td></td><td></td><td></td><td>1,644</td></tr><tr><td>1874<sup>45</sup></td><td></td><td></td><td></td><td>1,560</td></tr><tr><td>1875<sup>46</sup></td><td></td><td></td><td></td><td>1,704</td></tr><tr><td>1876<sup>47</sup></td><td></td><td></td><td></td><td>1,739</td></tr><tr><td>1877<sup>48</sup></td><td></td><td>923</td><td>843</td><td>1,766</td></tr><tr><td>1878<sup>49</sup></td><td></td><td>929</td><td>836</td><td>1,765</td></tr><tr><td>1881<sup>50</sup></td><td></td><td>990</td><td>883</td><td>1,873</td></tr><tr><td>1882<sup>51</sup></td><td></td><td>1,021</td><td>911</td><td>1,932</td></tr><tr><td>1883<sup>52</sup></td><td></td><td>1,003</td><td>884</td><td>1,887</td></tr><tr><td>1885<sup>53</sup></td><td></td><td>950</td><td>900</td><td>1,850</td></tr><tr><td>1886<sup>54</sup></td><td>174</td><td>1,135</td><td>860</td><td>1,995</td></tr><tr><td>1887<sup>55</sup></td><td></td><td>1,029</td><td>925</td><td>1,954</td></tr><tr><td>1888<sup>56</sup></td><td></td><td>1,063</td><td>951</td><td>2,014</td></tr><tr><td>1889<sup>57</sup></td><td></td><td>1,076</td><td>952</td><td>2,028</td></tr><tr><td>1890<sup>58</sup></td><td></td><td>1,104</td><td>981</td><td>2,085</td></tr><tr><td>1891<sup>59</sup></td><td></td><td>1,144</td><td>?</td><td>?</td></tr><tr><td>1892<sup>60</sup></td><td></td><td>1,198</td><td>1,131</td><td>2,329</td></tr><tr><td>1893<sup>61</sup></td><td></td><td>1,221</td><td>1,145</td><td>2,366</td></tr><tr><td>1894<sup>62</sup></td><td></td><td>1,232</td><td>1,180</td><td>2,412</td></tr><tr><td>1897<sup>63</sup></td><td></td><td>1,326</td><td>1,279</td><td>2,605</td></tr><tr><td>1898<sup>64</sup></td><td></td><td>1,374</td><td>1,312</td><td>2,686</td></tr><tr><td>1899<sup>65</sup></td><td></td><td>1,382</td><td>1,316</td><td>2,698</td></tr></tbody></table>

<footnote n="21">21 National Archives of Armenia, fund 53, list 1, file 3800, pp. 33-34.</footnote>

<footnote n="22">22 ‘Hay,’ i.e. the Armenian equivalent for ‘Armenian,’ was an honourary title used with reference to people held in great esteem in the village.</footnote>

<footnote n="23">23 “Mshak,” 1903, No. 162, p. 2.</footnote>

<footnote n="24">24 Ibid.</footnote>

<footnote n="25">25 Collected Acts..., vol. 2, p. 596.</footnote>

<footnote n="26">26 National Archives of Armenia, fund 53, list 1, file 3800, pp. 33-34.</footnote>

<footnote n="27">27 Idem, file 3811, pp. 4-5.</footnote>

<footnote n="28">28 Idem, file 3814, pp. 96-97.</footnote>

<footnote n="29">29 Idem, file 3818, pp. 96-97.</footnote>

<footnote n="30">30 Idem, file 56, list 1, file 2596, p. 110.</footnote>

<footnote n="31">31 Idem, file 3819, pp. 106-107.</footnote>

<footnote n="32">32 Idem, file 2743, pp. 16-18.</footnote>

<footnote n="33">33 Idem, file 3825, pp. 68-69.</footnote>

<footnote n="34">34 Idem, file 3828, p. 112.</footnote>

<footnote n="35">35 Idem, file 3830, pp. 74-75.</footnote>

<footnote n="36">36 Idem, file 3831, pp. 41-42.</footnote>

<footnote n="37">37 Idem, file 3833, pp. 108-109.</footnote>

<footnote n="38">38 Idem, file 3835, pp. 147-148.</footnote>

<footnote n="39">39 Idem, file 3843, pp. 15-16.</footnote>

<footnote n="40">40 Idem, file 3846, pp. 23-24.</footnote>

<footnote n="41">41 “Nor-Dar,” 1889, No. 204, p. 2. Also see National Archives of Armenia, fund 53, list 1, file 3848, pp. 49-50.</footnote>

<footnote n="42">42 National Archives of Armenia, fund 53, list 1, file 3848, p. 57.</footnote>

<footnote n="43">43 Idem, file 3872, pp. 62-63.</footnote>

<footnote n="44">44 Idem, file 3864, pp. 39-40.</footnote>

<footnote n="45">45 Caucasian Calendar for 1886, p. 124.</footnote>

<footnote n="46">46 National Archives of Armenia, fund 53, list 1, file 3866 pp. 44-45.</footnote>

<footnote n="47">47 Idem, file 3868, pp. 57-58.</footnote>

<footnote n="48">48 National Archives of Armenia, fund 53, list 1, file 3869, pp. 54-55.</footnote>

<footnote n="49">49 Idem, file 3870, pp. 22-23.</footnote>

<footnote n="50">50 Idem, file 3873, pp. 27-28.</footnote>

<footnote n="51">51 Idem, file 3874, p. 30.</footnote>

<footnote n="52">52 Idem, file 3875, pp. 56-57.</footnote>

<footnote n="53">53 Idem, file 3877, p. 29.</footnote>

<footnote n="54">54 A Statistical Survey..., pp. 78-79. According to another statistical source, the village had 272 houses in the same year (“Nor-Dar,” 1889, No. 204, p. 2).</footnote>

<footnote n="55">55 National Archives of Armenia, fund 53, list 1, file 3880, p. 73.</footnote>

<footnote n="56">56 Idem, file 3883, p. 131.</footnote>

<footnote n="57">57 Idem, file 3884, pp. 226-227.</footnote>

<footnote n="58">58 Idem, file 3887, p. 150.</footnote>

<footnote n="59">59 Idem, file 3889, p. 149.</footnote>

<footnote n="60">60 Idem, file 3891, p. 121.</footnote>

<footnote n="61">61 Idem, file 3895, pp. 77-78.</footnote>

<footnote n="62">62 Idem, file 3896, pp. 174-175.</footnote>

<footnote n="63">63 Idem, file 3899, pp. 147-148.</footnote>

<footnote n="64">64 Idem, file 3897, p. 169.</footnote>

<footnote n="65">65 Idem, file 3903, p. 126-127.</footnote>
<figure><img src="image_64.png" /><figcaption>BANANTS. Quarters and houses. The houses of the Vanunts and Jalladians</figcaption></figure>

<figure><img src="image_65.png" /></figure>

<figure><img src="image_66.png" /></figure>

<table><tr><td>1900<sup>66</sup></td><td></td><td>1,390</td><td>1,333</td><td>2,723</td></tr><tr><td>1901<sup>67</sup></td><td></td><td>1,436</td><td>1,365</td><td>2,801</td></tr><tr><td>1902<sup>68</sup></td><td></td><td>1,431</td><td>1,384</td><td>2,815</td></tr><tr><td>1905<sup>69</sup></td><td></td><td>1,448</td><td>1,392</td><td>2,840</td></tr><tr><td>1906<sup>70</sup></td><td></td><td>1,516</td><td>1,412</td><td>2,928</td></tr><tr><td>1907<sup>71</sup></td><td></td><td></td><td></td><td>2,310</td></tr><tr><td>1908<sup>72</sup></td><td>262</td><td>1,156</td><td>930</td><td>2,086</td></tr><tr><td>1909<sup>73</sup></td><td></td><td>1,462</td><td>1,394</td><td>2,856</td></tr></table>

<table><tr><td>1910<sup>74</sup></td><td></td><td>1,203</td><td>971</td><td>2,174</td></tr><tr><td>1912<sup>75</sup></td><td></td><td>1,508</td><td>1,423</td><td>2,931</td></tr><tr><td>1914<sup>76</sup></td><td></td><td></td><td></td><td>2,390</td></tr><tr><td>1917<sup>77</sup></td><td>400</td><td></td><td></td><td>2,596</td></tr><tr><td>1976<sup>78</sup></td><td></td><td></td><td></td><td>1,675</td></tr></table>

With the last inhabitants deported on 27 July 1989, the Armenian spirit finally died away in the centuries-old village.<fnref n="79" /> The former Armenians of Banants, now

<footnote n="66">⁶⁶ Idem, file 3905, p 91-92.</footnote>

<footnote n="67">⁶⁷ Idem, file 3906, pp. 97-98.</footnote>

<footnote n="68">⁶⁸ Idem, file 3907, pp. 23-24.</footnote>

<footnote n="69">⁶⁹ Idem, file 3912, pp. 266-267.</footnote>

<footnote n="70">⁷⁰ Idem, file 3915, p. 24.</footnote>

<footnote n="71">⁷¹ National Archives of Armenia, fund 56, list 1, file 240, p. 2.</footnote>

<footnote n="72">⁷² National Archives of Armenia, fund 35, list 1, file 559, p. 10. The village had 2,070 inhabitants in the same year (Caucasian Calendar for 1910, p. 201).</footnote>

<footnote n="73">⁷³ National Archives of Armenia, fund 56, list 18, file 764, p. 117.</footnote>

<footnote n="74">⁷⁴ National Archives of Armenia, fund 53, list 1, file 3917, pp. 57-58.</footnote>

<footnote n="75">⁷⁵ Idem, file 3919, pp. 62-63.</footnote>

<footnote n="76">⁷⁶ Caucasian Calendar for 1915, p. 98.</footnote>

<footnote n="77">⁷⁷ Avetissian, M. M. A Reference Book on the Settlements and Population Number of Nagorno Karabakh and Zangezur (1917). In: "Banber Hayastani Arkhivneri," 1991, No. 3, p. 166, in Armenian.</footnote>

<footnote n="78">⁷⁸ SAE, vol. 1, p. 541.</footnote>

<footnote n="79">⁷⁹ **Danielian, A.** Banants Totally Abandoned Before My Very Eyes. In: "Gardmank," 1996, No. 3, p. 16, in Armenian.</footnote>
<figure><img src="image_67.png" /><figcaption>BANANTS. Above: some of the Israyelians' houses. Below: the wooden-roof house of the Thorossians (1875)</figcaption></figure>

reduced to the state of refugees, mainly resettled in the subdistricts of Vardenis (Gegharkunik Marz) and Meghri (Syunik Marz) of the Republic of Armenia.<fnref n="80" />

**Occupation. Mining.** Apart from being occupied with different crafts, Banants Armenians “...used to be engaged in trade and iron processing: they obtained metal from the iron ore found in the nearby mountains and made various tools. However, the iron imported from Russia turning out cheaper, they were soon obliged to give up that business, especially taking into account the fact that the authorities had started taxing coal heavily.”<fnref n="81" />

With this regard, Yerkatakarian, one of the correspondents of the “Nor-Dar” periodical, writes, “Some

fifty to sixty years ago, Banants Armenians dug the soil to a great depth and obtained round iron ores which were then crumbled into tiny pieces with a huge hammer, put into a furnace and fused together. In that manner, they extracted iron to make tools necessary for the villagers. At present the immense holes whose depth petrifies everybody are the only reminders of those days. It is already a long time since the local inhabitants quitted the processing of iron.”<fnref n="82" />

Banants used to have seven iron processing mills.

*Coal Mining.* Directly connected with mining, this craft was quitted parallel with the cessation of iron processing and the reduction of wooded areas.

*Farming.* In the mid-19th century, the people of Banants were in bad need of land: “Despite the fact that

<footnote n="80">80 **Chalumian, M.** The Deportees from Banants in Armenia. In: “Gardmank,” 1996, No. 3, p. 16, in Armenian.</footnote>

<footnote n="81">81 “Ardzagank,” 1886, No. 20, p. 295.</footnote>

<footnote n="82">82 “Nor-Dar,” 1888, No. 148.</footnote>
<figure><img src="image_68.png" /><figcaption>BANANTS. Quarters and houses</figcaption></figure>

<figure><img src="image_69.png" /></figure>

the number of the local inhabitants is increasing year by year, their means of existence remain absolutely the same. Although they have multiplied for several times, they are still fed on the same amount of bread as some fifty years ago. Moreover, at present everybody attempts to earn his living through farming, since they have no other means of income, whereas in those times, husbandry was concentrated in the hands of only a few families. The arable lands, however, are highly insufficient: the yearly share of the soil allocated to every house amounts to 2 to 3 *oravars*,<fnref n="83" /> which yield a very scanty amount of wheat.”<fnref n="84" />

The shortage of land was so acute that some of the local inhabitants even thought of leaving Banants and resettling somewhere else.

The Armenians of Banants used to celebrate the festival of *Vardavar*<fnref n="85" /> with great solemnity.<fnref n="86" />

The **parish school** of Banants was one of the oldest educational institutions in Northern Artsakh that provided regular instruction. The available archive documents are not unanimous in mentioning the exact time of its foundation, the possible dates oscillating between 1871 and 1873. According to a contemporary press publication, it started working in 1873 through

<footnote n="83">83 ‘Oravar,’ a unit of measure indicating the size of tilled soil, is equal to about 8/11 hectares. Deriving from the Armenian words ‘or,’ i.e. ‘day,’ and ‘var,’ i.e. ‘to plow,’ it means ‘an area of land that can be plowed within a single day.’</footnote>

<footnote n="84">84 “Nor-Dar,” 1888, No. 148.</footnote>

<footnote n="85">85 An ancient pagan festival, after the adoption of Christianity (301), Vardavar changed into the Feast of the Transfiguration of Jesus Christ.</footnote>

<footnote n="86">86 **Ter-Michaelian, S.** The Festival of Vardavar in Banants. In: "Ardzagank," 1884, No. 30, p. 449, in Armenian.</footnote>
<figure><img src="image_70.png" /><figcaption>BANANTS. Above: capitals of some houses (the second one is in the yard of the Gojunts), 1843. Below: the hearthstone of the Yepiskopossians' house</figcaption></figure>

<figure><img src="image_71.png" /></figure>

the efforts of a certain N. Ter-Nersissians from Gandzak.<fnref n="87" />

By 1876 to 1877, the school had earned itself such high repute that it admitted boarding-pupils not only from the adjacent villages but also those located in the Sevan Basin.<fnref n="88" /> Despite that, however, it remained closed throughout the year 1878 and reopened only through the mediation of Diocese Inspector H. Ter-Hovhannissian and his assistant M. Yepiskopossian, who visited Banants on 21 October of the same year, concerned about its fate.<fnref n="89" /> With this respect, the former writes, “Taking advantage of the fact that it was

Sunday and the parishioners had some leisure, I invited them to discuss the reopening and further work of the school. Gladly accepting every suggestion we made, they unanimously decided to allocate some fines as well as the money received from the village pastures and other means, coming up to about 600 rubles per year, to that institution so that it would function without any obstacles. New trustees having been appointed, I declared it reopened, since I had taken Mr. V. Yeghiazariants with me to teach there. Classes were to be held in a two-room house which had a yard and a garden and was quite convenient for the purpose. So great was the people's enthusiasm that one of them, Mr. Ter-Michaeliants, who owned the aforementioned dwelling, agreed to take no rent for it, and one of the trustees, Mr. Hovsep Ter-Israyeliants, provided the

<footnote n="87">87 “Nor-Dar,” 1887, No. 113, p. 3.</footnote>

<footnote n="88">88 “Mshak,” 1888, No. 90, p. 1.</footnote>

<footnote n="89">89 Movses Yepiskopossians, who was from Getashen in origin, was a graduate of St. Petersburg’s Jemaran of Agriculture.</footnote>
<figure><img src="image_72.png" /><figcaption>BANANTS. The teachers and pupils of the parish school</figcaption></figure>

teacher with a room to live in absolutely free of charge.”<fnref n="90" /> The diocese inspector continues, “The easiness with which we achieved the reopening of Banants’ school can be primarily explained by the local people’s longing for education. Besides, some of them proved of great instrumentality in that affair and I find it my duty to mention their names: the village head, Priests Poghos and Andreas as well as Mr. Hovsep Ter-Israyeliants, who is a member and treasurer of the school’s Board of Trustees.”<fnref n="91" />

The new building of the institution is described in the following way, “...the school, built in the site of the ancient ruined church of *Sourb Astvatzatzin*<fnref n="92" /> in 1886, is located within the enclosure of the present-day church. A two-floor structure of a tiled roof, it covers an area of about 455 square *sazhens*,<fnref n="93" /> including four large rooms, a yard and an enclosure...”<fnref n="94" />

The foundations of the school were laid on 5 July 1887 on the initiative of the village head's brother, Doctor Yagor Hovhannissiants, who dedicated it to his prematurely dead son.<fnref n="95" />

In 1903 Banants Armenians applied to Gandzak's spiritual powers for permission to erect a new building for the institution.<fnref n="96" />

In the school year 1911/12, it owned a library of 750 books.<fnref n="97" />

Below follow further details concerning the activity of the school between 1871 and 1913:

<table><thead><tr><th>Year</th><th>Further Information</th><th>Teachers</th><th>Pupils</th></tr></thead><tbody><tr><td>1871<sup>98</sup></td><td>Opening date</td><td>1</td><td>106</td></tr><tr><td>1873<sup>99</sup></td><td rowspan="3">Functioned as a male school.</td><td>Avetik Stepanian Ter-Avetikiants</td><td rowspan="3">120</td></tr><tr><td>1874<sup>100</sup></td><td>Priest Andreas</td></tr><tr><td>1875<sup>101</sup></td><td>Ter-Michaeliants</td></tr><tr><td>1876<sup>102</sup></td><td></td><td>2</td><td>90</td></tr><tr><td>1877<sup>103</sup></td><td></td><td>1</td><td>55</td></tr><tr><td>1877/78</td><td colspan="3">Remained closed for a short time.</td></tr></tbody></table>

<footnote n="90">90 "Mankavarzhakan Tert," Tiflis, 1878-1879, p. 9, in Armenian.</footnote>

<footnote n="91">91 Ibid., pp. 9-10.</footnote>

<footnote n="92">92 "Sourb Astvatzatzin" is how the Armenians refer to the Holy Virgin.</footnote>

<footnote n="93">93 A 'sazhen' is a Russian unit of length equal to 2 metres 13 centimetres.</footnote>

<footnote n="94">94 National Archives of Armenia, fund 53, list 1, part 2, file 3419, p. 3; fund 9461, list 1, file 9, pp. 157, 159.</footnote>

<footnote n="95">95 "Nor-Dar," 1887, No. 113, p. 3.</footnote>

<footnote n="96">96 National Archives of Armenia, fund 461, list 1, file 9, p. 172.</footnote>

<footnote n="97">97 National Archives of Armenia, fund 56, list 15, file 571, p. 20.</footnote>

<footnote n="98">98 National Archives of Armenia, fund 56, list 15, file 571, p. 20. Also see "Horizon," 1913, No. 21, p. 5. As already mentioned above, another source states the school opened in 1873 ("Mshak," 1888, No. 90, p. 1).</footnote>

<footnote n="99">99 National Archives of Armenia, fund 53, list 1, file 3862, p. 59.</footnote>

<footnote n="100">100 National Archives of Armenia, fund 56, list 3, file 52, p. 28.</footnote>

<footnote n="101">101 National Archives of Armenia, fund 56, list 3, file 52, p. 45; file 62, p. 46.</footnote>

<footnote n="102">102 National Archives of Armenia, fund 53, list 1, file 3850, p. 52; fund 56, list 3, file 62, p. 46.</footnote>

<footnote n="103">103 Idem, file 3850, p. 130.</footnote>
1878¹⁰⁴ Reopened in October 1878/79.
1879¹⁰⁵ 1 35
1888¹⁰⁶ Maki Jaghetians rendered great financial aid to the newly-built school, which had reopened on 24 January. Its Board of Trustees comprised Priest Poghos Yepiskopossiants, verger Poghos Karapetian and Doctor Yagor Grigorian Hovhannissians.

1890¹⁰⁷
1890/91¹⁰⁸ Classes started on 3 September. Sexton Stepanos Mkrtchian Ter-Michaeliants 60
73

1891¹⁰⁹ 70
1892¹¹⁰ One-year 70

1893¹¹¹ Functioned as a boys' school.
1894¹¹² 1 59

1895 to 1905 Closed on a Government order
1906¹¹³ Reopened on 15 September as a unisex school
1907¹¹⁴ 3 155
(43 girls)

1908¹¹⁵ The Board of Trustees included Doctor Michael Ter-Michaeliants, Levon Ter-Avetikian, Hovhannes Hovhannissian, Vazgen Ter-Avetikian and Simon Nadirants. Arshak Meliksetian, Miss V. Azatian, Miss Siranuysh Ter-Sahakian

1909¹¹⁶ 3 155
(43 girls)

1911¹¹⁷ 3 147
(45 girls)

1911/12¹¹⁸ Four-year
Yeghisabet Ter-Vardanian, 140
(40 girls)
Shushanik Jalladiants, Michael Shahmuradiants

1913¹¹⁹ The Board of Trustees St. Sargissian included St. Ter-Avetikian and Hovhannes Hovhannissian

**Village Heads.** Throughout its history, Banants had a great number of outstanding village heads some of whom are mentioned below:

Stepan Hovhannissians'<fnref n="120" /> governance (1878) marked the foundation of a stone bridge (1886) over the river Artinajur. It was completed within a year at 2,000 rubles allocated by the villagers.<fnref n="121" />

In 1884 A. T. Avetikian initiated the construction of the second road leading to Gandzak.<fnref n="122" />

In 1903 Hovsep Ter-Hovsepiants held the post of village head.<fnref n="123" />

In 1906 S. Hakobiants was elected village head, an archive document stating the following with that regard, "...2 October. Today we gathered to elect a new village head and unanimously gave our voices for Sargis Hakobiants, Mamikon Badaliants being appointed his assistant. All the villagers were pleased with the results of the elections..."<fnref n="124" />

In 1913 "the local inhabitants unitedly elected Garegin Yepiskopossian as village head and Hovhannes Seyranian as his deputy..."<fnref n="125" />

In 1903 a hospital functioned in Banants.<fnref n="126" />

**The Local Houses.** Before 1988 one could see several dwellings of flat earthen roofs standing side by side with double- and even three-storey stone edifices in the village. Banants was distinguished for its residential buildings which were rich in construction inscriptions, the oldest of them dating from the first half of the 19th century. These inscriptions appear in print for the first time.

9 lines in the Armenian original carved on the wooden pillar of a hipped-roof house whose last proprietress was Margaret Vazgen Avetikian:

Ստեփանի կողակից | Սարքարիսուս աշխատեցի, | քվ(հն) ՈՄ (1831): | Ես Տ(է)ր Աետիսեան | Խաչատուրի որդի | Ստեփանս եւ Յար/ուրիւնս շինեցիք | այս տունս:

transl.: I, Stepan's wife Margaret, did some work in the year 1831. I, Khachatur Ter-Avetian's son Stepan, and I, Harutiun, built this house.

Carved on the wooden capital of an old ruined house (at present set in one of the walls of a new dwelling):

1843:

Engraved on the capital of the wooden pillar of a house having a yerdik:<fnref n="127" />

1875:

<footnote n="104">104 Idem, file 3850, p. 178.</footnote>

<footnote n="105">105 Idem, file 2922, p. 22.</footnote>

<footnote n="106">106 "Nor-Dar," 1888, No. 13, p. 1; No. 87, p. 1; "Ararat," 1888, p. 129.</footnote>

<footnote n="107">107 National Archives of Armenia, fund 53, list 1, file 3887, p. 150.</footnote>

<footnote n="108">108 National Archives of Armenia, fund 22, list 1, file 73, pp. 8, 13.</footnote>

<footnote n="109">109 National Archives of Armenia, fund 53, list 1, file 3889, p. 149.</footnote>

<footnote n="110">110 Idem, file 3891, p. 121. According to another source, the institution comprised 55 pupils in the school year 1892/93 (National Archives of Armenia, fund 56, list 15, file 11, pp. 11-12).</footnote>

<footnote n="111">111 National Archives of Armenia, fund 53, list 1, file 3895, pp. 125-126.</footnote>

<footnote n="112">112 Idem, file 3896, pp. 34, 174-175; file 3895, p. 99.</footnote>

<footnote n="113">113 National Archives of Armenia, fund 35, list 1, file 207, p. 19; file 301, p. 5; fund 56, list 15, file 571, p. 20. Another archive document mentions 1907 as the year of the school's reopening (National Archives of Armenia, fund 35, list 1, file 559, p. 15).</footnote>

<footnote n="114">114 National Archives of Armenia, fund 35, list 1, file 559, p. 15.</footnote>

<footnote n="115">115 Idem, file 559, file 16.</footnote>

<footnote n="116">116 National Archives of Armenia, fund 57, list 2, file 1849, p. 17.</footnote>

<footnote n="117">117 National Archives of Armenia, fund 35, list 1, file 682, p. 57; file 702, p. 2.</footnote>

<footnote n="118">118 National Archives of Armenia, fund 56, list 15, file 571, p. 20. Also see "Horizon," 1912, No. 114, p. 3.</footnote>

<footnote n="119">119 "Horizon," 1913, No. 21, p. 5.</footnote>

<footnote n="120">120 National Archives of Armenia, fund 56, list 1, file 5901, p. 48.</footnote>

<footnote n="121">121 "Nor-Dar," 1887, No. 113, p. 3.</footnote>

<footnote n="122">122 Ibid.</footnote>

<footnote n="123">123 National Archives of Armenia, fund 53, list 1, file 2492, file 192.</footnote>

<footnote n="124">124 National Archives of Armenia, fund 227, list 1, file 560, file 26.</footnote>

<footnote n="125">125 "Horizon," 1913, No. 266, p. 3.</footnote>

<footnote n="126">126 National Archives of Armenia, fund 53, list 1, file 2492, p. 192.</footnote>

<footnote n="127">127 A 'yerdik' is an opening in the ceilings of ancient Armenian houses. Its main function is to let out smoke and illuminate the building.</footnote>
4 lines in the Armenian original carved on a house whose last
proprietor was Makich Hovhannes Atanessian (Bobli):

Ի վալումն այս դ/ունս Յոհանէս / Կարապե-
տով Անթանէսե(ա)նց, 10.11.1884:

transl.: This house is for the enjoyment of
Hovhannes Karapet Antanessiants, 10.11.1884.

3 lines in the Armenian original incised into a dwelling whose
last proprietress was Haykuhi Hambardzum Movsissian (Musunts):

Շինեցաւ / տունս Տ(է)ր Մով/սիսեանց, 1884:

transl.: This house was built by the Ter-Movsis-
siants, 1884.

2 lines in the Armenian original engraved on a house whose last
proprietress was Vardanush Virab Harutiunian (Lkanunts):

1885 ամի արդեամք շինեցաւ այս տուներս
Սկրտիչ և Կոստանդ / Գալստեան Նրկարա-
քեանց:

transl.: In the year 1885 this house was built
through the means of Mkrtich and Kostand
Galstian Nerkarariants.

Carved on a dwelling whose last owner was Hovhannes Gevorg
Gevorgian:

1887:

A single arch-shaped line in the Armenian original engraved on
a house whose last proprietress was Sabet Vardazar Chalumian:

1899 այս սենեակը շինեցաւ Յակոր Բէկնա-
զարեանցր:

transl.: 1899. This room was built by Hakob
Beknazariants.

A single arch-shaped line in the Armenian original incised into a
dwelling whose last proprietor was Stepan Tigran Beknazarian:

1899 այս սենեակը շինեցաւ Գրիգոր Բէկ-
նազարեանցր:

transl.: 1899. This room was built by Grigor
Beknazariants.

4 lines in the Armenian original engraved on a dwelling whose
last owner was Hambardzum Khachatur Israyelian (Donunts):

Այս սենեակներս շինեցաւ արդեամք / Յա-
րուքիւն Տէր Իս/րայլեանցի, 1905 թ.:

transl.: These rooms were built through the
means of Harutiun Ter-Israyeliants, 1905.

7 lines in the Armenian original carved on a residential building:

Այս սենեակներս շինեցաւ արդեամք իմով /
Սիքայլ Բատայե/անցիս, 1905 ամի, / և
ար/դեամք կին` / Թագուհի:

transl.: I, Michael Batayants, and my wife
Taguhi built these rooms through our means in the
year 1905.

<figure><img src="image_73.png" /></figure>

<figure><img src="image_74.png" /></figure>

<figure><img src="image_75.png" /></figure>

<figure><img src="image_76.png" /></figure>

<figure><img src="image_77.png" /><figcaption>BANANTS. Construction inscriptions of some houses</figcaption></figure>
5 lines in the Armenian original incised into a house whose last
proprietor was Isak Arshak Danielian:

1910 թ. մա. 1-ին / կառուցաւ զայս տու/նս իմ
աշխատանք/ովս Հովհաննէս/ան Սէյրանեանց:

transl.: On 1 ... 1910 I built this house with my
own means. Hovhannissian Seyraniants.

5 lines in the Armenian original incised into a dwelling which
housed the Village Council before 1988:

Նուեր եկեղեցական դպրոցին | Գրիգոր
Խաչատրեան Մասուշակեանից, 1910 թ.:

transl.: Donated to the church school by Grigor
Khachatrian Manushakiants, 1910.

4 lines in the Armenian original carved on a house whose last
proprietor was Sasha Makich Jaghetian:

1910 թ. շինուրու/նս սկսվեց և պատրա/ստ-
վեց 1911 թ., Սիմէօն | Գ. Ջաղէքեանց:

transl.: This building was founded in 1910 and
completed in 1911, Simeon G. Jaghetiants.

5 lines in the Armenian original »ngraved on a house whose last
owner was Avetis Grigor Ghavalian:

Այս է Մունքունց / Եփրէմի տունը, / որ առայ
1901, / շինեցի 1911 թ.:

transl.: This is Muntunts Yeprem's abode, which
I purchased in 1901 and repaired in 1911.

3 lines in the Armenian original incised into a dwelling whose
last owner was Khachatur Vanik Avagian (Jojunts):

Իրան յաշխատանքով, | Ը. Սիմ(ոնեան),
1924:

transl.: With the sweat of his brow, Sh.
Simonian, 1924.

4 lines in the Armenian original engraved on a residential build-
ing whose last proprietress was Emma Mkrtich Mkrtchian
(Ebruzunts):

1925 թ. վերի հ(արկը) շի(նեց) | Վարուհի
Յովհաննիսեանը, ն(երքին) հ(արկը) Մկր/տիչ
Սկրտիչեանը:

transl.: In 1925 Varduhi Hovhannissian built
the upper floor and Mkrtich Mkrtichian the lower
one.

4 lines in the Armenian original incised into a house whose last
owner was Mekhak Yeprem Mkrtchian:

Այս տուն առա | 1925 թ., շինեցի 1929 |
Սիխակ Եփրեմի | Սկրտիչյանց:

transl.: I bought this house in 1925 and
repaired it in 1929. Mekhak Yeprem Mkrtchiants.

<figure><img src="image_78.png" /></figure>

<figure><img src="image_79.png" /></figure>

<figure><img src="image_80.png" /><figcaption>BANANTS. The longitudinal and transversal sections of Metz
(Hin) Bridge. Its plan</figcaption></figure>
<figure><img src="image_81.png" /><figcaption>BANANTS. Metz (Hin) Bridge. Its interior facade, longitudinal section and plan</figcaption></figure>

6 lines in the Armenian original carved on a dwelling whose last
proprietress was Ziravard Hovakim Begian:

Տանս ներքի հ(արկը) շինեց | Սարգիս Սեյ-
րանեանցը իր 2 | որդովս և Ավետիսը վխ. |
1928 ք., իսկ փ(որ) որդին Ալք | վ(երին)
հ(արկը) շինեց 1929 ք. և կա/տարեց հոր
կամքը։

transl.: The lower storey of this house was
built by Sargis Seyraniants and his two sons.
Avetis died in 1928 and his younger son Alik
built the upper floor in 1929, fulfilling his
father's wish.

2 lines in the Armenian original incised into an abode whose last
owner was Karen Arshak Movsissian (Musunts):

Շինվեցավ տունս Արշակ | Տեր-Մովսես-
յանց, 1929 ք.:

transl.: This house was built by Arshak Ter-
Movsissians, 1929.

Engraved on a dwelling whose last proprietor was Sergi Gulyan.
The inscription was covered with plaster, but the local inhabitants
knew it by heart:

Ծաղիկ հասակում տունս հիմնեցի, բայց
չվայելեցի, որույս յիշատակ թողեցի, անցորդ-
ներ յիշեցեք, Աստուած ողորմեցեք:
<figure><img src="image_82.png" /><figcaption>BANANTS. Yants Bridge and its plan</figcaption></figure>

transl.: I founded my house in the prime of life,
but I failed to enjoy it and handed it down to my
son. May you, passers-by, remember me and pray
for me.

**Bridges.** **Metz** (the Armenian equivalent for 'Greater') or **Hin** (the Armenian equivalent for 'Older.') **Bridge**, dating from the 17th century, extends over the river Artinajur, at the south-eastern edge of Banants. It represents a single-span structure of undressed stone and mortar, with its span 9.25 metres long, and its passage 4.90 metres wide. The cornerstones of its vault-bearing arch are finely-cut. A vaulted room can be seen on each side of the bridge: probably, they used to serve as sentry-boxes, guest-chambers, or customs houses.

**Yants Bridge** (18th century), which ranks the second in significance after the aforementioned bridge, lies over the river Artinajur, at the southern edge of Banants. It represents a single-span structure of a semi-circular vault, with its span 10.70 metres long, and its passage 4.90 metres wide. The capstone of its northern facade bears a relief of a horse head which, apparently, stands for a family emblem. The bridge

was repaired in the 19th century by a certain Shami Saki.

A white marble stone (60 x 40 centimetres), placed at the top of an arch in the centre of the upper, i.e. west-facing facade of the bridge, bears an inscription (5 lines in the Armenian original) commemorating the overhaul implemented in 1918:

Կամուրքս այս վերանորոգեց | Աարգիս Վիրարեան | Յակորէանց, անմահ | յիշատակ իր | ծոնդաց, 9.6.1918 թ.:

transl.: This bridge was repaired by Sargis Virabian Hakobians in perpetual memory of his parents, 9 June 1918.

Published for the first time.

**The bridge of Nerki Hand** (the Armenian equivalent for 'Lower Fields'), a stone monument lying over the river Artinajur, was built in 1870, parallel with the completion of the road of Banants-Gandzak.<fnref n="128" /> It was destroyed in the aftermath of an explosion during the construction of the railway of Gandzak-Karhat in 1945.

<footnote n="128">128 "Nor-Dar," 1887, No. 113, p. 3.</footnote>
<figure><img src="image_83.png" /></figure>

<figure><img src="image_84.png" /><figcaption>BANANTS. The left pier and measurement of Boloradzor Bridge</figcaption></figure>

<figure><img src="image_85.png" /></figure>

<figure><img src="image_86.png" /></figure>

<figure><img src="image_87.png" /><figcaption>BANANTS. Mazi Bridge and its plan</figcaption></figure>

**Boloradzor**, which dates from the 17th century, was built over the stream Bolorajur (Bolorants), at the southern edge of the village. It represented a single-span vaulted bridge of finely-cut cornerstones. Its only remnants comprise its piers built of undressed stone and mortar. Its span was originally 9.20 metres long, and its passage 2.50 metres wide (it was later enlarged into 4.50 metres).

**The bridge of Bagher** (*the Armenian equivalent for 'Gardens'*), representing a single-span structure of undressed stone and mortar, was built over the river Artinajur, "at the beginning of the Kurdians' Gorge"<fnref n="129" /> in 1886.

<footnote n="129">129 Ibid.</footnote>
<figure><img src="image_88.png" /></figure>

<figure><img src="image_89.png" /><figcaption>BANANTS. Yekeghetsadzor Bridge</figcaption></figure>

<figure><img src="image_90.png" /></figure>

<figure><img src="image_91.png" /><figcaption>BANANTS. A bridge</figcaption></figure>

**The bridge of Yekeghetsadzor** (the Armenian equivalent for ‘Church Gorge,’ ‘Kilisadara’ in Turkish) represents a single-span vaulted structure built over the stream Yekeghetsajur, 5.5 kilometres south of Banants in the 18th century. In 1932 it was repaired by Hovhannes Gyurjian (Gurjunts Hovhan).

**Mazi** (the Armenian equivalent for ‘Hair’) **Bridge** (its span was 10.15 metres long, and its passage 3 metres wide), which lay over the river Artinajur, was built of rough stone and mortar. It was destroyed in the late 19th century, its piers being still preserved on the elevated side of a nearby narrow gorge before the deportation of the population of Northern Artsakh in 1988.

The school of Banants was adjoined by a bridge representing a single-span structure of undressed stone and mortar. It survived until 1960.

Each of the small bridges built over the stream flowing through the centre of the village represents a structure of undressed stone and mortar, with a semi-circular vault and a span of 3 metres on average.

Banants was also rich in mills which were located all along the gorge and functioned at the expense of the river Artinajur. Below follows a list of some of the people and families owning them: the Ter-Avetikiants (near a mulberry wood above Yants Bridge); Gabriel Gevorgian (above Metz Bridge); the Tzapoviants (near the same bridge, on the left bank of the river Artinajur); the Aniants (on the same bank of the river) as well as the Musunts and Maki Kikian (Mkrtich Grigorian), whose mills lay above Metz Bridge. The latter later gave his to his daughter Taguhi as part of her dowry (his son-in-law was Tevos Hovhannissian).

The oldest church in Banants, **Sourb Astvatzatzin** is situated in the centre of the village, north of St. Grigor Lusavorich Church built later.
<figure><img src="image_92.png" /></figure>

<figure><img src="image_93.png" /><figcaption>BANANTS. Sourb Astvatzatzin and St. Grigor Lusavorich Churches</figcaption></figure>

<figure><img src="image_94.png" /></figure>

According to Father Poghos Yepiskopossiants, in the late 19th century, the monument was in an inconsistent state: "...as a result of the deterioration of its wooden roof, the condition of the village's ancient church of Sourb Astvatzatzin is worsening day by day. Since its walls partly collapsed last month, people and even animals have been walking there freely, without any obstacles. ... The construction of the cells started in the year 1886 with the means of the sanctuary as well as through the local inhabitants' and Mr. Yagor Hovhannissiants' financial support. The latter had

made that donation in memory of his brother, Mahtesy Avetik, as well as his sons Alexandre, Sexton Nerses and Hovsep... The building was erected in the site of an older church to meet the villagers' spiritual needs."<fnref n="130" />

In 1981 some repairs were implemented in the church.

Sourb Astvatzatzin represents a single-nave vaulted structure (exterior dimensions: 9.64 x 7.40 metres) built of undressed stone and mortar. Its only entrance, which opens from the western facade,

<footnote n="130">130 National Archives of Armenia, fund 461, list 1, file 9, p. 161.</footnote>
<figure><img src="image_95.png" /></figure>

<figure><img src="image_96.png" /></figure>

<figure><img src="image_97.png" /></figure>

<figure><img src="image_98.png" /><figcaption>BANANTS. St. Grigor Lusavorich Church</figcaption></figure>

<figure><img src="image_99.png" /></figure>

bears signs of some changes carried out during its enlargement in the 19th century. The sanctuary, where light penetrates through 2 windows widening inside, has a wide bema, but is devoid of vestries. The abundance of khachkars and tombstones (22 in number according to our estimate), set both in the exterior and interior walls of the church, make it particularly remarkable. The former, amounting to 131, lie everywhere, from the cornices to the niches and windows.

The stylistic and decorative peculiarities of these memorials, a considerable part of which is inscribed, trace them back to the 16th to 17th centuries.

Below follow the inscriptions carved on the khachkars and tombstones found inside the church:

<figure><img src="image_100.png" /></figure>

<figure><img src="image_101.png" /><figcaption>BANANTS. The plans of Sourd Astvatzatzin and St. Grigor Lusavorich Churches</figcaption></figure>
<figure><img src="image_102.png" /><figcaption>**BANANTS.** *The bema and concha of St. Grigor Lusavorich Church. Its entrances opening from its southern and western facades*</figcaption></figure>

<figure><img src="image_103.png" /></figure>

5 lines in the Armenian original engraved on and below the cornice of a cross-stone standing in front of the bema:

Ես Իգուլեցի Եաղուրս կանգնեցի խս(ա)չս
Սարյանին, քվ(ին) ՌԵ (1556):

transl.: I, *Yaghub from Agulis, erected this cross in memory of Marian in the year 1556.*

The Armenian original published in: Corpus..., part 5, p. 258.

A single line in the Armenian original incised into the cornice of a cross-stone lying on the northern side of the window opening from the western facade:

Ս(ուր)ք խաչս Դաւաքին, | քվ(ին) ՌԵ (1556):

transl.: *This Holy Cross is in memory of Davat, in the year 1556.*

The Armenian original published in: Corpus..., part 5, p. 260.

Note: This source does not decipher the inscription thoroughly. The part below the cornice is engraved with a scene of the Crucifixion.
<figure><img src="image_104.png" /><figcaption>BANANTS. Sourb Astvatzatzin Church seen from the north-west and east. Cross-stones set in the western and eastern facades of the church</figcaption></figure>

2 lines in the Armenian original carved on another cross-stone lying on the southern side of the same window:

Ս(ուր)ք խ(ա)չս ա(տ)գնական Բէկի/ճանին, թօվ(ին) Ո-ԺԸ (1569):

transl.: May this Holy Cross protect Bekichan, in the year 1569.

Published for the first time.

A cross-stone placed in front of the bema bears a 2-line inscription carved on its cornice and around some reliefs below the cornice:

<figure><img src="image_105.png" /></figure>

<figure><img src="image_106.png" /></figure>

<figure><img src="image_107.png" /></figure>

Թ(վին) Ո-ԼԵ (1586), սուրք խաչս աւգնական Ջիչային:

transl.: In the year 1586, may this Holy Cross protect Jicha.

The Armenian original published in: Corpus..., part 5, p. 257.

Note: In this source the year is erroneously deciphered as '1556.' The name 'Jicha' may also be read as 'Jika.'

A single line in the Armenian original incised into the cornice of a cross-stone set in the window opening from the bema:

Ս(ուր)ք խ(ա)չս ա(տ)գ(նակա)ն Ոսկան/ին:
transl.: May this Holy Cross protect Voskan.

The Armenian original published in: Corpus..., part 5, p. 260.

Note: This source, which traces the inscription back to the 16th century, offers a different decipherment of its last part.

2 lines carved on and below the cornice of a cross-stone standing north of the window of the bema, the inscription being interrupted by reliefs representing Jesus and the four Evangelists:

U(nırp)ρ խաչս քարէխաւս Ղսմաք/հւ: |
Կ(ազ)մ(ո) Յ(ովանդ) ծ(առայ) անաքժան ո-  
դոր(մ)հչ:

transl.: May this Holy Cross protect Ghesmat.
Sculpted by God's worthless servant Hovhannes.

The Armenian original published in: Corpus..., part 5, p. 258.

Note: This source offers a different decipherment of the second line, in which a certain Poghos is mentioned instead of Hovhannes. The inscription dates from the 16th to 17th centuries.

A single line in the Armenian original engraved on a cross-stone set above the window of the bema, on the ceiling:

ԹՎ(հւ) ՈՒԹ (1600):

transl.: In the year 1600.

Published for the first time.

A single line in the Armenian original carved on the cornice of a cross-stone set below the window of the bema:

U(nırp)ρ խ(ա)չս ք(ա)րէխ(աւ)ս Տէր Գ(ր)հ-
(գ)րիհ, քվ(հւ) ՈՒԹԹ (1600):

transl.: May this Holy Cross protect Father Grigor, in the year 1600.

The Armenian original published in: Corpus..., part 5, p. 259.

At least 5 lines in the Armenian original incised into one of the sides of a cross-stone which stands in front of the bema, with its cornice hewn:

... | ...uեղ/հւ hn/գոյն, | ՈՇԸ (1603):

transl.: ... soul, 1603.

The Armenian original published in: Corpus..., part 5, p. 258.

Note: This source erroneously divides the inscription (its beginning is weathered) in two parts, presenting them as incised into different khachkars.

2 lines in the Armenian original engraved on one of the faces, cornice and both sides of the upper cross wing of a khachkar set in a niche in the north of the bema:

ԹՎ(հւ) ՈԿ (1611), | ... ի փրկուր(լի)ն
հգոլ(յ)ն Գ...:

transl.: In the year 1611, ... for the salvation of
G...’s soul.

Published for the first time.

2 lines, each engraved on the cornice and one of the sides of a cross-stone set in front of the bema:

U(nırp)ρ խ(ա)չս ք(ա)րէխ(աւ)ս Եղիշի հնգոլ(յ)ն, | քվ(հւ) ՈԿԷ (1618):

transl.: May this Holy Cross protect Yeghish's soul, in the year 1618.

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

Note: This source omits the year of the inscription and deciphers ‘Yeghish’ as ‘Yeugh.’

2 lines in the Armenian original incised into the cornice of a cross-stone placed on the eastern side of a niche south of the bema:

ԹՎ(հւ) ՈՀԳ (1624), u(nırp)ρ խաչս քարէ-
խոս | Ըահսվարին:

transl.: In the year 1624, may this Holy Cross protect Shahsvar.

The Armenian original published in: Corpus..., part 5, p. 260.

Two lines, one carved on the cornice and the other on both sides of the upper cross wing of another khachkar set beside the aforementioned one:

U(nırp)ρ խ(ա)չս ք(ա)րէխ(աւ)ս Մահիէ
հ(ո)գ(ոյ)ն, | քվ(հւ) ՈՀԳ (1624):

transl.: May this Holy Cross protect Mahi's soul, in the year 1624.

The Armenian original published in: Corpus..., part 5, p. 259.

Note: The year of the inscription is not specified.

A single line in the Armenian original engraved on a cross-stone set in the upper part of a niche in the south of the bema:

ԹՎ(հւ) ՈՀԳ (1624):

transl.: In the year 1624.

The Armenian original published in: Corpus..., part 5, p. 260.

Note: The cornice of the khachkar, which was apparently inscribed, is buried in the wall.

Two lines, one incised into the cornice and the other into both sides of the upper cross wing of a khachkar set south of the window of the bema:

U(nırp)ρ խ(ա)չս ք(ա)րէխ(աւ)ս Մարդի
հ(ո)գ(ոյ)ն | քվ(հւ) ՈՀԳ (1625):

transl.: May this Holy Cross protect Mord's soul, in the year 1625.

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

Note: This source deciphers ‘Mord’ as ‘Mabd.’

A single line in the Armenian original carved on the cornice and both sides of the upper cross wing of a khachkar set north of the window of the bema:

U(nırp)ρ խ(ա)չս ք(ա)րէխ(աւ)ս Գիթ(ի)ոլ(ի)-
միւ | քվ(հւ) ՈՀԵ (1626):

transl.: May this Holy Cross protect Gyulum, in the year 1626.

Published for the first time.

Two lines, one engraved on the cornice and the other on both sides of the upper cross wing of a khachkar set below the window of the bema:

U(nırp)ρ խ(ա)չս քարէխ(աւ)ս Եղիսաքե-
տ(հւ), քվ(հւ) ՈՀԵ (1626):

transl.: May this Holy Cross protect Yeghisa-bet, in the year 1626.

The Armenian original published in: Corpus..., part 5, p. 258.

Note: According to this source, the inscription is dated 1628.

A single line in the Armenian original incised into a cross-stone lying in a niche south of the bema:

ԹՎ(հւ) ՈՀԵ (1626):

transl.: In the year 1626.

Published for the first time.
<figure><img src="image_108.png" /><figcaption>BANANTS. Tombstones set in the eastern facade of Sourb Astvatzatzin Church</figcaption></figure>

<figure><img src="image_109.png" /></figure>

3 lines in the Armenian original carved on the cornice and the lower part of a cross-stone adjoining the window of the bema in the north:

U(nıր)p ʃu(w)çu ρωρtʃu(wıu) Un(w)p(ë)lî | ρv(lü) ı|<e (1629):

transl.: May this Holy Cross protect Arakel's soul, in the year 1629.

Published for the first time.

Engraved on both sides of the upper cross wing of a khachkar lying north of the window of the bema:

Թվ(lü) Ո-ՔԱ (1632):

transl.: In the year 1632.

Published for the first time.

A single line in the Armenian original incised into the cornice of a cross-stone set above the window opening from the western facade:

U(nıր)p ʃu(w)çu ρ(w)ρ(ë)ʃu(wı)u Mawëhîn:

transl.: May this Holy Cross protect Mate.

Published for the first time.

A single line in the Armenian original carved on the cornice of a cross-stone placed south of the window of the bema:

U(nıր)p ʃu(w)çu ρ(ωρ)tʃu(wı)u Cüanph
h(n)q(nj)ü:

transl.: May this Holy Cross protect Shnavor.

The Armenian original published in: Corpus..., part 5, p. 259.

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

3 lines, one incised into the cornice and the other two into one of the sides of a khachkar set above the window of the bema:

U(nıր)p ʃu(w)çu ρωρ(ë)ʃu(wı)u Հարիպ ʃuw/-
ρn|ühın:

transl.: May this Holy Cross protect lady Gharip.

Published for the first time.

Note: The inscription dates back to the 17th century.
<figure><img src="image_110.png" /><figcaption>BANANTS. Khachkars found inside Sourb Astvatzatzin Church</figcaption></figure>

<figure><img src="image_111.png" /></figure>

A single line in the Armenian original engraved on the cornice of a cross-stone lying on the western side of a niche south of the bema:

U(nıır)p ʃu(w)ṣu p(w)n)ʃu(wı)u Fwklwρhın: transl.: May this Holy Cross protect Baklar.

The Armenian original published in: Corpus..., part 5, p. 260.

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

A single line in the Armenian original incised into the cornice of a cross-stone set in the southern wall:

U(nıır)p ʃu(w)ṣu ¿n(nı)mšin: transl.: This Holy Cross to Hrum.

The Armenian original published in: Corpus..., part 5, p. 259.

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

8 lines in the Armenian original engraved on a cross-stone placed on the southern side of the window opening from the western facade:

U(nıır)p | ʃu(w)ṣ/u p(w)p(l)ʃu(wı)u | F(w)η- un/w(uw)ρhın, | ¿(nı)n(nı)m/uhmšin:

transl.: May this Holy Cross protect Baghtasar [and] Hurumsim.

Published for the first time.

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

A single line in the Armenian original carved on the cornice of a cross-stone lying south of the window of the bema:

U(nıır)p ʃu(w)ṣu p(ır)kʃu(wı)u Cagnoκin: transl.: May this Holy Cross protect Shaghoski.

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

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

2 lines in the Armenian original engraved on the cornice of a cross-stone lying on the eastern side of a niche north of the bema:

U(nıır)p ʃu(w)ṣu p(ır)kʃu(wı)u Fwqoni | h(n)q(nı)ın:

transl.: May this Holy Cross protect Tajum's soul.

The Armenian original published in: Corpus..., part 5, p. 260.

Note: The inscription dates back to the 17th century.
<figure><img src="image_112.png" /><figcaption>BANANTS. Khachkars found inside Sourb Astvatzatzin Church</figcaption></figure>

<figure><img src="image_113.png" /></figure>

<figure><img src="image_114.png" /></figure>

A single line in the Armenian original incised into the cornice of a cross-stone standing north of the window of the bema:

U(ուր)բ խ(ա)չս բ(ա)րէխ(աւ)ս:

transl.: May this Holy Cross protect.

Published for the first time.

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

A single line in the Armenian original engraved on the cornice of a cross-stone set south of the window of the bema:

U(ուր)բ խ(ա)չս բ(ա)ր(է)խ(աւ)ս Սիրանին
հ(nqnjն):

transl.: May this Holy Cross protect Siran's soul.

Published for the first time.

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

A single line in the Armenian original carved on the cornice of a cross-stone adjoining the window of the bema in the south:

U(ուր)բ խ(ա)չս Սառեկին:

transl.: This Holy Cross to Sarek.

Published for the first time.

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

A single line in the Armenian original incised into the cornice of a cross-stone adjoining the window of the bema in the north:

Ապալն Սիր | ... | ...արին | Պարեշին:

transl.: ... Paresh (?).

Published for the first time.

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

A single line in the Armenian original engraved on the cornice of a cross-stone set north of the window of the bema:

U(ուր)բ խ(ա)չս բ(ա)ր(ե)խ(աւ)ս Մարեա-
նին:

transl.: May this Holy Cross protect Marian.

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

Note: The inscription dates back to the 17th century.
<figure><img src="image_115.png" /><figcaption>BANANTS. Khachkars set in the walls of Sourd Astvatzatzin Church</figcaption></figure>

<figure><img src="image_116.png" /></figure>

<figure><img src="image_117.png" /></figure>

A single line in the Armenian original carved on the cornice of a cross-stone placed on the upper part of a niche in the north of the bema:

U(nırp)p ʃu(w)ṣu p̱wrtʃuwtu S̱p Utlhpvt(l)u: transl.: May this Holy Cross protect Father Melikset.

The Armenian original published in: Corpus..., part 5, p. 259.

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

A single line in the Armenian original incised into the cornice of a cross-stone placed on the upper part of the southern side of the window of the bema:

U(nırp)p ʃu(w)ṣu p(w)pr(l)u(w)u Սարեալիա:

Note: This source offers a slightly different decipherment of the inscription, which dates back to the 17th century.

A single line in the Armenian original engraved on the cornice of a cross-stone placed on the northern side of the window of the bema:

U(nırp)p ʃu(w)ṣu p(w)pr(l)u(w)u Մարսիալի:

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

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

A single line in the Armenian original incised into a cross-stone lying on the floor of a niche south of the bema:

U(nırp)p ʃu(w)ṣu p(w)pr(l)u(w)u:

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

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

A single line in the Armenian original carved on a cross-stone set in the facade of the bema:

U(nırp)p ʃu(w)ṣu p(w)pr(l)u wjnlp hnqn(j)l:

Note: May this Holy Cross protect Ayon's soul.
<figure><img src="image_118.png" /><figcaption>BANANTS. Khachkars set in the walls of Sourb Astvatzatzin Church</figcaption></figure>

Published for the first time.

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

A single line in the Armenian original engraved on a tombstone lying in front of the bema:

U(ηρ)ρ ʃu(ω)ṣu U(ω)ηḥiš:

transl.: This Holy Cross to Sar.

Published for the first time.

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

4 lines in the Armenian original incised into another tombstone lying in front of the bema:

U(nı)p. ʃu(ω)ṣ/u ρ(ω)ρ(ē)pu(ā)u | θawq/ihē:

transl.: May this Holy Cross protect Poz.

Published for the first time.

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

2 lines in the Armenian original inscribed on a fragment of a gravestone lying in the bema:

U(nı)p. ʃu(ω)ṣu / ρ(ω)ρ(ē)pu(ā)u ...:

transl.: May this Holy Cross protect...

Published for the first time.

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

2 lines in the Armenian original carved around a cross relief on a vault-bearing arch:

Ον(αι)ξυή ύ/(ω)φύ(ηη)ή:

transl.: To sculptor Ovanes.

Published for the first time.

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

3 lines in the Armenian original engraved around a cross relief on a vault-bearing arch:

Ονωνή ω / S(ξ)ρηλή:

transl.: To Ovanes Terun.

Published for the first time.

Note: The inscription dates back to the 17th century.
<figure><img src="image_119.png" /><figcaption>BANANTS. Khachkars set in the walls of Sourd Astvatzatzin Church</figcaption></figure>

The western facade of the church is outwardly engraved with the following inscriptions:

2 lines in the Armenian original engraved on the cornice of a cross-stone placed at the top of the western pediment:

U(nıր)p թ(ւ)չu p(ար)էթ(ւ)ս Համարին, |
թվ(ին) ՈՀ (1621):

transl.: May this Holy Cross protect Haman, in
the year 1621.

The Armenian original published in: Corpus..., part 5, p. 261.

2 lines in the Armenian original incised into the cornice of a cross-stone standing at the top of the western pediment:

U(nıր)p թ(ւ)չu ... թվ(ին) ՈՀԵ (1626):

transl.: This Holy Cross ... in the year 1626.

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

A single line in the Armenian original carved on the cornice of a cross-stone:

U(nıր)p թ(ւ)չu p(ար)էթ(ւ)ս Թարոսին,
թվ(ին) Ո...:

transl.: May this Holy Cross protect Thoros, in
the year...

Published for the first time.

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

A single line in the Armenian original incised into the cornice of a cross-stone:

...ելեակա...:

Published for the first time.

Note: The inscription dates back to the 17th century. It is beyond decipherment and, therefore, impossible to translate.

A single line in the Armenian original engraved on the cornice of a cross-stone:

U(nıր)p թ(ւ)չu Փարին:

transl.: This Holy Cross to Par.

Published for the first time.
<figure><img src="image_120.png" /></figure>

<figure><img src="image_121.png" /></figure>

<figure><img src="image_122.png" /></figure>

<figure><img src="image_123.png" /></figure>

<figure><img src="image_124.png" /></figure>

<figure><img src="image_125.png" /><figcaption>BANANTS. Khachkars set in the walls of Sourb Astvatzatzin Church</figcaption></figure>

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

A single line in the Armenian original carved on the cornice of a cross-stone:

U(ηր)ρ լս(ա)չս ք(ար)է(լաւ)ս Թօբչէն:
transl.: May this Holy Cross protect Tobchi.

Published for the first time.

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

A single line in the Armenian original engraved on the cornice of a cross-stone:

U(ηր)ρ լս(ա)չս ք(ա)րէլս(աւ)ս Եթարին:
transl.: May this Holy Cross protect Yetar.

Published for the first time.

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

A single line in the Armenian original incised into the cornice of a cross-stone. It comprises only the last two syllables of the name of the person it is dedicated to:

...ումնի:

Published for the first time.

Note: The inscription dates back to the 17th century. It is beyond decipherment and, therefore, impossible to translate.

Below follow the inscriptions of the khachkars and gravestones set in the northern facade:

A single line in the Armenian original carved on the cornice of a cross-stone:

U(ηր)ρ լս(ա)չս ք(ա)րէլս(աւ)ս Վանի հ(ն)-
գ(ոյ)ն, քվ(հն) ՈԾԳ (1603):

transl.: May this Holy Cross protect Van's soul,
in the year 1603.

Published for the first time.

2 lines in the Armenian original incised into the cornice of a cross-stone:
<figure><img src="image_126.png" /><figcaption>BANANTS. Khachkars set in the walls of Sourd Astvatzatzin Church</figcaption></figure>

U(nırp)p şı(u)şı u (p(w)k)şı(u1)u Ամիրին, | բվ(դ) ՈՀԱ (1622):

transl.: May this Holy Cross protect Amir, in the year 1622.

The Armenian original published in: Corpus..., part 5, p. 261.

Note: This source has deciphered only two letters of the name which is erroneously restored as ‘Abraham.’

A single line in the Armenian original carved on the cornice of a cross-stone:

U(nırp)p şı(u)şı p(w)p(է)şı(u1)u Խ(u)նեկին:

transl.: May this Holy Cross protect Khanek.

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

Note: This source deciphers ‘Khanek’ as ‘Khanbek.’ The inscription dates back to the 17th century.

A single line in the Armenian original engraved on the cornice of a cross-stone:

U(nırp)p şı(u)şı p(w)p(է)şı(u1)u Եղիհ(n)-զ(n)ին:

transl.: May this Holy Cross protect Yeghi's soul.

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

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

A single line in the Armenian original incised into the cornice of a cross-stone:

U(nırp)p şı(u)şı p(w)p(է)şı(u1)u S(է)p Ակոն-պին:

transl.: May this Holy Cross protect Father Akob.

The Armenian original published in: Corpus..., part 5, p. 262.

Note: The inscription dates back to the 17th century.
<figure><img src="image_127.png" /></figure>

<figure><img src="image_128.png" /><figcaption>BANANTS. Partial views of the older part of the cemetery</figcaption></figure>

<figure><img src="image_129.png" /></figure>

<figure><img src="image_130.png" /></figure>

A single line in the Armenian original carved on the cornice of a cross-stone:

... խ(ա)չս ... պէկին:

transl.: ... this cross ...

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

Note: The inscription dates back to the 17th century. The Armenian original also contains the last two syllables of the name of the person it is dedicated to.

A single line in the Armenian original incised into the cornice of a cross-stone:

U(ուր)ք խ(ա)չս ք(ար)էխ(աւ)ս Գրիգորի
հ(n)գ(nյ)ն:

transl.: May this Holy Cross protect Grigor's
soul.

Published for the first time.

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

A single line in the Armenian original carved on the cornice of a cross-stone:

U(ուր)ք խաչս Բարխուղարին:

transl.: This Holy Cross to Barkhudar.

Published for the first time.

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

A single line in the Armenian original engraved on the cornice of a cross-stone:

U(ուր)ք խ(ա)չս Ոլյանին է:

transl.: This Holy Cross to Ohan.

Published for the first time.

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

A single line in the Armenian original incised into the cornice of a cross-stone:

U(ուր)ք խ(ա)չս Դաւիք(հն):

transl.: This Holy Cross to David.

Published for the first time.

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

A single line in the Armenian original carved on the cornice of a cross-stone:

U(ուր)ք խ(ա)չս օգ(նա)կան Ուսեփին:

transl.: May this Holy Cross protect Usep.

Published for the first time.

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

A single line in the Armenian original incised into the cornice of a cross-stone:

U(ուր)ք խ(ա)չս ք(ա)րեխ(աւ)ս ...րիխան...:
transl.: May this Holy Cross protect ... rikhan...

The Armenian original published in: Corpus... part 5, p. 262.

Note: This source has deciphered the name as ‘Hurikhan,’ but we
do not find it trustworthy. The inscription dates back to the 17th cen-
tury.

2 lines in the Armenian original engraved on the cornice of a cross-stone:

U(nı)p|r şı(w)şı u p(w)peşti(w)u S|p U(u-
nntıw)ðuwnn/(ırphı)...:

transl.: May this Holy Cross protect Father Astvatzatur...

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

Note: The second line of the inscription is incised into one of the sides of the khachkar.

A single line in the Armenian original carved on the cornice of a cross-stone:

U(nı)p|r şı(w)şı u p(w)pêşti(w)u Uprhuşlışı:

transl.: May this Holy Cross protect Arhan.

Published for the first time.

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

A single line in the Armenian original engraved on the cornice of a cross-stone:

U(nı)p|r şı(w)şı u p(w)p(ë)şı(w)u Ομωνής:

transl.: May this Holy Cross protect Ohan.

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

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

A single line in the Armenian original incised into the cornice of a cross-stone:

... Սինաստի՝:

Published for the first time.

Note: The inscription dates back to the 17th century. It is unin-
telligible and, therefore, impossible to translate.

A single line in the Armenian original carved on the cornice of a cross-stone:

U(nı)p|r şı(w)şı u p(w)pêşti(w)u Գօգչեր:

transl.: May this Holy Cross protect Gogji.

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

Note: This source erroneously deciphers the name as ‘Gochi.’
The inscription dates back to the 17th century.

The eastern facade of the church is outwardly engraved with the following inscriptions:

A single line in the Armenian original engraved on the cornice of a cross-stone:

U(nı)p|r şı(w)şı ... ի p|g(ի) Ο-Ե (1556):

transl.: May this Holy Cross ... in the year 1556.

Published for the first time.

2 lines in the Armenian original incised into the cornice of a cross-stone:

U(nı)p|r şı(w)şı u p(w)pêşti(w)u U...uhr
şı(w)ri | Ουωτικωνικών, p|g(ի) Ο-Ե (1556):

transl.: May this Holy Cross protect Av...tik's
mother Ustian, in the year 1556.

The Armenian original published in: Corpus..., part 5, p. 261.

Note: This source, which has distorted the inscription (17th cen-
tury) to a considerable extent, deciphers the last part as "to Mkrtich,
Ustian" instead of "Av...tik's mother Ustian, in the year 1556."

2 lines in the Armenian original carved on the cornice of a cross-
stone standing at the top of the eastern pediment:

U(uunntıw)ð οηορμի Դուստին, / Գահարին:
transl.: May God have mercy upon Doost, Gohar.

The Armenian original published in: Corpus... part 5, p. 260.

Note: The inscription dates back to the 16th to 17th centuries.

A single line in the Armenian original engraved on a tombstone:

Θυ(ի) Ο-Գ (1624) ...:

transl.: In the year 1624...

Published for the first time.

A single line in the Armenian original incised into a tombstone:

Θυ(ի) Ο-Գ (1624):

transl.: In the year 1624.

Published for the first time.

2 lines in the Armenian original carved on the cornice of a cross-
stone:

U(nı)p|r şı(w)şı u p(w)pêşti(w)u Ամիր ադին,
S(n)l|p(w)p(ł)ı, np|ηηgı:

transl.: May this Holy Cross protect Amir Agha, Tolvat [and his] sons.

The Armenian original published in: Corpus... part 5, p. 261.

Note: The inscription dates from the 17th century. This source,
which has considerably distorted it, deciphers it as "To Amir Tovlat."

A single line in the Armenian original engraved on the cornice of a cross-stone:

U(nı)p|r şı(w)şı u p(w)p(ł)şı(w)u Խ(ն)շ(ն)-
մի, լ մ(ւր)u:

transl.: May this Holy Cross protect Khechum and my mother.

Published for the first time.

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

A single line in the Armenian original incised into a tombstone:

U(nı)p|r şıwşı u p(w)p(ł)şı(w)u ... h(n)q(nı)ı:

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

Published for the first time.

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

A single line in the Armenian original carved on the cornice of a cross-stone:

U(nı)p|r şı(w)şı u p(w)pêşti(w)u Խουνηρούλη:
transl.: May this Holy Cross protect Khostrov.

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

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

A single line in the Armenian original incised into the cornice of a cross-stone:

U(nı)p|r şı(w)şı u p(w)pêşti(w)u Φωχή h(n)-
q(n)ı:

transl.: May this Holy Cross protect Pash's soul.
<figure><img src="image_131.png" /></figure>

<figure><img src="image_132.png" /><figcaption>BANANTS. Tombstones found in the older part of the cemetery</figcaption></figure>

<figure><img src="image_133.png" /></figure>

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

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

*The southern facade of the church bears the following inscriptions:*

A single line in the Armenian original carved on the cornice of a cross-stone:

U(ուր)բ խ(ա)չս Ուկանին, Ծահում(հն):

transl.: *This Holy Cross to Voskan, Shahum.*

The Armenian original published in: Corpus...., part 5, p. 262.

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

A single line in the Armenian original engraved on the cornice of a cross-stone:

U(ուր)բ խ(ա)չս Պ(ա)հալո(լ)ին:

transl.: *This Holy Cross to Pahalu.*

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

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

A single line in the Armenian original incised into the cornice of a cross-stone:

U(ուր)բ խ(ա)չս Հուոռումին:

transl.: *This Holy Cross to Hurum.*

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

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

A single line in the Armenian original carved on the cornice of a cross-stone:

U(ուր)բ խ(ա)չս Գ-(ու)լփաշին:

transl.: *This Holy Cross to Gulpash.*

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

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

A single line in the Armenian original engraved on the cornice of a cross-stone:

U(ուր)բ խաչս բ(ա)ր(է)խ(աւ)ս Ով[ն]նանին:
<figure><img src="image_134.png" /><figcaption>BANANTS. A tombstone found in the older part of the cemetery</figcaption></figure>

transl.: May this Holy Cross protect Hovnan.

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

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

A single line in the Armenian original engraved on the cornice of a cross-stone:

U(nıp)ρ Ὑαχυ ρ(ω)ρ(ξ)φυ(αι)υ Κυληγωρφηλι:

transl.: May this Holy Cross protect Khondgar.

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

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

A single line in the Armenian original carved on the cornice of a cross-stone:

U(nıp)ρ Ὑαχυ ρ(ωρ)φυ(αι)υ Ακηρηλι,
# Νηλι#::

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

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

Note: This source deciphers the inscription (17th century) in the following way, "To Akob and Shahverdi."

A single line in the Armenian original incised into the cornice of a cross-stone:

U(nıp)ρ Ὑαχυ ρ(ωρ)φυ(αι)υ ḫηρλ (hīu-
pw̱āi) Uuħ...unu:

transl.: May this Holy Cross protect monk (?)...

Published for the first time.

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

**Estates.** In the year 1845, "...Banants' Sourb Astvatzatzin Church has a house and a small mulberry wood in a quarter in Yelizavetpol."<fnref n="131" />

The former had been donated in 1839 by the late Mrs. Hripsime Harutiuniants, an inhabitant of Gandzak from Banants in origin.<fnref n="132" />

Banants' new church of **Grigor Lusavorich** almost adjoined Sourb Astvatzatzin in the south: "In 1863 the pious believers of the village embarked upon the foundation of another sanctuary which was completed in 1866. A magnificent, large edifice (exterior dimensions: 27.9 x 13.3 metres), it is the pride and glory of the entire village."<fnref n="133" />

**Priests.** Due to the populousness of Banants, beginning with at least the 17th century, two, three, sometimes even more priests served there simultaneously. This is also true of the 19th century: thus, in 1865 it had three, in 1886 two,<fnref n="134" /> and in 1893 three spiritual shepherds.<fnref n="135" />

The available sources have enabled us to make up the following chronological list of these clergymen:
Father Grigor died in 1600.<fnref n="136" />

<footnote n="131">131 National Archives of Armenia, fund 53, list 1, file 3811, pp. 13-14.</footnote>

<footnote n="131">131 National Archives of Armenia, fund 53, list 1, file 3811, pp. 13-14.</footnote>

<footnote n="132">132 Idem, file 3798, pp. 242-243.</footnote>

<footnote n="133">133 "Ardzagank," 1886, No. 20, p. 295.</footnote>

<footnote n="134">134 "Nor-Dar," 1889, No. 204, p. 2.</footnote>

<footnote n="135">135 National Archives of Armenia, fund 53, list 1, file 3893, pp. 193-194.</footnote>

<footnote n="136">136 His tombstone represents a khachkar set inside Sourb Astvatzatzin Church.</footnote>