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Temple architecture of Armenia. Architecture of ancient armenia Armenian church architecture

), which, in addition to ensuring the vital activity of cities, were part of their defensive system.

The masterpiece of the ancient architecture of Armenia is Garni, built by the Armenian king Trdat I (54-88) in 76, as evidenced by his inscription in Greek found there.

In addition to the cities proper, architecture also developed in individual princely possessions, fortresses, and especially church complexes, which, experiencing rapid development, became the cultural centers of their time. In the country recently liberated from the Arab yoke, relatively small buildings were first built, the earliest of which are known in mountainous Syunik, on the coast of Sevan.

The first churches built in the 9th century reproduced the compositions of three-apse and four-apse cruciform in terms of the central domed churches of the 7th century (two churches built in 874 on the island of Sevan - Sevanavank and Hayravank). However, in other structures of the same type, an addition of corner aisles is observed (Shoghakavank monastery, 877-888), as well as a tendency to include these aisles in the overall composition of structures (Kotavank and Makenyats monasteries). The domed composition of the 7th century with four free-standing pylons was used in the construction of the Pogoso-Petros temple in Tatev (895-906), and the corner walls of two additional aisles replaced the dome-bearing pylons. The result of such a creative approach to the compositional task was the construction main church Karakop monastery in Vayots Dzor (911), in which there are no pylons bearing the dome, and the dome rests on the corner walls of the four limits. In 903 the church of Kotavank was built, the church of Byurakan belongs to the first quarter of the 10th century, in 936 the domed temple of Gndevank was built in the Gavar of Vayots Dzor, at the end of the 10th century - the church of Makenyats.

The architectural school of Ani-Shirak, which developed on the possessions of the Bagratids (the central possession of Shirak Gavars), becomes more fruitful. The capital of the Ani Bagratids was originally Bagaran, later - Shirakavan, where at the end of the 9th century, following the example of the Aruch temple (VII century), King Smbat I erected a new temple. Later in Kars in the 940s. King Abbas builds a central domed temple. One of the classic examples of the Ani-Shirak school of architecture is the Marmashen church, the construction of which began in 988 and was completed at the beginning of the next century.

In the X-XI centuries. with the spread of the sail structure, the faceted shape of the dome drum gives way to a round one; while the domes are often crowned with an umbrella-shaped covering. In the same period, under the influence of the people's dwelling - glkhatuna - the original centric form of covering monastic buildings - gavits (gavits - a kind of church vestibules that performed various functions: tombs, places for parishioners, halls for meetings and classes) was developed.

fortresses


Amberd fortress, 1026	Fortress of Tygnis, 9th century	City walls of Ani, X-XI centuries

In the middle of the 10th century, the Tashir-Dzoraget school of architecture developed: in 957-966. the monastery of Sanahin is being built, in 976-991. Queen Khosrovanush and his youngest son Gurgen founded Haghpat Monastery - one of the largest architectural and spiritual centers of Armenia. Almost all architectural types of the 7th century were realized in the temples of the 10th century, but Armenian architects especially often turned to the structure of domed halls. In the architecture of the 10th century, the composition of the vestibules - gavits begins to take shape. Armenian architects of the 10th century enjoyed international recognition.

Until the middle of the 11th century, Armenian architecture developed rapidly in Ani. Among the monuments of other regions of the country, the Kecharis Monastery (1033), the Church of St. Virgins in Bjni (1031), Vagramashen (1026), Bkheno Noravank (1062), Vorotnavank (1007) and some others. At the beginning of the 11th century, the monastery of Varagavank and Khtskonk (1029) were built in Western Armenia.

The development of stone civil buildings is closely related to the development of monastic complexes, wonderful examples architectural ensembles. A significant place in them was given to residential and utility buildings, as well as such secular buildings as refectories, schools, book depositories, hotels, gavits (monasteries in Sanahin, X-XIII centuries, in Haghpat (X-XIII centuries).

Interior of Geghard, early 13th century

Secular buildings in the 12th-14th centuries had a particularly strong influence on Armenian architecture. The original four-pillar halls and pillarless rooms with ceilings on intersecting arches stand out, which are especially characteristic of the gavits widely built in monasteries. Four-pillar gavits were most often square in plan with arches thrown between the columns and walls. In the center, on four columns, a dome or tent is made with a round opening at the top (gavit in Sanahin 1181).

In 1188 on the spot old church Getik Mkhitar Gosh founds a new building - the cross-domed church Nor Getik or Goshavank. Construction of the main church of St. Astvatsatsin (Virgin Mary) is carried out in 1191-1196. Hysn architect.

Along with the construction of well-maintained highways, the construction of bridges became widespread, as evidenced by the construction of a single-arch bridge in Sanahin across the river. Debed in 1192

Pillarless halls with ceilings on intersecting arches are an outstanding invention of Armenian architects, in which the original constructive system made it possible to build a new type of interior. Bright plasticity and main articulations here are entirely formed by structural elements that create a clear and logical tectonic structure of the centric rib vault; which was the main structure and main decoration of the spacious hall. A light lantern in the form of a dome or a tent, arranged above the square of crossed arches, enriched the composition, giving it harmony and vertical aspiration. A characteristic example is the Great Gavit of Haghpat Monastery (1209). In his composition, the final "dome" itself is a system of intersecting arches carrying a light lantern.

Along with monastic buildings, during the period under review, cities were intensively built up and improved. Public and communal buildings were developed: caravanserais, baths, industrial and engineering structures: water mills, irrigation canals, roads, etc.

A new upsurge in Armenian architecture begins in the last quarter of the 12th century under the rule of the Zakarians. Monuments of the end of the XII - the first quarter of the XIII century show the continuity of the development of architectural traditions, despite more than a century of Seljuk yoke. New style features developed in X-XI centuries are completely preserved, decorative methods become more subtle. Church complexes from the XIII century begin to expand with new buildings. Among the largest and most famous architectural monuments of the early XIII century are Harichavank (1201), Makaravank (1205), Tegher (1213-1232), Dadivank (1214), Geghard (1215), Saghmosavank (1215-1235), Hovhannavank (1216), Gandzasar (1216-1238), etc. Elements of building church ensembles, in addition to the actual gavits, were also gavits-mausoleums, libraries, bell towers, refectories, reservoirs and other memorial buildings.

Gtchavank (1241-1246), Khorakert (1251), by the end of the 13th century Tanade (1273-1279) and Haghartsin (1281) belong to the middle of the 13th century.

The architecture of the monasteries received particular development in the 13th century. There were very diverse principles for the planning of monastic complexes. While maintaining the typology of the temples, their proportions were changed, in particular, the drum, facade tongs and tent were significantly increased. Gavits are built with very diverse spatial solutions. The outlined scheme of the vault of the central cell preserved on the southern wall of the gavit of the Astvatsnkal monastery is considered to be the earliest among the known medieval architectural working drawings.

In the XIII century, among the architectural schools, Lori, Artsakh and Syunik stand out, from the end of the same century also Vayots Dzor. Vayots Dzor becomes one of the centers of Armenian culture at the end of the 13th - the first half of the 14th century. Gladzor University also operated here, and where a separate direction of the Armenian miniature school developed. Such architectural monuments as Noravank (1339), Areni Church (1321), Zorats (no later than 1303) and others were built in Vayots Dzor.

Prominent architects, stone craftsmen and artists of the era - Momik, Poghos, Siranes (gavit of the Arates church, 1262, Orbelyan family tomb, 1275) and others.

In the XII-XIV centuries, the buildings of the princely mausoleum-churches developed (the Church of Yeghvard, 1301, Noravank, 1339, Kaputan, 1349). At the same time, the foreign yoke brought the country's economy into a catastrophic situation, the emigration of the population increased, and the construction of a monumental type almost stopped. In the 12th-14th centuries, architecture flourished in the Kingdom of Cilicia, where the traditions of classical Armenian architecture were combined with features of Byzantine, Italian, French art and architecture. The development of architecture was largely due to the development of Armenian cities, which became centers for the development of secular urban architecture. For Armenian architecture, the construction of port cities is a new phenomenon. The principles of building mountain towns and villages were basically the same as in Armenia proper.

Gallery. VIII-XIV centuries

Architecture of Ani

In the IX-XI centuries. on the territory of Armenia, an independent state of the Bagratids arises with its capital in Ani. The architecture of this time continues to develop the principles of architecture of the 7th century. Centric and basilic structures continue to be developed in religious buildings. In centric buildings, the tendency to unite the interior around the central axis, the dominance of the under-dome space in the traditional schemes of the cross-domed church and the domed hall is becoming more and more definite. The proportions of the temple are drawn out. Of great importance is decorative decoration, stone carving (the Church of Gregory in Ani, the end of the 10th century; the Church of Arakelots in Kars, the middle of the 10th century).

The development of the domed basilica is illustrated by the Cathedral of Ani, built by the outstanding Armenian architect Trdat. Its construction began under Smbat II in 989 and was completed during the reign of Gagik I in 1001. The cruciformity is distinguished in the structure of the temple, which indicates the influence of the cross-domed system on the composition. The middle and transverse naves of considerable height (20 m) dominate the interior and facades. The desire for plastic richness was manifested on the facades - in an elegant decorative arcature, and in the interior - in a complex profile of beam-like columns, emphasizing the vertical aspiration of divisions, which also corresponds to the lancet shape of the main arches. The noted details (shooting, vertical dissection of abutments, arcade, etc.) to some extent anticipate the methods of Romanesque and early Gothic buildings that developed somewhat later in European countries.

In fact, Armenian architecture during the XV-XVI centuries developed in the places of compact residence of Armenians on the territory of Russia, Georgia, Ukraine, Crimea, Poland.

Since the second half of the 17th century, relative peace has been observed in Armenia, after a three-century break, conditions are being created for the development of national architecture. Construction is developing mainly in three directions: 1) the restoration of old churches and temples, 2) the construction of new ones, 3) the development of existing ones at the expense of new structures. Significant construction work is underway in Vagharshapat, the main cathedral and the church of St. Gayane. New church buildings were built according to the principles of Armenian architecture of the 4th-7th centuries - domed basilicas, domed halls and especially three-aisled basilicas. Three-nave basilicas of the 17th century, unlike their early medieval counterparts, are simpler, without much decorative luxury, often made of poorly processed stone. Typical examples of the architecture of the era: the churches of Garni, Tatev (1646), Gndevaz (1686), Yeghegis (1708), Nakhichevan (St. Mother of God in Bist (1637), St. Shmavon in Farak (1680), St. Gregory the Illuminator in Shorot ( 1708)) and others.

In the 17th century, relatively few domed churches were built. The structure of the domed hall had big church Khor Virap (1666) and Shoghakat (1694) of Etchmiadzin. Domed basilica churches were built mainly in Syunik and Nakhichevan. During this period, the main building material was basalt, the use of which was costly. For this reason, simpler materials are starting to be used, mainly brick.

Gallery

XIX century. Early 20th century

In the 19th century, the urban planning and architecture of the cities of western Armenia (Van, Bitlis, Karin, Kharberd, Erznka, etc.) experienced minor changes. The accession of Eastern Armenia to Russia at the beginning of the same century created the conditions for an economic upsurge and a comparative development of architecture and urban planning. Cities partially (Yerevan) or completely (Alexandrapol, Kars, Goris) were equipped according to the canonical plans of the main layouts. The reconstruction and construction of cities developed especially at the end of the 19th and beginning of the 20th centuries, when the listed cities became the centers of the capitalist development of Armenia.

The history of Armenian architecture of the 20th century begins with the engineer-architect V. Mirzoyan. He designed the buildings of the Yerevan Men's Gymnasium on the street. Astafyan (now Arno Babadzhanyan Concert Hall on Abovyan St.), Treasury and Treasury Chamber (now a bank on Nalbandyan St.), Teachers' Seminary.

20th century

In 2005, the construction of the third building of the Central Bank of the Republic of Armenia began (architect L. Khristaforyan).

Armenian architects of the 21st century participate in international competitions. The Armenians distinguished themselves at the international competition for the construction project of one of the central quarters of Doha - the capital of Qatar. They took the second place (the Spaniards took the first place). Project authors: L. Khristaforyan (team leader), M. Zoroyan, G. Isakhanyan, V. Mkhchyan, M. Sogoyan, N. Petrosyan.

Notes

C. V. Trever. Essays on the history of the culture of ancient Armenia (II century BC - IV century AD). - M. L., 1953. - S. 187.
Armenians- article from the Great Soviet Encyclopedia (3rd edition)
Xenophon, Anabasis
Great Soviet Encyclopedia
Armenian soviet encyclopedia. - T. 6. - S. 338.(arm.)
Plutarch. Comparative Lives, Crassus, § 33
Plutarch. Comparative Lives, Lucullus, § 29
V. V. Shleev. General History of Arts / Under the general editorship of B. V. Weimarn and Yu. D. Kolpinsky. - M .: Art, 1960. - T. 2, book. 1.
Armenian Soviet encyclopedia. - T. 7. - S. 276.(arm.)
Treasures of the Armenian mountains - Sevanavank
M. Hakobyan. Armenian architecture through the ages
Al-Masudi "Gold mines and placers of gems" page 303
Armenian Architecture - VirtualANI - The church at Shirakawan
Armenian Architecture - VirtualANI - The Cathedral of Kars
Armenia // Orthodox Encyclopedia. - M ., 2001. - T. 3. - S. 286-322.
Cyril Toumanoff. Armenia and Georgia // The Cambridge Medieval History. - Cambridge, 1966. - Vol. IV: The Byzantine Empire, part I chapter XIV. - S. 593-637.:

Armenian architects enjoyed an international reputation; thus Odo the Armenian took part in the construction of the Palatine chapel at Aix and Tiridates of Ani restored the church of Holy Wisdom at Constantinople after the earthquake of 989.
Armenian Architecture - VirtualANI - The Monastery of Varagavank
Armenian Soviet Encyclopedia. - T. 1. - S. 407-412.(arm.)

The temple architecture of Armenia deserves special attention. Armenia is the country that was the first to adopt Christianity as the state religion, this happened already in the 4th century, which is why there are so many very ancient churches here. Almost every town and village has a church, and very often it dates back to the 4th-8th centuries.

It is difficult to confuse the Armenian Church with any other, even with the neighboring Georgian, not to mention Byzantine or, moreover, Russian. Their characteristic feature is a cone-shaped dome.

Haghpat Monastery. X-XIII centuries - With. Haghpat. This active monastery in the village of the same name Haghpat in the north of Armenia, 10 km from the city of Alaverdi. The Haghpat Monastery is a significant monument of urban planning of medieval Armenia, distinguished by the unity and compactness of the asymmetric layout, a beautiful silhouette on the mountainous terrain. Haghpat and Sanahin monasteries were included in the list of UNESCO World Heritage Sites in 1996.

Monastery Kobayr. XII-XIII centuries - With. Kober Kayaran. This is a medieval Armenian monastery. Located near the city of Tumanyan, Lori region of Armenia.

Monastery and fortress of Akhtala. 13th century - With. Akhtala. Monastery and fortress on a small plateau in the gorge of the Depet River (currently an urban-type settlement in the Lori region of Armenia). In the X century. The fortress of Ptgavank (Akhtala) became the most important strategic point of the Kyurikyan-Bagratid kingdom.

Church complex Sanahin. X-XII centuries -G. Alaverdi (v. Sanahin). a monument of Armenian architecture, included in the UNESCO World Heritage List. The monastery complex, founded in the 10th century, gained worldwide fame. Sanahin owned vast land, the number of brethren in the X-XI centuries. reached 300-500 people, among whom were scientists, cultural figures.

Odzun Monastery. 6th century - With. Odzun. It is located in the east of Gavar Tashir of the historical province of Gugark. The domed basilica of the Odzun Monastery, presumably dating back to the 6th century, has been preserved in the village. The church is located on the central hill of the village and is visible from almost anywhere in it.

Church of St. John in Ardvi, 17th century.

Goshavank, XII-XIII centuries - c. Gosh. Armenian medieval monastery complex in the Varazhnunik gavar of the historical province of Ayrarat. One of the largest cultural, educational and religious centers of medieval Armenia. The sources mention it as a seminary, a university, etc. Prominent cultural figures of Armenia studied and lived here.

Marmashen Monastery, X c. - With. Vahramaberd. Located 10 km northwest of the city of Gyumri in the village of the same name Marmashen. It was built in the X-XIII centuries in the Shirak Gavar of the Ayrarat province. The Marmashen Monastery consists of three places of worship. main temple located in the center of the courtyard and is the largest building, it was built of red brick and is a domed hall.

Karmravor Church, 7th century. The temple was built by priests Gregory and Manas. It is a small cruciform building with an octagonal drum on the roof.

Gayane, 630 - Vagharshapat (Etchmiadzin). The Armenian Church, located in the city of Vagharshapat in the Armavir region of Armenia, is part of the Etchmiadzin Monastery. Since 2000, the church has been on the UNESCO World Heritage List.

Tatev Monastery, IX-XVII centuries. - With. Tatev. This is an Armenian monastery complex in the Syunik region of Armenia, 20 km from the city of Goris. It is part of a large tourist complex, which also includes the Tatevi Anapat hermitage, the Wings of Tatev cable car, the Satani Kamurj natural bridge, the Satani Kamurj cave and many other attractions.

Tanaat Monastery, 5th c. - With. Aravus. It is located in the Vayots Dzor region, on a picturesque mountain range. The path leading to it is replete with numerous turns with sharp elevation changes. The monastery complex consists of two churches, a cemetery and the ruins of the ancient Gladzor University. It is composed of deep blue basalt, and therefore it is often called the "Black Monastery".

Tsakhats Kar, X-XI centuries - With. Artabuink.

Church of Zorats (XIV century).

Monastery of Arates. VII century.

Church of St. Karapet. Yeghegis.

Sevanavank Monastery. XVIII century. Located on the northwestern coast of Lake Sevan, Gegharkunik province, Armenia. The complex of buildings is located on the Sevan peninsula of the same name, which was previously a small island.

At the end of the 8th century, several monks settled on the island of Sevan, who built their cells and a chapel here. Due to the favorable position of the island, their number increased, and the active construction of the monastery began. To build walls in the rock around the island, a ledge was cut down, on which large stone blocks were laid. The wall encircled the island, and above it was built a watchtower with a gate. Then the monks built three churches, cells and outbuildings.

Hayravank Monastery. IX century. It is located near the village of Hayravank, on the western shore of Lake Sevan, Gegharkunik region of Armenia.

Geghard Monastery, XII-XIII centuries - With. Geghard. Geghard (literally - "spear") - a monastery complex, a unique architectural structure in the Kotayk region, Armenia. It is located in the gorge of the mountain river Goght (the right side of the Azat River), about 40 km southeast of Yerevan. Listed by UNESCO as a World Cultural Heritage site.

Church of Katoghike, XII century, Yerevan.

Armenian Apostolic Church- one of the oldest Christian churches. The first Christians appeared in Armenia in the first century, when two disciples of Christ - Fadey and Bartholomew came to Armenia and began to preach Christianity. And in 301, Armenia adopted Christianity as the state religion, becoming the first Christian state in the world.

The main role in this was played by St. Gregory the Illuminator, who became the first head of the Armenian Church (302-326), and the king of Great Armenia Trdat, who had previously been the most cruel persecutor of Christians, but a serious illness and miraculous healing by prayers, who had previously spent 13 years in Gregory’s prison completely changed his attitude.

Despite the constant wars and persecutions from the Persians, Arabs, the Mongol-Tatar yoke, and finally the Ottoman-Turkish invasion, the Armenians never changed their faith, remaining devoted to their religion.

During the 1700 years of Christianity, many temples were built in Armenia. Some of them were destroyed as a result of persecution, some were damaged by earthquakes, but most of the unique and ancient temples have survived to this day.

1. Tatev Monastery. We think many will agree with us that this is not only the most beautiful monastery, but also the temple complex leading in its energy and aura. You can talk about Tatev for a very long time, but it is better to come once and feel its magical power.

2. Haghpat Monastery. Just like in Tatev, you want to come to Haghpat again and again. And as one of the famous Armenian songwriters said, it is impossible to truly love Armenia if you have not seen the dawn over the Haghpat Monastery.

3. Noravank monastery complex. Surrounded by red rocks, Noravank is insanely beautiful in any weather.

4. Geghard Monastery. A unique architectural structure, part of which is carved into the rock. It is one of the most popular places among tourists.

5. Haghartsin Monastery. One of the most mysterious places in Armenia, the Haghartsin monastery complex immersed in the greenery of mountain forests. It is located not far from everyone's favorite Dilijan.

6. Makaravank monastery. Just like Haghartsin, it is surrounded by dense forests of the Tavush region.

7. Odzun Monastery. The recently restored Odzun Monastery is one of the ancient monasteries Lori region.

8. Cathedral Etchmiadzin. Built in 303, the cathedral is the religious center of all Armenians.

9. Khor Virap Monastery. Located at the foot of Mount Ararat, Khor Virap stands apart from all the temples, because. it was from here that the Christian era of Armenia began. The monastery was built on the site of a dungeon, where the first Catholicos of Armenians, Gregory the Illuminator, spent many years in prison.

10. Akhtala monastery. Another unique architectural structure of the Lori region.

11. Temple of St. Gayane. Located a few hundred meters from the Cathedral in Etchmiadzin. It is one of the best monuments of Armenian architecture.

12. Church of St. Hripsime. Another temple with unique architecture located in Etchmiadzin.

13. Vahanavank monastery. It is located near the town of Kapan.Surrounded by the stunning nature of the Syunik mountains, the monastery complex is the tomb of the Syunik kings and princes.

14. Sevanavank monastery complex. It is located on the peninsula of Lake Sevan.

15. Saghmosavank Monastery. It is located near the city of Ashtarak, on the edge of the gorge of the Kasakh River.

16. Hovhannavank Monastery. It is located near Saghmosavank.

17. Kecharis monastery complex. Located in the ski resort, the city of Tsaghkazor.

18. Khnevank monastery. Located near the city of Stepanavan, the temple is another beautiful temple in the Lori region.

19. Goshavank monastery. The monastery complex founded by Mkhitar Gosh is located in the village of the same name not far from Dilijan.

20. Gndevank Monastery. Surrounded by beautiful rocks, it is located in the Vayots Dzor region, not far from the resort town of Jermuk.

21. Marmashen Monastery. Surrounded by an apple orchard on the banks of the Akhuryan River near the city of Gyumri, the monastery complex is especially beautiful in May, when the trees are in bloom.

22. Vorotnavank monastery. Located near the city of Sisisan.

22. Harichavank Monastery. It is located in the Shirak region near the city of Artik.

23. Tegher Monastery. It is located on the southeastern slope of Mount Aragats.

24. Sanahin Monastery. Along with the Haghpat Monastery, Geghard, the churches of Etchmiadzin (the Cathedral, the temples of St. Hripsime and Gayane), as well as the Zvartnots temple, it is included in the UNESCO World Heritage List. It is located near the city of Alaverdi.

25. Tatevi Mets Anapat (Great Tatev desert). The monastery is located in the Vorotan Gorge. It was part of the Tatev University. It was connected to the Tatev Monastery by an underground passage, which was destroyed during an earthquake.

26. Ayrivank temple. This small temple is located on the other side of Lake Sevan.

27. Temple of Tsakhats Kar. It is located near the village of Yeghegis, Vayots Dzor region.

28. Church of St. Hovhannes in the village of Ardvi near the city of Alaverdi

29. Vagramashen church and Amberd fortress. Located at an altitude of 2300 m on the slope of Mount Aragats.

30. Ruins of the Zvartnots temple. Translated from ancient Armenian means "Temple of vigilant angels." It is located on the way from Yerevan to Etchmiadzin. Destroyed during an earthquake in the 10th century, it was discovered at the beginning of the 20th century. Included in the UNESCO World Heritage List.

31. Temple of Garni. And, of course, we can’t get around one of the most popular temples – the only temple of the pre-Christian era that has survived on the territory of Armenia – the pagan temple of Garni.

Of course, not all the temples of Armenia are represented here, but we tried to highlight the most significant of them. We are waiting for you among our guests and we will show you the brightest and most beautiful Armenia.

You can look inside the Armenian temples in the article -

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photo: Andranik Keshishyan, Mher Ishkhanyan, Artur Manucharyan

The temple architecture of Armenia deserves special attention. Armenia is the first country to adopt Christianity, as state religion, it happened already in the IV century, so there are so many very ancient churches here. Almost every town and village has a church, and very often it dates back to the 4th-8th centuries.

It is difficult to confuse the Armenian Church with any other, even with the neighboring Georgian, not to mention Byzantine or, moreover, Russian. Their characteristic feature is a cone-shaped dome.

1. . X-XIII centuries - With. Haghpat. This is a functioning monastery in the village of the same name Haghpat in northern Armenia, 10 km from the city of Alaverdi. The Haghpat Monastery is a significant monument of urban planning of medieval Armenia, distinguished by the unity and compactness of the asymmetric layout, a beautiful silhouette on the mountainous terrain. Haghpat and Sanahin monasteries were included in the list of UNESCO World Heritage Sites in 1996.

2. . XII-XIII centuries - With. Kober Kayaran. This is a medieval Armenian monastery. Located near the city of Tumanyan, Lori region of Armenia.

3. . 13th century - With. Akhtala. Monastery and fortress on a small plateau in the gorge of the Depet River (currently an urban-type settlement in the Lori region of Armenia). In the X century. The fortress of Ptgavank (Akhtala) became the most important strategic point of the Kyurikyan-Bagratid kingdom.

4. . X-XII centuries -G. Alaverdi (v. Sanahin). a monument of Armenian architecture, included in the UNESCO World Heritage List. The monastery complex, founded in the 10th century, gained worldwide fame. Sanahin owned vast land, the number of brethren in the X-XI centuries. reached 300-500 people, among whom were scientists, cultural figures.

5. . 6th century - With. Odzun. It is located in the east of Gavar Tashir of the historical province of Gugark. The domed basilica of the Odzun Monastery, presumably dating back to the 6th century, has been preserved in the village. The church is located on the central hill of the village and is visible from almost anywhere in it.

6., XVII century.

7., XII-XIII centuries - p. Gosh. Armenian medieval monastery complex in the Varazhnunik gavar of the historical province of Ayrarat. One of the largest cultural, educational and religious centers of medieval Armenia. The sources mention it as a seminary, a university, etc. Prominent cultural figures of Armenia studied and lived here.

8., X c. - With. Vahramaberd. Located 10 km northwest of the city of Gyumri in the village of the same name Marmashen. It was built in the X-XIII centuries in the Shirak Gavar of the Ayrarat province. The Marmashen Monastery consists of three places of worship. The main temple is located in the center of the courtyard and is the largest building, it was built of red brick and is a domed hall.

9., 7th century. The temple was built by priests Gregory and Manas. It is a small cruciform building with an octagonal drum on the roof.

10., 630 - the city of Vagharshapat (Echmiadzin). The Armenian Church, located in the city of Vagharshapat in the Armavir region of Armenia, is part of the Etchmiadzin Monastery. Since 2000, the church has been on the UNESCO World Heritage List.

11., IX-XVII centuries. - With. Tatev. This is an Armenian monastery complex in the Syunik region of Armenia, 20 km from the city of Goris. It is part of a large tourist complex, which also includes the Tatevi Anapat hermitage, the Wings of Tatev cable car, the Satani Kamurj natural bridge, the Satani Kamurj cave and many other attractions.

12., V c. - With. Aravus. It is located in the Vayots Dzor region, on a picturesque mountain range. The path leading to it is replete with numerous turns with sharp elevation changes. The monastery complex consists of two churches, a cemetery and the ruins of the ancient Gladzor University. It is composed of deep blue basalt, and therefore it is often called the "Black Monastery".

13., X-XI centuries. - With. Artabuink.

14. (XIV century).

15. . VII century.

16. . Yeghegis.

17. . XVIII century. Located on the northwestern coast of Lake Sevan, Gegharkunik province, Armenia. The complex of buildings is located on the Sevan peninsula of the same name, which was previously a small island.

18. . IX century. It is located near the village of Hayravank, on the western shore of Lake Sevan, Gegharkunik region of Armenia.

19., XII-XIII centuries. - With. Geghard. Geghard (literally - "spear") - a monastery complex, a unique architectural structure in the Kotayk region, Armenia. It is located in the gorge of the mountain river Goght (the right side of the Azat River), about 40 km southeast of Yerevan. Listed by UNESCO as a World Cultural Heritage site.

20. , XII century, Yerevan.

Architecture

The attention of European scientists to the Armenian monuments of antiquity was first attracted by French and English travelers of the 19th century. Based on their descriptions, drawings and plans, Auguste Choisy, in his History of Architecture, published in 1899, first attempted a systematic study of Armenian architecture. Considering this architecture as a local expression of Byzantine art, Choisy nonetheless pointed out some specific forms and methods of construction, as well as a possible Armenian influence on the Balkan, and primarily Serbian, monuments. The connection between Armenian and Byzantine architecture was explored in 1916 by Millet in his book L "Ecole grecque dans I" architecture Byzantine("The Greek School in Byzantine Architecture"). By this time, new monuments had become known, which was facilitated by excavations in Ani and other cities of Armenia, expeditions of Russian archaeologists and research by Armenian scientists, especially the architect Toros Toramanyan. The results of their work were widely used by I. Strzhigovsky in the monograph "Architecture of Armenia and Europe", which was published in 1918. Since then, Armenian monuments have been included in all large-scale works devoted to medieval architecture, and the works carried out by Armenian and foreign scientists over the past forty years have significantly expanded the field of research.

Strzygowski argued that Armenia played a major role in the origin and development of Christian architecture. He believed that the Armenians embodied in stone the dome on the supporting ledges, common in the brick architecture of northern Iran. He also believed that the Armenians were the first to erect a square-shaped church with small niches, topped with a dome. According to Strzygovsky, the Armenians also introduced other types of domed buildings, he traced their influence on the art not only of Byzantium and other Christian countries of the Middle East, but also of Western Europe, both in the Middle Ages and in the Renaissance. “The Greek genius in Hagia Sophia and the Italian genius in Saint Peter,” wrote Strzygowski, “only realized more fully what the Armenians had created.”

Recognizing the great importance of Strzygowski's book - the first systematic study of Armenian architecture - most scholars still reject the extremes of his assessments. excavations in different countries revealed to the world many new monuments of early Christianity, and scientists were able to ascertain the existence of the same types of buildings, remote from each other for gigantic distances. A. Grabar's studies of the memorial chapels of Christian martyrs and their relation to the mausoleums of late Antiquity put the problem of the origin and development of Christian architecture on a broader basis. No country can be considered a primary source from which all others have only drawn inspiration.

The opposite point of view was expressed by the Georgian scientist G. Chubinashvili. Dating the Armenian monuments to later centuries without any justification, often with a shift of several centuries, this person proved the priority and superiority of the Georgian samples, believing that Armenian churches are nothing more than a pale copy of the Georgian prototypes. Such statements, made with complete disregard for historical information, are unacceptable and are refuted by other reputable scientists. In fact, there was a parallel development in both countries, especially in the early centuries, when the Georgian and Armenian churches were united and constant and frequent contacts were maintained between them. There is no doubt that a mutual exchange took place: Armenian and Georgian architects must have often collaborated, as evidenced by the Armenian inscriptions in Georgian churches Jvari and Ateni-Sion (Atenian Zion). The latter mentions the name of the architect Todosaka and his assistants. Not opposing the architectural monuments of the two countries, but considering them together, one can reveal the secrets hidden from us for centuries.

The monuments of Garni are the only remnants of the pagan architecture of Armenia known to us. During the excavations, walls of powerful fortifications and fourteen rectangular towers, a large vaulted hall and several smaller rooms that made up the royal palace (see photo 8), as well as parts of the baths built to the north of the palace and consisting of four rooms with an apsidal completion.

Rice. 10. Plan of the baths of Garni (according to Arakelyan)

The most valuable ruins are those of a temple built during the reign of Tiridates I shortly after 66 AD. The temple stood until 1679, when it was destroyed by an earthquake. Now only the lectern remains, to which nine steps lead, the lower part of the walls of the naos and pronaos, parts of twenty-four Ionic columns and the entablature. This type of Roman temple surrounded by columns is known from the monuments in Asia Minor - the temples of Sagalas and the baths of Pisidia.

Several centuries separate the temple of Garni from Christian shrines, the earliest surviving examples of which date back to the end of the 5th century. And until other monuments are found, we cannot trace the early stages of the development of Christian architecture in Armenia. But in the period from the end of the 5th century to the middle of the 7th century, there was a rapid development of architecture, as evidenced by numerous monuments. If at first glance the surge in construction activity at a time when Armenia lost its independence and the country was divided between Byzantium and Persia seems surprising, it is worth remembering what was said earlier about the nakharars, the wealth accumulated by them and the church, and it becomes clear why it happened . The names of the building owners, immortalized in dedicatory inscriptions or recorded by historians, testify that the temples were built by catholicoses and heads of feudal families, such as Amatuni, Mamikonyans, Kamsarakans and Sagarunis. Thus, the feudal organization favored the spread of churches in different regions of the country. The absence of a central authority that could restrict church architecture to certain types also partly explains the wide variety of designs and styles of this period.

Armenian churches are built from local volcanic stone, which has yellow, brownish-yellow and darker hues. The stonework is sheathed in thin, carefully cut and sanded panels; only corner blocks are monolithic. This method of construction was used for both heavy columns and vaults. Why churches, often small in size, give the impression of solidity and strength. The shape of the interior spaces does not always coincide with a single external shape. A rectangular outline can mask round, polygonal, or more complex shapes, and only triangular indentations in exterior walls sometimes mark the junctions of dissimilar elements. Sometimes carved decorations and arcades around the walls help soften the austere appearance of the façade. There are relatively few windows in the walls. Starting from the 7th century onwards, when dome structures became the main type of buildings, the pyramidal or conical roof covering the drum of the dome became feature appearance Armenian churches.

Rice. eleven. Church of Avan, erected by Catholicos John. 590–611

When erecting domes over square or octagonal structures, Armenian architects usually resorted to a tromp, a small arch or semi-conical niche at the corners, which allows you to go from a square to an octagon, and from an octagon to a polygonal base for the drum of the dome. Where the dome was supported by free-standing columns, they used pendantives (sails), inverted spherical triangles placed between adjacent arches, to create a continuous base for the drum.

All earlier surviving Armenian churches are basilicas. This project ultimately goes back, as elsewhere in the Christian world, to pagan sanctuaries. Armenian basilicas, whether they have side aisles or not, are always vaulted. They do not have transepts (transverse aisles), and nothing violates the unity of the internal space. The transverse arches, often horseshoe-shaped, rest on T-shaped columns and reinforce the vaults of the nave and side aisles. One roof sometimes covers all three limits, as in the Kasakh basilica, one of the most ancient. In other churches, the central nave rises higher than the side ones and is covered by a different roof. The basilica in Ereruk and those that were originally created in Tekor and Dvin, being larger, had side porticoes ending in small apses. The Yereruk Church has a facade with two towers - the only example of such a design in Armenia, used in several Syrian churches, but these towers jut out from the side, as in Anatolian shrines.

Rice. 12. Basilica of Yereruk. 5th–6th centuries (according to Khachatryan)

Churches of the basilica type did not remain "in vogue" for long. From the end of the 6th century, they gave way to a variety of central domed structures. They trace their origins to the mausoleums of late antiquity and the first Christian martyr chapels, but their unexpected appearance in Armenia and the variety of designs suggests that different schemes were tried on the site even before the 6th century. This is confirmed by the excavations of the cathedral in Etchmiadzin. The exposed foundation of the church of the 5th century is identical in plan to the buildings of the 7th century that have come down to us, having the shape of a square with four protruding axial niches and four free-standing columns supporting the dome.

Rice. 13. Cathedral in Talish. 668 1:500

In the 6th century, the widespread use of domes changed the design of basilicas. In churches without aisles, the arches supporting the drum of the dome rest on composite columns (Zovuni) or on low walls stretching from the north and south walls (Ptghni, Talish). In the three-nave basilicas, the columns on which the arches rest stand freely (Odzun, Bagavan, Mren (see photo 9), the Church of St. Gayane in Vagharshapat), forming a cross inside the square. The parts coming from the central span are covered with a vault higher than the aisles, therefore, the shape of the cross is also transmitted in the covering. In the restored cathedral of Talin (see photo 10), the northern and southern arms of the cross are elongated in such a way as to form corresponding niches or small apses, resembling a shamrock in plan.

Rice. 14. Cathedral in Mren. 638–640 1:500

In a number of projects, a strictly central version of the plan appears. In its simplest form, the square is supported by four convex niches, and a dome on tromps covers the entire central space (Agrak). When the niches are rectangular and along the outer perimeter and there are no side rooms in the eastern part, the free-standing cross is outwardly expressed more clearly. Sometimes, as in Lmbat and the church of Ashtarak, known as Karmravor (see photo 11), the rays of the cross, except for the eastern one, also have a rectangular outline inside. The trefoil is a variant of the niche-buttress square, where the western beam is longer than the others and has a rectangular perimeter (Alaman, Saint Ananias). In another version of the same basic type, the diameters of the axial convex niches are smaller than the sides of the square, thus defining the corner protrusions that provide eight points of support for the drum (Mastara, Artik, Voskepar) (see Photo 12). In these churches, the dome covers the entire central space, however, in the church of St. John the Baptist in Bagaran, now almost completely destroyed, a different method was used. The niches had a diameter that was smaller than the sides of the square, but the dome, supported by four free-standing columns, no longer covered the entire central space. This method was used in Etchmiadzin, where, due to the large size of the building, the corner squares were equal to the central square.

Rice. 15. Cathedral of Talin, 7th century

Rice. 16. Church Artik. 7th century (according to Khachatryan), 1:500

In its simplest form, the niche-buttress square is essentially a quatrefoil, and the best example of a quatrefoil is the great church of Zvartnots, built between 644 and 652 by Catholicos Nerses III the Builder next to his palace. According to the legend, it was placed on the spot, on the road to Vagharshapat, where King Tiridates met Gregory the Illuminator, and the church was dedicated to the angels, “vigilant forces” (zvartnots), who appeared to St. Gregory in a vision.

Rice. 17. Plan of the church Zvartnots. 644–652 (according to Khachatryan), 1:500

From the end of the 4th century onwards, four-leaf structures were erected mainly as chapels of martyrs in different parts of the world. We find them in Milan (San Lorenzo), in the Balkans and in Syria - in Seleucia, in Pieria, Apamea, Bosra and Aleppo, and this is far from full list. According to its general design, Zvartnots is associated with these shrines, although it is somewhat different from them. A round bypass gallery surrounds the tetraconch, a square room extends beyond the round wall in the east. Of the four niches, only the eastern one has a solid wall, the other three are open exedras, each with six columns, and provide free access to the gallery.

Rice. 18. Sectional view of Zvartnots Church (drawing by Kenneth J. Conant)

Zvartnots Church was destroyed in the 10th century. Only the foundation, the remains of walls, foundations, capitals and separate sections of columns have survived to this day, but comparison with other churches with a similar project allowed Toramanyan to propose a reconstruction project accepted by most scholars. The church rose to a great height, the walls above the exedras were pierced with a series of arches opening into a vaulted gallery, and windows were located higher up in the walls of the exedras. The dome with a round drum, pierced by windows, is installed with the help of penditives on arches connecting four columns. Semi-domes of the quatrefoil adjoined it, and they, in turn, were adjoined by a vault over the bypass gallery.

– Rice. 19. Vagharshapat. Plan of the Church of Saint Hripsime. 618 (according to Khachatryan), 1:500

Rice. 20. Vagharshapat. Saint Hripsime Church, Envelope Diagram (drawing by Kenneth J. Conant)

The most Armenian of all is the project of the church of St. Hripsime in Vagharshapat (see photo 14). It is an improved version of the niche-buttress square, in which four small cylindrical niches are located between axial semicircular niches that open access to four corner rooms. The dome covers the central octagonal space, adjoining both axial and diagonal niches. From the outside, deep triangular niches mark the places of articulation. The same type of construction was repeated with minor changes in the construction of the church of St. John in Sisian. The Church of Etchmiadzin in Soradir, known as the Red Church, apparently demonstrates an earlier stage of development. There are no corner rooms in the western part, and both axial and diagonal niches are clearly expressed on the outside, while in the eastern part two narrow rooms are located on the sides of the apse. In the church of Avan, on the contrary, the entire ensemble of rooms and niches is hidden in the massive masonry of a smooth rectangular structure, while the corner rooms are round, not square, as in the church of St. Hripsime (see Fig. 11). In these churches, the addition of diagonal niches defines an octagonal space, in others the octagon completely replaces the central square, and eight niches are located on eight sides (Irind, Zotavar).

Rice. 21. Ani. Cathedral, 989-1001 (according to Khachatryan), 1:500

As we can see, the Armenian architects of the 6th and 7th centuries, when erecting a dome over a square space, made different decisions. Throughout this period, Armenia was in contact with Persia, as well as with the eastern provinces of the Byzantine Empire and Georgia, where similar constructions were carried out. The engineering problems that the architects had to solve were identical, especially in those areas where the building material was stone, as in Armenia. It is no longer possible to establish the degree of mutual influence over the prescription of years. The temple of Garni is located behind the line of development of Armenian architecture, but here, too, there could be a domed mausoleum, which, as in other countries, served as a prototype. It should only be emphasized that in their experiments the Armenians often followed an independent course.

With the onset of the Bagratid era, building activity resumed, and with it, a vast array of structural forms created in earlier centuries was revived. Ani, the city of a thousand and one churches, protected by a double line of fortifications, was the most important center. Moreover, Tsar Gagik I was lucky to get the architect Trdat, who was working on the restoration of the dome of the Church of Hagia Sophia in Constantinople, damaged during the earthquake of 989, to serve. The very fact of Trdat's participation in the construction and restoration of the most famous buildings of the Byzantine Empire speaks of his wide popularity. In Ani, Trdat's masterpiece is the cathedral, built between 989 and 1001. In this version of the construction of the cross in a rectangle, Trdat emphasized the vertical effect and the elegance of the general appearance. Pointed stepped arches rising from free-standing column bundles support a round drum on penditives. The dome resting on the drum is now destroyed. Recessed pilasters placed in the southern and northern walls face the central columns. Narrow side apses are almost completely hidden by low walls, ten semicircular arches open in the wall of the wide central apse. The bundled columns of Ani resemble the design used much later in Gothic architecture, but with a different structural function. On the outer side of the cathedral, the deep triangular recesses that mark the articulations in the project create shaded areas and emphasize the elegance of the graceful columns of the continuous arcade. The cathedral in Ani is very harmonious, proportionate (see photo 13), once had a majestic dome and is rightfully considered one of the most valuable examples of medieval architecture.

Rice. 22. Ani. Church of the Savior. 1035–1036, 1:350

In the church of St. Gregory, also erected by Gagik I in Ani, Trdat copied the plan of the church of Zvartnots. Today, only the foundation remains of it, which shows that Trdat replaced the solid wall of the eastern niche of Zvartnots with an open exedra. Other churches in Ani are examples of six- and eight-lobe plans, usually with two side apses at the east petal, and the whole structure is surrounded by a polygonal wall (example - the Church of the Savior, see photo 15), sometimes with triangular recesses between the petals (example - the Church of St. Grigory Abugamrents).

Rice. 23. Ani. Church of St. Gregory Abugamrenz, 1:350

During this period, modifications of the niche-buttress square also appear, in which the niches are smaller than the sides, for example, in the Kars Cathedral (see photo 16) and in the church known as Kümbet Kilise, located near the city. The plan of the Church of the Holy Cross in Akhtamar (see photo 17), erected by King Gagik of Vaspurakan between 915 and 921, with semicircular axial niches along the diagonals, basically repeating the typical design of the Church of St. . In both cases, there are no corner rooms, and narrow side apses are located on the sides of the eastern apse. It was a hall church, in which the dome was supported by columns protruding from the side walls, and it was such churches that were most often erected in later centuries. Marmashen Cathedral (see photo 18) is one of the best surviving examples of churches of this type.

Rice. 24. Akhtamar. Church of the Holy Cross. 915–921 (according to Khachatryan), 1:350

Rice. 25. Church of Marmashen. 986-1029 (according to Khachatryan), 1:350

Architects of the 10th and subsequent centuries did not always return to old models and often created new, more progressive types of structures. At that time, large monastic complexes were being built, for example, in Tatev, in the Syunik region, as well as in Sanahin and Haghpat - in the north of Armenia. Such complexes included, in addition to monastic cells, a library, a refectory, a belfry, several churches with large gavits (zhamatun), and the new method of construction was manifested first of all in the latter (see photo 19). The earliest known example of the new type is not the gavit, but the Church of the Shepherd, built in the 11th century outside the city walls of Ani. In plan, this three-story building has the shape of a six-pointed star, imprinted in heavy stonework. From the outside, twelve triangular ledges were cut in the walls - between the rays of the star.

Rice. 26. Monastery in Sanahin: 1 - church Mother of God. X century; 2 - Church of the Savior. 966; 3 - vaulted hall, known as the Academy of Gregory the Magister; 4 - Chapel of St. Gregory. 1061; 5 - library. 1063; 6 - gavit (zhamatun). 1181; 7 - gavit. 1211; 8 - belfry.

13th century (according to Khachatryan), 1:500

Six arches rising from the columns gathered in bundles at the corners of the star meet in the keystone and carry the entire load created by the second floor. This floor is round inside and hexagonal outside, above it rises a round drum, on which a conical dome rests.

Rice. 27. Ani. Chapel of the Shepherd. 11th century View from above

Rice. 28. Ani. Chapel of the Shepherd. 11th century Envelope scheme (according to Strzygowski), 1:200

Various systems were used to construct the roofs of the anti-chapels. In one of them, attached to the south side of the Church of the Holy Apostles in Ani (see photo 19), six columns adjacent to the walls divide the rectangular space into two square bays. Above each, masonry arches rest on these columns, crossing each other diagonally, and low walls rising above the arches support the ceiling. The side walls are reinforced with wall arches that support low columns. The central space is crowned with a stalactite-shaped dome. More complex forms are used in the large square gavit of the Horomos church, built in 1038. The hall is covered by two pairs of intersecting arches running parallel to the side walls. Above the spans to the east and west of the central square, the ceiling rests on small walls rising above the arches, as in the Church of the Holy Apostles at Ani, but the vaults of the side spans rest directly on the arches.

Rice. 29. Haghpat. Gavit. 13th century Envelope circuit (drawing by Kenneth J. Conant)

The four corners of the rectangles are closed by sections of a triangular vault that intersect at right angles. The octagonal drum, lined with carved panels, rises above the central square and is topped by a small dome resting on six load-bearing columns. As you can see, different vaults were used here, which was the initial stage of research completed in the 12th and 13th centuries on such structures as the large gavit of Haghpat. Large arches intersecting at right angles again cover the square hall, only now the spans are covered with masonry vaults that rest directly on the arches.

This method of construction favored the construction of two- and three-story buildings. The first are for the most part funerary chapels, in which the lower floor was used directly for burial, and the upper one, which was usually smaller, served as a chapel. Several such churches were erected in the 11th-14th centuries, mainly in the province of Syunik. One of the most richly decorated is the chapel of the Noravank monastery complex in Amagu (see photo 20). Three-story buildings - belfry towers - were erected in large monasteries. In Haghpat Monastery, one or more small chapels for religious services were located on the lower floors, and the bell tower at the top was crowned with a conical roof (see photo 21). In all these structures, the vertical structure and lightweight forms are emphasized.

With the development of transit trade during the reign of the Bagratids, caravanserais and hotels were built on the main trade routes in different parts of the country. Caravanserai, in principle, are three-nave vaulted basilicas covered with a single roof. There are no windows in the walls, light and air enter only through small openings in the roof. The ruins of the caravanserai in Talin show a more complex construction. The vast central platform was open and surrounded by a vaulted gallery on three sides, on the north side there were five small rooms overlooking the central platform. Three-nave basilica halls stood on the sides of the central square, but were not connected. The large hotel in Ani consisted of two separate but adjacent buildings. In each of them, small rooms adjoining the central rectangular hall on both sides, overlooking the hall. It is believed that the large rooms located on the short sides of the rectangle served as shops. In the northwestern part of the city of Ani are the ruins of a palace, probably built in the 13th century. Here we have, albeit on a smaller scale, another example of a structure with rooms surrounding a central hall. The large portal still preserves the remains of complex mosaic decorations and patterns.

Armenian architecture is an important chapter in the history of Christian architecture. She contributed to solving the engineering problems associated with the construction of domed stone structures. Maintaining contact with the West and East, Armenia used the experience of other countries, but its architects always did everything in their own way, giving standard solutions a national flavor. Even scholars who reject Strzygowski's extreme assessments admit that those created in Armenia architectural forms penetrated other countries and influenced their architectural solutions. A vivid example is a typical Byzantine church of the 10th century, in which the dome over a square span rests on corner tromps. As R. Krautheimer noted in his work on early Christian and Byzantine architecture, “of all the border countries of the empire, only Armenia was on an equal footing with Byzantine architecture. But the difference between Byzantine and Armenian structures - in design, construction, scale and decoration - is not emphasized too much.