Betty Londergan

Posted: 09/27/2012 5:04 pm

When I told people I was going to Armenia with Heifer International, the most frequent response was, “Wow, um.. where is that?”

So first, the geography lesson: Armenia is just east of Turkey and bordered by Georgia to the North, Azerbaijan to the East, and Iran to the South. Which basically means Armenia is a raft of Christianity in a sea of Muslim countries. In fact, Armenia was the first nation in the world to adopt Christianity as its state religion in 301 AD, and that has pretty much defined and shaped its turbulent history through the ages.

Lori – canyon, Armenia

Armenia is a mystical place — filled with monasteries, pagan temples, prayer stones and churches, most tucked away in wildly remote places to protect them from destruction. (It didn’t.) These pockmarked Christian monuments are the pride of Armenia as well as testament to a seemingly endless parade of invaders: conquering Persians, rampaging Mongols, invading Turks, totalitarian Soviets, as well as the ravages of devastating earthquakes. For over 600 years, Armenians knew themselves to be a distinct people and yet were not a sovereign country. Faced with hostility from all sides, Armenians held fast to their identity and managed to survive into the modern era with a faith as deep and constant as the obsidian stone that is part of this beautiful landscape.

Pagan temple of Garni, Armenia

Although the Kardashians are undoubtedly the world’s most famous Armenians, they are not typical of the Armenian character (sorry, Kim) — although I did see an awful lot of beautiful women in the modern capital of Yerevan. Actually, it’s a bit hard to get a firm grasp on the Armenian character because it’s full of such deep contradictions.

Armenian Prie

Armenian prayer

Armenians are enormously proud, highly educated                   (with a literacy rate of almost 100 percent), and hospitable beyond your wildest expectations. In centuries of life along the Silk Route, Armenians became known for their business savvy in commerce and trade, and they interacted easily with almost every European and Asian culture. But Armenia’s psyche is indelibly haunted by the memory of great loss (1.5 million annihilated in 1915 alone) and like all the Caucasus’s states, the people have experienced centuries of brutal conflict that staggers the imagination and continues today in the convoluted conflict with Azerbaijan over Nagorno Karabagh.

Sevanavank Monastery 9th century, Armenia

Armenia was a part of the Soviet Socialist Republics for more than 70 years, and has only been independent for 21 years. Armenia’s economy was far more robust and productive under Soviet rule, and the country is still struggling to establish a modern economy with almost no natural resources (and with its two borders with Turkey and Azerbaijan closed). While the capital of Yerevan is bustling, elegant and thriving, in the countryside there is little besides subsistence farming to support the villagers and the poverty rate approaches 35 percent. Many men still immigrate to take jobs in neighboring countries; in fact, three times as many Armenians now live outside the country as inhabit it. That’s why Heifer is investing $3.7 million in projects to help the smallholder farmer in Armenia achieve economic independence and food security — and what I came to see.

Haghpat Monastery 10th century, Armenia

Despite the economic challenges, Armenia is hardly depressing. For one thing, the country is beautiful. The food is incredible, and though the people are tough (they’ve had to be) they are also joyful, sweet people who love to garden, to eat, to talk and to welcome visitors — particularly if you’re one of the 8 million diaspora Armenians who’s coming back home.

Yerevan City

Even their blooming Christian cross never features the crucified Christ, because Armenians believe in the rising– not the suffering.

Medieval Armenian khachkar (Cross-stone) in the forest near the town of Lachin

And that’s as good a prescription for moving forward as anything I can imagine!

A few more pictures bellow!

Armenia, Tavush View

Noravank Monastery 1205 AD., Armenia

The Village of Dilijan, Armenia

Water fall of Geghard, Armenia

Vorotnavank Monastery 10th century, Armenia

Interior of a medieval Armenian Church

Tatev Monastery, 8th century, Armenia

Mountains of Armenia

Stones of Lake Sevan, Armenia

View from Khustup Mountain

Tatev Monastery, 8th century, Armenia

Dilijan nature, Armenia

Some cool fresco’s on the Ararat Brandy Museum in Armenia

A selection of beautify displayed Armenians churches.

Hovhannavank Monastery

Hovhannavank Monastery, 4th c. – 1216

Hovhannavank (Surb Hovhannes Vank) is an Armenian Apostolic Church monastery located in the village of Ohanavan in the Aragatsotn Province of Armenia. It is situated atop a steep gorge carved by the Kasagh river. The monastery was dedicated to John the Baptist, whom Armenians venerate as their patron-saint. The oldest part of the monastery is the single nave basilica of St. Karapet that was founded at the beginning of the fourth century by St. Gregory the Enlightener, who baptized Armenia into the world’s first Christian nation.

The monastery walls are covered with rich lapidary inscriptions. One large engraved text high on the northern wall of one of the monastery’s auxiliary structures reads:

“…By the grace of merciful God, during the reign of Queen Tamar, daughter of the great Gevorg, in the year 642 (1200 AD) of the race of Torgom, we—brothers Zakaria and Ivane—sons of Sargis the Great, son of Avag Zakarian, when the light of God’s grace rose and entered Armenia and raised us from weakness in the battle against the enemies of Christ and destroyed their power and quenched their violence, with the country of Ararat delivered from the heavy yoke of their servitude, wished to make offering and gave the tribute of the grace to the Holy Forerunner of Hovhannavank …”

Other beautiful Armenian Churches include:

Tatev Monastery

Monastery of Tatev, 8th century.

Tatev Monastery is one of the major spiritual, political and cultural centers of Medieval Armenia. During its history it has been a fortress, a metropolitan residence and a university. For 1100 years it has been high atop the triangular plateau not far from the village of Tatev which is situated in the historical part of Armenia.

A lot of legends envelop Tatev. Why the name of the monastery ‘Ta Tev’ is translated as ‘Give me the wings’ from Old Armenian? Why does the oldest seismograph in the world, Gavazan Column, being 26.24 ft high keep swinging and does not fall?

Of the Wings

Having finished his work in Tatev Monastery the master asked the builders, who had crowded below, for two chips. After the builders had given them to him he kissed them and said, “Ogni surb ta tev”, which can be translated as “Let the Holy Spirit give me the wings”. Hardly had he finished speaking when two wings grew on his back and he flew away. And the monastery was called Tatev after the master whose appeal “Ogni surb ta tev” was heard by God.

Of the Pride

Once upon a time the builder who was constructing the monastery and the priest, who was busy making a canal so that the monastery could have a supply of water, had a bet on who would be the first to finish his work. A few days later the priest noticed that the master was about to finish his work and resorted to cunning. He draped the part of the canal which was not filled with water yet with a long white cloak so that fluttered by the wind it looked like a waterfall from afar. The trick did work: The master who was already laying the last stone turned back and saw the water falling down. He could not lose the bet and threw himself from the monastery wall. Later the stream was called the Priest Stream.

Of the Water

In Syunik the snake has always been considered the protectress of a family hearth. The Armenians believe that there will be no happiness and peace in the family if someone kills a snake. Another legend has it that once a snake was scooped into the bucked together with the river water. The raven that nested in the monastery saw it, threw himself into the pail and pecked it. However the snake managed to bite the brave bird, and the thankful monks buried the raven on the way to the monetary.

Of the Swinging Column

On the stepped pedestal near the southern wall of Church of St. Gregory there stands a 26.24 ft tall Gavazan Column (which means a staff in Armenian) crowned with a stone cross – khachkar. In old times the talented architect was able to construct this swinging stele. The stele can be put into motion by pushing. For centuries the mystery of this original seismograph that warned the monks about the cataclysm maturing in the Earth depths has remained unsolved. It is also said to have warned the people about enemy invasions. In this case it was put into motion by the warriors’ marching.

The Arabs that conquered Tatev in the 10th century wanted to pull Gavazan down. Ten pairs of buffalos pulled the chains which the stele was tied with. But the chains were torn and the buffalos fell into the abyss. The invaders thought that it was a sky-sign and left the monastery.

In the middle of the 20th century the architects made an attempt to unveil the mystery of the column. Unfortunately, after it Gavazan does not swing that fast.

You can see two 3d models of Tatev with a historic backgrounds by following these links: Short version and Long version

Sanahin & Haghpat Monastery

Sanahin Monastery – 10th century

Haghpat Monastery – 10th century

These two monasteries in the Tumanian region from the period of prosperity during the Kiurikian dynasty (10th-13th centuries) were important centers of learning. Sanahin in particular was renowned for its school of illuminators and calligraphers. They are exceptional examples of the ‘domed hall’ ecclesiastical architecture that developed in Armenia from the 10th to the 13th centuries.

Construction of the main church of the large fortified monastic complex of Haghpat, dedicated to the Holy Cross, began in 966-67 and was completed in 991 by the royal Armenian Bagratouni dynasty. The central dome rests on the four massive pillars in the side walls. The building is complete and in its original form, apart from some 11th- and 12th-century restorations.

The Sanahin Monastery consists of a large group of buildings on the plateau above the Debet gorge and skilfully integrated into the impressive mountain landscape. The main church, built in the 10th century, is the Cathedral of the Redeemer. The oldest references to the Sanahin monastery were found in early 10th century Armenian manuscripts and relate that the monastery was constructed over the ruins of a 4th or 5th century church. This is the earliest known example of this type of structure, which owes its origins to Armenian peasant dwellings consisting of square rooms with four free-standing pillars supporting the roof and a central hole to allow smoke to be dispersed. The Church of the Mother of God (Astvatzatzin), located to the north of the cathedral and connected with it by means of a open-ended vaulted passage, is the oldest building in the complex, built in 934 and houses a large library. The deep niches along the walls and the abundance of light give this building an exceptional spatial quality. The cemetery, located to the south-east of the main buildings, contains the late 12th-century mausoleum of the Zakarian princes.

Christianity played a crucial role in the development of Armenian art and architecture. The “classic” style developed in the 5th-7th centuries, but its further evolution came to an abrupt halt with the Arab occupation that began at the end of the 7th century. Armenia became independent again at the end of the 9th century and Armenian art was revived when the kingdom was consolidated and national identity re-established. The two monasteries of Haghpat and Sanahin date from this period, during the prosperity of the Kiurikian dynasty and the Zakarian Princes. They were important centres of learning, housing some 500 monks, and bear eloquent testimony to the highest achievement of Armenian architecture.

Haghpat, built by the royal Bagratouni dynasty in the Lori district of northern Armenia in the 970s, was known from early times as Sourb Nshan (the Holy Cross) of Haghpat. Construction to the designs of the architect Traat was completed in 991. It suffered from earthquake damage on several occasions, and in 1105 it was taken and burned by the Selcuk prince Amir-Ghzil. Such was the spiritual importance of Haghpat and its neighbour, Sanahin, that the fortress of Kaian was built in 1233 to protect them from the marauding MongoIs, but this was taken by storm in 1241. Nonetheless, these monasteries survived, monastic life continued and new buildings were added later in the 13^th century.

Below more pictures of Sanahin and Haghpat monastic complexes.

Haghpat Monastery

Haghpat Monastery

Haghpat interior

Cross-stones of Haghpat

Haghpat interior

Haghpat Monastery

Haghpat Monastery

Haghpat sermon

Haghpat Monastery

Sanahin Monastery interior

Sanahin Monastery

Sanahin – altar

Sanahin Monastery

Armenian church of Singapore (1835)

The Armenian Church of Saint Gregory the Illuminator is  the oldest Christian church in Singapore, located at Hill Street in Singapore’s central business district. The Armenian Church, arguably the masterpiece of the famous architect George Drumgoole Coleman, is perhaps the finest landmark in the early architectural development of the nation. Coleman modeled the Church after St Gregory’s Church in Echmiadzin, Armenia. In 1827, after funds had been collected, the first priest, the Reverend Krikor Hovhannes (Gregory John), arrived. The government granted the land on which the church stands to the Armenian community, by 1835, the building was completed. Consecrated by Reverend Catchick Johannes in 1836 and dedicated to St Gregory the Illuminator, the first Patriarch of the Church in Armenia. Armenian Street is named after the church and its Chinese name is “seng poh sin chu au”. Armenian Church was gazetted as a national monument on 6 July 1973.

On the church grounds are the parsonage and the beautiful Memorial Garden to Armenians. The parsonage, a two-story bungalow, was built in 1905 by Nanajan Sarkies in memory of her late husband, John Shanazar Sarkies. Amongst the Armenians in Singapore, the Sarkies family was probably the most notable, in particular brothers Archak, Aviet and Tigran of Raffles Hotel fame. A number of tombstones of prominent Armenians, such as Agnes Joaquim discoverer of Singapore’s national flower – the Vanda Miss Joaquim orchid and Catchik Moses who founded the Straits Times newspaper lie here.

Below more pictures of the beautiful memorial garden and the church.

Armenian memorial, Singapore

Armenian church, Singapore, memorial

Statue at Armenian Church garden, Singapore

Statue of Armenian Church garden, Singapore

Statue at Armenian Church garden in Singapore

Statue at Armenian Church in Singapore

Memorial, Armenian Church, Singapore

Armenian church memorial statue, Singapore

Memorial Garden of the Armenian church in Singapore

Armenian Church garden, Singapore

Interior of the Armenian church in Singapore

Armenian Church 1835, Singapore

Bungalow at the Armenian church memorial garden

Armenian Church Singapore, top view

On the wall of the Armenian church in Singabpore

The church’s entrance features heavy two-leaf timber doors framed by moulded semi-circular pediments.

Armenian memorial at the Armenian church of Singapore

The construction of the new (Saint Hovhannes) Church in Abovian, Armenia is completed and the church officially opened its doors. This is the end result.

Saint Hovhannes Church in Abovyan

Tatev monastery, Spandaryan Reservoir and Nexuc church: Part 1

Amberd Fortress, Shaki Waterfall & Qarahunj: Part 2

Saghmosavank, Khosrov & Goris/Kndzoresk caves: Part 3

River Dzoraget of Stepanavan

Stepanavan is a beautiful town in the Lori Province of Armenia. The area of present Stepanavan was inhabited since the ancient times and was the focus of an early development of mining and metallurgy. Prehistoric sites in Stepanavan date back to the Stone Age. Stepanavan with surrounding areas was part of the Tashir Province and was included in the Artashesian Dynasty, and later part of Arshakunyats Kingdoms. In 385, after division of Greater Hayk Tashir Province, Stepanavan was left in the area of Armenian principality. Located on the northern trade route, it was a large craft and commercial center in medieval Armenia. It had a population of more than 10,000 in the 11th century. Since the 9th century, Shirak’s Bagratuni Dinasty have governed the area and joined several neighboring provinces together to create Tashir -Dzoraget Province of Lori Kingdom under Kyurikians. The greatest period of the Kyurikian Kingdom was from 980 to 1048 AD, during the reign of Davit Anhoghin and after him, Kyurike, when the area was expanded. The kingdom stretched along the Pambak and Debed rivers with the center being Lori Berd (a medieval royal palace complex). This medieval town-fortress was founded by one of the powerful kings of Armenia, David I Anhoghin, between 1005–1020.

Later on, Stepanavan became the mansion of the Zakarian Dynasty. It also served as a summer resting place for Armenian kings. As for Lori Fortress, it was the Armenian King, Ashot Yerkat’s (the Iron’s) favorite summer home. History shows that by the end of the 13th century, a branch of the Prince of Khachen, Hassan-Jalal Dola’s Dynasty and 110 families inhabited the town plateau. The residential area was named Jalaloghli, after the Jalal Dynasty, when it was officially founded in 1604 by Armenian refugees running from Persian ruler, Shah Abass, during his Armenian campaign.

The Armenian poet, Hovhannes Tumanyan, also received his primary education here, writing about the area in his later life. His school (school number 3) is currently named after him and exhibits a large mosaic wall depicting his fairy tales in his remembrance. Seven hundred years later, on behalf of the Bolshevik Armenian, Stepan Shahumyan, the town was renamed Stepanavan and became the administrative center of the region.

Stepanavan and its surrounding villages have a lot to offer to visitors. There are many fortresses, churches, bridges and sacred places to admire and enjoy. One of the places to visit in the town is Stepan Shahumyan’s House-Museum, St. Nshan Basilica (XI c.), ’Lori Berd’ Fortress Town, ruins of Shushanik’s Fortress (X-XI c.), Tormakadur Church (VI-VII c.), Stepanavan Dendropark (Botanical Garden) beautiful forests, steep mountains, and much more. Situated approximately 1375 meters above sea level, the town of Stepanavan is pleasantly warm in the summer and bright and cold during the winter months.

Bellow more images of Stepanavan district and surrounding areas:

Lori Berd fortress of Stepanavan Armenia, 10 th c.

Lazar’s cave Koghes Alaverdi, Armenia

Koghes gorge with medieval Armenian cross-stones Alaverdi Armenia.

Koghes gorge rocks Alaverdi Armenia

Koghes gorge scenery Alaverdi Armenia

Yaghdan tutu’jur mineral water Alaverdi Armenia

Akhtala fortress 10th. c. Alaverdi-Armenia

St Mariam church (10th c.), Akhtala Alaverdi Armenia

St Horomayri Church standing against the roks, covered with vagitation, near Odzun Alaverdi Armenia

Odzun basilic (6th century), Alaverdi Armenia

Haghpat monastery (10th century) Alaverdi Armenia

Haghpat monastery interior (10th century) Alaverdi Armenia

Haghpat monastery interior (10th century) Alaverdi Armenia

Sanahin Monastery 10th century, Armenia

Kobayr monastery (11th century), Alaverdi Armenia

Bardzrakash St. Grigor Monastery (10th. c.), Dsegh, Armenia

Bardzrakash St. Grigor Monastery (10th. c.), Dsegh, Armenia

Medieval khachkars near Bardzrakash monastery, Dsegh Alaverdi, Armenia

Cross stone from Mamkionyan nobel dinasty, Alaverdi Armenia

Vardablur berd (medieval fortress)Stepanavan Armenia

Ruins of Vardablur berd (medieval fortress)Stepanavan Armenia2

View from Vardablur fortress, Stepanavan, Armenia

St Jgrashen church (XI century) Stepanavan, Armenia

Kurtan – St. Astvatsatsin Basilica (V c.)

Kurtan valley, Alaverdi, Armenia

Kurtan gorge from Dsegh Alaverdi, Armenia

Kuybishev lake Stepanavan, Armenia

Kuybishev lake Stepanavan, Armenia

Lori Berd Fortress, Stepanavan Armenia

Lori Berd Fortress, Stepanavan Armenia

Lori Berd medieval bridge Stepanavan Armenia

Lori Berd Fortress wall, Stepanavan Armenia

Lori Berd Fortress wall, Stepanavan Armenia2

Ruines of Tormak church (4th century) Stepanavan, Armenia

Near Dendropark Stepanavan Armenia

Pushkin pass, Atepanavan, Armenia

Lejan’s red church (19th c.), Stepanavan Armenia

Dorbandavank, St. Astvatsatsin church (VI c.) Stepanavan Armenia

Askanazist waterbed Stepanavan, Armenia

Armanis chrchran waterfall, Stepanavan, Armenia

Khorakert monastery (XIII c.)

Stepanavan district

Armenian cross-stone on 4th century monastery Geghard.

The Cross is arguably the most familiar symbol of Christianity, but nowhere is this iconography as crucial or culture-entrenched, as it is in Armenia. Armenians have often been called people of the cross and their land; the land of the cross. Wherever you go, thousands of khachkars, or Armenian cross-stones, pervade the mountainous conscience of the world’s oldest Christian nation, providing a rare glimpse into the art of Armenian spiritual expression.

Starting from the 4th century, the conversion of Armenians, and the instatement of Christianity as a state religion in AD 301, issued a new era of national consciousness. Thus placing the cross in the center of Armenian iconography. The results of which have left many bewildered, in their own times untill today. When crusaders ventured into the highlands of Armenia they inevitably came in contact with Armenian cross veneration and their intricate designs. The Armenian Kingdom of Cilicia was a strong ally of the European Crusaders, and saw itself as a bastion of Christendom in the East. The European Crusaders borrowed know-how, such as elements of Armenian castle-building, art and church architecture. During the reign of Constantine I, the First Crusade took place. An army of Western European Christians marched through Armenian Highlands and Cilicia on their way to Jerusalem. The Armenians in Cilicia gained powerful allies among the Frankish Crusaders, whose leader, Godfrey de Bouillon adopted the “Jerusalem cross” design from Armenian iconography of the time.

Armenian aid to the Crusaders was described by Pope Gregory XIII in his Ecclesia Romana:

“Among the good deeds which the Armenian people has done towards the church and the Christian world, it should especially be stressed that, in those times when the Christian princes and the warriors went to retake the Holy Land, no people or nation, with the same enthusiasm, joy and faith came to their aid as the Armenians did, who supplied the Crusaders with horses, provision and guidance. The Armenians assisted these warriors with their utter courage and loyalty during the Holy wars.”

The friendly relationship between the Armenians and Crusaders was cemented with intermarriages frequently occurring between them. Before becoming King of Jerusalem and establishing the first Crusader state (which adopted that symbolic cross), Godfrey’s brother Baldwin of Boulogne was first Duke of Edessa (Armenian Urha, Urfa), which he became due his adoption as the son of Armenian Prince Toros of Urha. Baldwin also wed the daughter of Prince Toros, making her the first Queen of the Kingdom of Jerusalem.

The kingdom of Armenian Cilicia had its origins in the principality founded c. 1080 by the Rubenid dynasty, an offshoot of the larger Bagratid family, which at various times had held the thrones of Armenia and Georgia. The Armenian royal house of Bagratuni (Georgian Bagrationi) later established themselves as rulers of Iberia (modern Georgia) spreading the usage of Jerusalem cross into Georgia in the 14th century.

The medieval monk Thomas à Kempis, on the subject of the Cross, once remarked, “In the Cross is salvation; in the Cross is life; in the Cross is protection against our enemies; in the Cross is infusion of heavenly sweetness; in the Cross is strength of mind; in the Cross is joy of spirit; in the Cross is excellence of virtue; in the Cross is perfection of holiness….”   Since 2010, Armenian cross-stones, their symbolism and craftsmanship are inscribed in the UNESCO list of Intangible Cultural Heritage.

Let us look at some early examples of Jerusalem cross in Armenia.

The Cathedral of Talin is a seventh-century Armenian cathedral in the town of Talin, Armenia.

Nor Varagavank monastery (12th century), with Jerusalem cross carved on the walls.

Nor Varagavank monastery (12th century), with Jerusalem crosses carved on the entrace

Medieval Armenian cross-stone (Khachkar)

Medieval Armenian cross stone

Havuts Tar Monastery 11th century.

Medieval-cross-stone in armenia

Very old Armenian cross-stone.

St. James cathedral (12th century) Khachkar Armenian church in Jerusalem

Gndevank Monastery (10 century) cross-stone

Khachkars of 4th century Geghard Monastery – Armenia

Avazan Cave-Church (4th century) – Geghard Monastery – Armenia

Geghard Monastery (4th c.) – Armenia

Arates monastery (8th century) khachkar

Geghard monastery cross-stone

Geghard monastery cross-stone

Armenian Khachkars of Artzap

Armenian Khachkar of Artzap

Medieval Armenian cross-stone of Atrpatakan Diocese in Iran

Early Armenian khachkar

Stonework_at Armenian St. James Cathedral (12th century) in Jerusalem

Early medieval Armenian cross stone

Yeghagnatsor Herher, St. Sion Khachkar built in the 14th Century

Cross-stones or khachkars at the 9th century Armenian monastery of Sevanavank.

Khachkar 15th century

Coin of Hetoum II, Armenians of Cilicia

Let’s also look at some historic Armenian flags.

Flaf of Cilician kingdom 1344

Flag of Corycus of Cilicia

Cilician flag acording to European sources

Flag of prince Rouben

Flag of Sebastia

Military ensign kingdom of Artsakh

Flag of Kingdom of Artsakh

Sources:

“Cilician Kingdom”. Globe Weekly News. Retrieved 2009-12-28.

http://en.wikipedia.org/wiki/Armenian_Kingdom_of_Cilicia

Article from Armenian Weekly – by Matthew Karanian 

For the first time since 1915, the Armenian Church performed the rite of baptism at the Church of the Holy Cross (Sourp Khatch) on Aghtamar Island in Lake Van.

A crowd of pilgrims gathers outside the Church of the Holy Cross at Aghtamar, following the first baptism at the church since 1915. (Photo by Matthew Karanian)

Two adults and three youths, including a boy from Armenia named Van and three Armenians from the town of Van, were baptized. The identity of the fifth person to be baptized wasn’t immediately clear. She had made her way to the altar during the ceremony and announced that she wished to be baptized. The church honored her impromptu request.

The five baptisms were conducted on Sept. 8 at the conclusion of a church service—itself a rare event at Aghtamar—that had drawn more than 1,000 visitors from around the world. The Divine Liturgy, which Armenians refer to as the Badarak, has been performed only once each year at Aghtamar since 2010, after a genocide-induced hiatus of 95 years.

Bartev Karakeshian, a parish priest from Sydney, Australia, was among six visitors from his parish who made the pilgrimage to Aghtamar for the ceremony.

“We came just for this event,” he told me. All 6 people in his group had traveled 25 hours solely for the purpose of attending the Aghtamar ceremony as pilgrims. But when Father Bartev arrived at Aghtamar, the other clergy recognized him as a former member of the Istanbul Armenian community, and they invited him to participate in the ceremony. So, he said, “I read the confession, and gave the communion.”

Clergy gather in the courtyard outside the Church of the Holy Cross at Aghtamar following the Badarak on Sept. 8. (Photo by Matthew Karanian)

A photograph of him standing at the altar and reading the confession appeared in a major Turkish daily newspaper the next morning. The daily newspaper of Van printed a photograph of Father Bartev administering communion. For a moment, and by chance, Father Bartev had become famous.

In Turkey, press coverage of the baptisms, both before and after the ceremony, appeared to be matter-of-fact. The media largely announced the event without an expression of opinion.

But some in Turkey were opinionated, and a small group of Turks protested the baptisms on the morning of the event. Turkish police, who had a significant presence on and around the island of Aghtamar, did not allow the protesters to board boats to the island. The day concluded peacefully, without any significant incidents, and the protests of the Turkish group went unheard by most.

Rosine Dilanian was one of the six Armenians who traveled to Aghtamar from Sydney. This was the first trip to Aghtamar for each person in her group. “This was a dream for us,” she said. “We have all been to Armenia, but not this part of Armenia,” she added.

Sourp Khatch at Aghtamar Island

I spoke to groups of pilgrims on the island after the ceremony. I encountered Armenians from Yerevan and Istanbul who had traveled here expressly for this event. I met the group from Australia. I also spoke with a woman from Los Angeles who, as with the others, had traveled to Aghtamar solely because of the Liturgy. Raffi Hovhannissian, the presidential candidate and former Foreign Minister of Armenia, was also present.

The Armenians whom I met from Yerevan had traveled through Georgia to get past the closed Turkish-Armenian border. The Armenians from Istanbul told me, through an interpreter, that they couldn’t speak any Armenian. They explained, in Turkish, that they had flown to Van from Istanbul for the ceremony and that they would stay just one night.

By late afternoon, most of the Armenians appeared to have left the island, and the remaining visitors were Kurds, for whom Aghtamar is a picnic destination, rather than a holy site of great significance.

I watched the progression of the crowds all day long. I had been one of the first people on the island that day, at about 8 a.m. I departed on the last boat at 7 p.m.

During my 11 hours on the island, I enjoyed being able to publicly celebrate my heritage, and to exercise a privilege that is rarely available in the lands of historic Armenia. I had traveled here to do research and photography for a book about historic Armenia—a sequel, of sorts, to my current book, Armenia and Karabakh: The Stone Garden Travel Guide.

The Church of the Holy Cross is commonly known as Aghtamar because of its location on Aghtamar Island. The site was abandoned during the Armenian Genocide. During the decades that followed, this unique 10^th-century cathedral fell into ruin and was vandalized.

After ignoring the problem for nearly a century, in 2007 the Turkish government completed repairs to the cathedral. The building was opened as a museum, and since 2010 the Armenian Church has been allowed to conduct a Divine Liturgy, or Badarak, once yearly. The ceremony that was conducted on Sept. 8 was the fourth that has been allowed since 1915.

Two young women from Van are baptized at Sourp Khatch, the Church of the Holy Cross, at Aghtamar on Sept. 8. Three others were also baptized that day during the same ceremony. (Photo by Matthew Karanian)

The woman who was baptized on this day along with her two daughters was an Armenian living in Van. Her family had been forcibly converted to Islam after the genocide. She is one of the so-called “hidden Armenians” of the region.

“But they knew they were Armenians,” said Father Bartev, the pilgrim from Sydney. “They kept saying, ‘We are Armenians, We are Armenians.’” Among all of the Armenians at Aghtamar that day, their journey was the shortest, but also the most difficult.

Van, the teenage boy from Yerevan, was brought here to be baptized by his father. “His dream was to come to Aghtamar,” said Father Bartev.

The Liturgy began at 10:30 a.m. and lasted about two hours. The baptisms were conducted immediately following the Liturgy with a ceremony that lasted about 30 minutes. At the conclusion of the baptism, the clergy formed a processional outside to the courtyard, where they joined the pilgrims in singing hymns. The Liturgy was conducted by the acting head of the Armenian Patriarchate of Istanbul, Aram Ateshyan.

Several hours after the baptisms, the sun had stopped shining on Aghtamar and the last boat back to shore was ready to depart. All but a handful of the 1,000 visitors had long gone. As I boarded the boat back to Van, I anticipated another year-long hibernation of Armenian culture on Aghtamar. But I was happy that for one long day, the sun had shined bright.

Artifacts found in Dvin, ancient capital of Armenia

Dvin was one of the most ancient settlements of the Armenian Highland and an ancient capital of Armenia, traced back as far as the 3rd millennium BC. During the excavations of 1958, a settlement of Late Bronze and Early Iron age period was discovered under the citadel of Dvin. Excavations revealed ancient workshops and worship structures from the beginning of the 1st millennium BC, with a metal workshop and four sanctuaries. The latter were large structures that had stone bases and walls made of unburnished clay. Flat roofs rested on wooden columns. Astonishing altar stelae of complex compositions, with traces of “eternal” fire and mostly black-polished utensils used at ceremonies were placed inside these sanctuaries built in the architectural traditions of Pre-Urartian (Araratian) dwellings. In the first half of the 8th century BC, Dvin and numerous settlements of the Ararat Valley were ruined due to invasions. Traces of a great fire and ruins that took place in this period are clearly seen from excavations in Dvin. According to UNESCO Dvin was also the sight of a 6th century BC. fortress.

Drawing of the central square of the ancient Armenian capital city of Dvin. The main cathedral of S. Grigor (3rd-5th century), with a small church of S. Sarkis to the right (6th century), and the residence of the Catholicos on the left (5th century).

From the first half of the 4th century, Dvin was the primary residence of the Armenian Kings of Arshakuny dynasty and the Holy See of the Armenian Church. King Khosrov II built a palace (in 335 AD.) on the site of an ancient settlement making Dvin the capital of Armenia and subsequently the seat of the Catholicos. The city grew rapidly reaching a population of over 100.000. Dvin prospered as one of the most populous and wealthiest cities east of Constantinople. Dvin quickly turned into a regional economic center, a meeting-point of trade routs from east and west. Six trade routes started from Dvin, which connected the city with Iran, Iraq, Assyria, the Byzantine Empire and countries of the Mediterranean basin. Goods manufactured in the renowned workshops of these countries were imported into Dvin. Production of the craftsmen of Dvin (pottery and textiles) was exported far beyond the borders of the country. It was the center of craftsmanship and transit commerce. In the central district of the city the Armenian Patriarch’s residence was situated with its churches and patriarchate. The city was situated on a hill, on top of which stood the old Citadel and the adjacent buildings. The city had defensive walls formed of two layers, and a temple tower. 

Ruins of Dvin ancient settlement

After the fall of Arshakuny dynasty, Dvin still remained the largest city of Armenia. At the end of 7th century, as a result of Arab invasions, Dvin and most of Armenia came under the power of the Arab Caliphate. The Arabs formed an administrative unit of Armenia, whose center was Dvin. From the beginning of the 8th century, during the Arab rule, Dvin was again a prosperous free-trade city of crafts and goods. Armenian and foreign written sources call Dvin the “Great Capital”. Despite the fact that Dvin was a battleground between Arabs and Byzantine forces for the next two centuries, in the 9th century, it was still a flourishing city. In 1236 Dvin was invaded by Tatar Mongols. Though It was destroyed and robbed, it managed to survive one more century. The last time the city of Dvin had been mentioned was in one of the Georgian chronicles along with other ruined cities. At the site of the ruined city several small villages were built which have survived until present days.

Dvin was the birthplace of Najm ad-Din Ayyub and Asad ad-Din Shirkuh bin Shadhi, Kurdish generals in the service of the Seljuks; Najm ad-Din Ayyub’s son, Saladin, was the founder of the Ayyubid dynasty of Egypt. Saladin was born in Tikrit, Iraq, but his family had originated from the ancient city of Dvin.

The archaeological sites at Dvin are inscribed in UNESCO. Numerous wonderful artifact uncovered at the sight attest to the high level of craftsmanship practiced by the ancient inhabitants of Dvin.

Small pitcher with an image of a musician 11th c., Dvin, glass

Vessel with zoomorphic handles, green, glazed12th-13th cc., Dvin, clay

Capital with the high relief of mother and child, Dvin 5th 6th cc

Capital with the crucifixion scene and the image of st. George

Glazed dish Dvin 12th 13th c

Glazed tray from Dvin 12th 13th c

Glazed tray from Dvin 9th c

Glazed dish from Dvin 11th-12th c

Glazed dish from Dvin 11th-12th c

Dish 9th-10th cc., Dvin, clay

Small pitcher, engraved, with one handle, Dvin 9th – 11th cc.

Dish with an image of an eagle, Dvin, 12th-13thc

Dish with an image of a winged Sphinx 11th-12th cc., Dvin

Fragment of a stamped karas-vessel band with lion images10th-11th cc., Dvin, clay

Cover of a karas-vessel or tonir (big jar dug in the earth in which fire is made, used for baking bread)9th-13th cc., Dvin, clay

Pitcher, red-polished11th -12th cc., Dvin

Karas, red-polished with ornamented bands10th-11th cc., Dvin, clay

Stone head with Armenian tiara, ca. 1st century A.D., from Dvin

Ruins of Dvin ancient settlement

Capital of S. Grigor Cathedral. 4th c AD.

St. Harutyun Church in Dvin was built in 2000

Sources:

http://whc.unesco.org/en/tentativelists/8/

http://en.wikipedia.org/wiki/Dvin

http://www.noyantour.com/sights/dvin.html

http://www.historymuseum.am/expositions/?id=15&lang=eng

http://www.historymuseum.am/expositions/?id=3&lang=eng

http://www.planeta.am/?module=article&utility=show_tour&id_article=125&lang=eng&id_category=8&type=places

The Armenian Church compound built in the center of Moscow occupies territory of 1.32 hectares. The construction work based on a new design commenced in 2006. The compound comprises the Cathedral, a small Saint Cross church, the building of the Diocese administration, reception and conference halls, and a museum. The structure is built in the traditions of the Armenian architecture. The Cathedral is built of the rose-colored tuff, while the other structures – in light apricot color tuff. The tuff has been delivered from the town of Ani. The gem of the compound – Cathedral of rose-colored tuff – is girded with crosses, statues and Armenian letters.

New Armenian cathedral in Moscow, Russia.