Hishatakaran - Հիշատակարան

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The historic village of Kotor in the Kashatagh (Karvachar) region is located on the bank of one of the main right tributaries of the Dutkhu River. The toponym Kodri (Kotor) has come down to us in distorted and Islamized forms, such as Kothur and Ghoturli.
The earliest known reference to the village dates to 1259. It has been preserved in a three-line inscription carved in the central arch of the eastern wall of the domed church of Dadivank: «Ես՝ Յովանէս երէց Կոդրեցի, իմ հալալ արդեամբք միաբա|նեցա Ս(ուր)բ ուխտիս եւ սահմանեց(ին) ինձ ի յայտնութե(ան) ճրագալու|ցին ։Ա։ (1) պատարագ, ով խափանէ իմ մեղացս տէր (է) առաջի Ք(րիստոս)ի, ՉԸ (1259)».

Կոտոր, Կոդրի բերդ | Հիշատակարան Հայկական մշակութային ժառանգության

https://www.inalco.fr/actualites/retour-sur-le-colloque-histoires-gravees-dans-la-pierre-vimagir-patmowtyownner-co?fbclid=IwY2xjawPjWwVleHRuA2FlbQIxMQBzcnRjBmFwcF9pZBAyMjIwMzkxNzg4MjAwODkyAAEeSHjiVYLUF9ES2NkD76_uD-VfaJCya4v_FeRdrL2ng_imCCAo4883lCqojRA_aem_tv_T3CNuIGZnUkpgJ8tO0Q

Togh, chapel-mausoleum of the Meliks of Dizak. 🔗 https://hishatakaran.org/hy/documents/240

🇫🇷🇦🇲 A l'Institut national des langues et civilisations orientales à l'occasion du colloque consacré au poète arménien Avetik Isahakyan.

➡️ La langue arménienne résonne dans ces murs depuis 1799.🇫🇷🇦🇲
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🇫🇷🇦🇲 Փարիզում` Արևելյան լեզուների և քաղաքակրթությունների ազգային ինստիտուտում հայ բանաստեղծ Ավետիք Իսահակյանին նվիրված գիտաժողովի ժամանակ։

➡️ Հայերենը արձագանք է գտել այս պատերի ներսում 1799 թվականից ի վեր։ 🇫🇷🇦🇲

Mataghis, Surb Yeghishe Church

The Church of Surb Yeghishe (Saint Yeghishe) is situated on the southeastern edge of the old quarter of Mataghis village, in the Martakert District. According to the construction inscription, the building was commenced in 1892 and completed in 1898.
The ethnographer and folklorist Bishop Makar Barkhudaryants provides one of the earliest written accounts of the settlement and its newly built, yet unconsecrated, church:
“Mataghis village. Founded on the left bank of the Tartar River, a little above the Paravi Bridge. The village lies in a deep gorge, surrounded on almost all sides by high mountains, while the Tartar flows below, murmuring and roaring. The inhabitants are indigenous; the land belongs to the crown, scarce and of limited fertility. The church is newly constructed, half-finished, and not yet consecrated; length 15.5 m, width 8.5 m. The priest comes from Varnkatagh. 35 households, 90 men, 75 women.”

Mataghis, Surb Yeghishe Church | Hishatakaran Armenian cultural heritage

Sarushen, The Church of Pirumashen

The church is located about 1.5 km northwest of the village of Sarushen, on the right side of the Stepanakert–Hadrut road, within the area of the former settlement of Pirumashen. Since the name of the church is not known, it has conventionally come to be called after the name of the settlement. According to Nikoghayos Ghahraman-Kevkhoyan (Artsakh-born), the church was built in the year 1554 AD (according to the Armenian calendar ՌԳ ), simultaneously with the Holy Savior Church of Sarushen. However, no construction inscription confirming this date has survived on the present structure. Embedded in the church walls are numerous khachkars of similar design, nine of which bear inscriptions. Yet, only the khachkar placed in the northern niche of the altar is dated — to the year 1615 AD.
In the 17th century, the church was rebuilt on the site of the earlier one constructed in 1554. What is remarkable is that many khachkars and tombstones from much earlier periods, mostly dating to the 14th–16th centuries, are embedded in the walls of the current church. The khachkars belonging to an earlier period were most likely inserted into the walls during the reconstruction of the 17th century.
According to preserved information about the Pirumashen settlement and church: “In the 16th century, when the Turkish invaders entered Karabakh, they gathered the inhabitants of Pirumashen, locked them in the church, and burned it.” Another source confirming this historical account is provided by architect Samvel Ayvazyan: “Another confirmation of this was conveyed to us in 2014 by the mayor of Sarushen. During 1970–73, while building a farm adjacent to the church (on its western side), bulldozing uncovered a pile of mixed human bones, which he personally witnessed.”

Սարուշեն, Փիրումաշենի եկեղեցի | Հիշատակարան Հայկական մշակութային ժառանգության

Togh, Tezh (Tʻezh) Church

The Tezh Church is located on the summit of Mount Toghasar, on a rocky plateau between the villages of Tog and Mets Tagher in the Hadrut region, within the area of Ktish Fortress. At the foot of the fortress rock lies the famous Gtich Monastery.
The period of the church’s construction coincides with the 9th century, when the Ktish Fortress acquired the role of an important military-political stronghold. The fortress was one of the key southern centers of the rule of the Aranshahiks of Artsakh. In 853, Prince Esayi Abu Musē of Dizak fortified himself there for about a year, resisting the Arab commander Bugha.
According to tradition, during the first assaults on the fortress, Bugha, enraged by his defeat, ordered the sanctuaries of Gtichavank to be destroyed. In response to this act of desecration, Prince Esayi commanded his builders to construct a new church on the cliff, directly opposite Gtichavank and in full view of the enemy. Since the construction was carried out in the midst of fierce battles, the church came to be called Tezh (“Fervent/Fiery”).

Տող, Թեժ եկեղեցի | Հիշատակարան Հայկական մշակութային ժառանգության

Talish, Surb Amenaprkich [Amenapʻrkichʻ] (Holy All-Saviour) Church

In the central part of the village of Talish, in the Martakert district, between the neighborhoods of Khlapants and Yeri, is located the Holy All-Saviour Church. Historical information about the church is very scarce.
Historical data about the church are scarce. Notably, the ethnographer and folklorist Bishop Makar Barkhudaryants mentions this structure:
“… the church is newly built, constructed at the expense of the community, resting on four massive columns, measuring 21.85 meters in length and 13 meters in width, with two doors on the southern and northern sides, and one priest.”1
The building has a rectangular plan, a three-nave vaulted hall, whose massive and strictly symmetrical structure emphasizes the serene grandeur of the interior space. The vaults of the relatively narrow side naves are anchored to the wall piers of the northern and southern walls and to the arches rising from four central pillars. Between them soars the central nave, wider and higher, whose vault rests on the same pillars and on the arches springing from the two wall piers of the sanctuary. This symmetrical and harmonious system not only provides the structural stability of the hall but also creates a bright, spatially open, and impressive environment.

Talish, Surb Amenaprkich [Amenapʻrkichʻ] (Holy All-Saviour) Church | Hishatakaran Armenian cultural heritage

Karmir gyugh (Drnvarz [Dṛnavarz]), cemetery of Surb Astvatsatsin (Holy Mother of God) Church, Tombstone № 4

In the cemetery of Surb Astvatsatsin (Holy Mother of God) Church in Karmir Gyugh (Drnavarz), beneath the southeastern wall, a large table-shaped tombstone carved from a single block of stone has been preserved. It features a prominent cornice and rests on a low, wider pedestal that echoes the cornice’s molding. An eight-line inscription is engraved on the southern face of the tombstone. Remarkably, the inscription begins on the upper band of the cornice and continues onto the southern side of the stone, filling the entire surface:
«Տ(ապան)իս ամփոփի մարմին լուս[ա]հ[ո]գի վաղ[ա]թ[ա]ռամ | Խանումին դստեր դռնավարզեցի Յոhաննիսի Երեմե|անց եւ ամուսնոյ Իսրայէլ ք[ա]հ[ա]ն[ա]յին Տ[է]ր Պողոսե[ա]ն Տ[է]ր Մանու|էլե[ա]նց որ ձեռնադր[ու]եց[ա]ւ ք[ա]հ[ա]ն[ա]յ ի 5 սեպտեմբ[եր] 1870 ամի ծնուն|դն ս[ո]ր[ա] եղեւ ի 1850 եւ վախճանն ի 1871 ամի ի 8 ապրել ի | թողեալ զ երկուս երա(խ...)ա Դանիէլ եւ Մինայ խանում | յաջողու[թեամ]բ Տ[եա]ռն յիւ․․․․ ․․․ր[․․․]տի ամփոփիչ | ի ներքոյ տ[ա]պ[ա]նիս ․․․ Իսրայէլ ք[ա]հ[ա][ն[ա]]յ[ի]ն»։
(Within this tomb are interred the remains of Khanum, of blessed memory, prematurely departed, daughter of Yohannis Eremeants of Dṛnavarz, and of her husband, Priest Israyēl (Israyēl kʻahanay), Tēr Poghos of the Tēr Manuēleants, who was ordained priest on September 5, 1870. He was born in 1850 and passed away on April 8, 1871, leaving two children, Daniēl and Mina Khanum. By the grace of God, ... Priest Israēl is likewise laid to rest beneath this tomb.)
The inscription is partially damaged on the upper left corner of the cornice and in the central area of the southern face. The two narrow lateral faces of the tombstone are decorated with carvings, while the northern face has not been preserved.

Of particular interest is the composition carved on the eastern face beneath three arched niches. In the central niche, on a pedestal symbolizing Golgotha, stands a large flowering cross with trefoil-ended arms. Within the square medallions of the two adjacent, ornamented arched niches are, on the left, a carved female figure, and on the right, an entirely unusual cruciform composition accompanied by a processional cross-staff. The figure on the right is depicted standing upright, full-length, hands clasped before the abdomen, clothed in a long, pleated garment. Especially striking and extraordinary is the female figure’s haloed head, in which the face is replaced by a nine-petaled, rose-like flower.
Above the central arched niche of the tripartite composition, outside the circular frame, is a depiction of an angel—or a bird-like spirit figure—with wings outspread. According to the aforementioned inscription carved on the tombstone, the grave contains the remains of, prematurely departed, daughter of Yohannis Eremeants of Dṛnavarz, and her husband, Priest Tēr Poghosean Israēl (Israēl kʻahanay) of Tēr Manuēleants : «դռնավարզեցի Երեմեանց Յոhաննիսի դստեր և իր ամուսնու Տ[է]ր Մանու|էլե[ա]նց Տ[է]ր Պողոսե[ա]ն Իսրայէլ ք[ա]հ[ա]ն[ա]յի աճյունները».
On the eastern side, a pair of drooping bifurcated flowers are carved within a vase, arranged in an almost symmetrical, mirror-like composition.

Կարմիր գյուղ (Դռնավարզ), Սուրբ Աստվածածին եկեղեցու գերեզմանոց, տապանաքար № 4 | Հիշատակարան Հայկական մշակութային ժառանգության

Patara, Otska monastery, khachkar № 1

The khachkar is located on a sloping hillside southwest of Otska Monastery. The precise original placement near the church is unknown. The monument, rectangular in shape, is carved from grey sandstone. The lower section preserves a protrusion intended for anchoring it into a base.
The central composition is framed on three sides by a lavish ornamental band, at the center of which stands a blossoming main cross with trilobed arm-ends. From the base of the fully ornamented and interlace-patterned cross, traditional stylized palm branches curl upward to the left and right. At the base, a small rosette resembling a flower can be discerned. Within the niche of the cross is a ribbon-like braided border. The entire surface of the khachkar is moss-covered, making the rich decorative details difficult to discern.

Պատարա, Օծկա վանք, խաչքար № 1 | Հիշատակարան Հայկական մշակութային ժառանգության