Tzarakar Monastery :: ARMENIAN HISTORICAL MONUMENTS

Tzarakar Monastery

Turkey / Kars / / Prut

Location

A cut-in-rock monastic complex is preserved on the weathered and corroded south-facing side of a south-looking range of rocks extending along the left side of a small gorge, 1.2 km west of the village of Chukurayva, 5 kms south-east of the fortified town of Kechror, Gabeghiank District, Ayrarat Province, Armenia Maior (Kaghzvan District, Kars Region until 1920, at present Kars ili, Kağizman ilçesi, Kötek bucaği), at an altitude of 1,949 metres above sea level (geographical coordinates: N 40o14՛ 51.69՛՛, E 42o54՛ 49.07՛՛).

The original Armenian name of the village is Prut. At present (2012) it has a Kurdish population of 40 houses. Karapetian Samvel, Tzarakar Monastery, in: "Vardzk", 2011, N 4, p. 29.

Historical Introduction

The primary sources casting light on the historical events connected with Tzarakar are three lapidary inscriptions preserved in the monastery though they have reached us in a very deteriorated state. The first of them is carved on its western facade: it is marked with irregularity of writing, for its 11 lines and the size of its letters do not seem to have any order. It is a donation inscription dated 952 mentioning Tiran, spiritual shepherd of Vanand District, and Bishop Sahak Amatuny.

Karapetian Samvel, Tzarakar Monastery, in: "Vardzk", 2011, N 4, p. 30.

Mushegh I (birth date unknown – 984, Kars), Abas’ (928 to 953) son and Ashot III the Merciful’s brother, is the founder of Kars Kingdom and held the royal throne from 963. He declared himself King after Ashot III had moved the capital of the kingdom to Ani, appointing him Governor of Kars and the district of the same name. Ashot III the Merciful recognised Mushegh as the lord of a principality subject to him. Karapetian Samvel, Tzarakar Monastery, in: "Vardzk", 2011, N 4, p. 31.

952 y․

The third inscription, dated 952 like the first one, is even more distorted and consists of at least four lines (we are not sure about the existence of the fifth one). A considerable part of it has already been irretrievably lost due to natural corrosion and certain vandalistic actions probably committed by those searching for treasure in the monastery.

Karapetian Samvel, Tzarakar Monastery, in: "Vardzk", 2011, N 4, p. 31.

Karapetian Samvel, Tzarakar Monastery, in: "Vardzk", 2011, N 4, p. 32.

In different parts of the monastery, visitors can see several brief inscriptions which are mostly scribbled: they were left by pilgrims between the 19th and 20th centuries, their existence showing that Tzarakar was known as a sacred place until at least the Turkish occupation of the region of Kars in 1920.

For instance, «Ստեփան Ջանփոլատեան, 1890» (“Stepan Janpolatian, 1890”), «Գեղամ Պողոսեանց, 1903» (“Gegham Poghossiants, 1903”). Karapetian Samvel, Tzarakar Monastery, in: "Vardzk", 2011, N 4, p. 32.

These remnants of inscriptions do not directly convey any information regarding the foundation of the monastery, but we hold that they were engraved immediately after its construction, when some income-yielding estates and production structures were donated to the newly-established sanctuary in order to secure its financial well-being. Anyway, Tzarakar must have been founded earlier than 952, when its only dated inscription that has come down to us was carved on the western wall of its church. That the monastic complex dates back to the first half of the 10th century is also substantiated by its composition peculiarities, its stylistic and artistic features, as well as the writing characteristics of its lapidary inscriptions. Touching on the date of its establishment, Gh. Alishan, who was not even acquainted with the aforementioned inscriptions, states that it must have been erected prior to the 11th century: “...it is unknown when and by whom [it was built], but [it must have been constructed] before the 11th century...” His viewpoint is based on the fact that in 1028 the monastery was renovated and made suitable for serving as a castle.

Ալիշան Ղ., Այրարատ, Վենետիկ, 1890, էջ 47: Karapetian Samvel, Tzarakar Monastery, in: "Vardzk", 2011, N 4, pp. 32-33.

Likewise, Sh. Sasano arrived at a right conclusion regarding the foundation of the monastery: according to him it was built in a time period encompassing 500 years: “...the caved complex was founded terminus post quem around in the sixth century while terminus ante quem around the 11th century.”

Historical architecture of Eastern Anatolia in the middle age, under the prospect on interactive building-techniques. edited by Shiro Sasano & Sasano Seminar, Yokohama, 2009, էջ 128: Karapetian Samvel, Tzarakar Monastery, in: "Vardzk", 2011, N 4, p. 34.

The further history of Tzarakar is elucidated by pieces of scanty information reported by Armenian historiographers which is presented below in a chronological order. Thus, in 1029 it is mentioned in connection with some construction activity unfolded there by Prince West Sargis: “After a great number of buildings, including castles and churches, highly-honoured West Sargis erected the wonderful monastery of Khetzkonk the holy purgatory of which, known by the name of St. Sargis, was enriched splendidly. [He also constructed] the monastery of Tzarakar and fortified it with towers and solid ramparts of thick mortar. He also constructed the church of St. Gevorg there together with two other domed structures adjoining each other: St. Hovhannes and St. Sekenos.”

Սամուէլի քահանայի Անեցւոյ Հաւաքմունք ի գրոց պատմագրաց, 1893, Վաղարշապատ, էջ 106: Karapetian Samvel, Tzarakar Monastery, in: "Vardzk", 2011, N 4, p. 34.

Information relating to this building activity is also reported by Mkhitar Ayrivanetsy: “...His Holiness Catholicos Petros20 built Surmari and Tzarakar.”

Catholicos Petros Getadardz I held office between 1019 and 1058. Մխիթարայ Այրիվանեցւոյ Պատմութիւն Հայոց, Մոսկվա, 1860, էջ 58: Karapetian Samvel, Tzarakar Monastery, in: "Vardzk", 2011, N 4, p. 34.

Kirakos Gandzaketsi writes the following about the work unfolded in the late 1020s: “In his day the very distinguished Vest Sargis, after building many fortresses and churches, built the glorious monastery of Xts’konk’ and a church in the name of Saint Sargis; and making Tsarak’ar monastery a fortress, he built stronger walls and glorious churches in it.”

The author means King Hovhannes-Smbat (1020 to 1041), who succeeded Gagik Bagratid I. Kirakos Ganjakets’i’s History of the Armenians. Available at: http://rbedrosian.com/kgtoc.html Karapetian Samvel, Tzarakar Monastery, in: "Vardzk", 2011, N 4, p. 34.

1178 y․

The next record dates from 1178, when Turkish conqueror Gharachay took Kechror and the fortified monastery of Tzarakar: “On the same day, he took Tzarakar from some thieves on the order of Emir Gharachay of Kechror and sold it to Khezelaslan for much gold. And he settled it with dangerous men who did not cease bloodshed day and night until the Christians were exposed to darkness and famine..., with five clergymen being stabbed crosswise.”

Հաւաքումն պատմութեան Վարդանայ վարդապետին, Վենետիկ, 1862, էջ 131: Karapetian Samvel, Tzarakar Monastery, in: "Vardzk", 2011, N 4, p. 34.

1182 y․

In 1182 Gharachay, who still held Tzarakar under his reign, destroyed the renowned Gorozu Cross kept there: “In 631 [of the Armenian calendar] Kharachay, who had conquered Tzarakar, overthrew the cross named Gorozo with a crane...”

Հաւաքումն պատմութեան Վարդանայ վարդապետին, Վենետիկ, 1862, էջ 132: Karapetian Samvel, Tzarakar Monastery, in: "Vardzk", 2011, N 4, p. 34.

1186 y․

Within a short time, in 1186 the Armenians of Ani liberated Tzarakar through united forces: “In 635 [of the Armenian calendar] the inhabitants of Ani took the paternal estate of Barsegh (the bishop of Ani - translator), mercilessly slaughtering those who were there, except the women and children.”

Bishop Barsegh, the spiritual leader of Ani, is mentioned in the lapidary inscriptions of 1160 to 1191 (Աճառյան Հ., Հայոց անձնանունների բառարան, հ. Ա, Երևան, 1942, էջ 396). “Tzarakar formed part of the paternal legacy of Bishop Barsegh of Ani and was considered the estate of his family” Էփրիկեան Ս., Պատկերազարդ բնաշխարհիկ բառարան, հ. Բ, Վենետիկ, 1903-905, էջ 238): Հաւաքումն պատմութեան Վարդանայ վարդապետին, Վենետիկ, 1862, էջ 133: Karapetian Samvel, Tzarakar Monastery, in: "Vardzk", 2011, N 4, pp. 34-35.

The sources of the subsequent centuries make almost no mention of the monastery. However, taking into account the fact that prominent poet and worker of education Khachatur Kecharetsy was buried there in the 14th century, we can suppose that it actively continued its existence between the 13th and 14th centuries. The fact that Kecharetsy unfolded activity in this monastery and later found repose there was regarded with such great importance—even from the depth of centuries—that the map of 1691 does not mention it under its proper name and instead, simply says: “Archimandrite Khachatur’s grave.”

The sources referred to above show that there do exist certain historical records relating to Tzarakar Monastery so that Japanese researcher Sh. Sasano has no grounds to state that “Neither historical documents nor previous authors mention about the caved churches in Purta” (Historical architecture of Eastern Anatolia in the middle age, under the prospect on interactive building-techniques. edited by Shiro Sasano & Sasano Seminar, Yokohama, 2009, էջ 128). Karapetian Samvel, Tzarakar Monastery, in: "Vardzk", 2011, N 4, p. 35.

1829 — 1830 yy․

Presumably, Tzarakar was finally ruined between 1829 and 1830, after the mass displacement and emigration of the local Armenian natives organised by Bishop Karapet Bagratid.

Karapetian Samvel, Tzarakar Monastery, in: "Vardzk", 2011, N 4, p. 35.

Architectural Description

Researcher Sh. Sasano thinks that the reliefs of equal-winged crosses on the conchas of the church and chapels of Tzarakar Monastery are the result of the possible penetration of Cappadocian clergymen into these parts of Armenia in the 6th century and the activity they unfolded there. He substantiates this viewpoint as follows: “This presumption is reinforced from its present condition in which the similar style of a cross employed in Cappadocia is discovered.” We, however, find this supposition absolutely groundless, as reliefs of equal-winged crosses were wide-spread in many other districts of Armenia and can be found in numerous monuments of the early Christian period. Besides, such reliefs were carved throughout the Armenian Highland not after the 6th century, but after the adoption of Christianity as the official religion of Armenia.

Historical architecture of Eastern Anatolia in the middle age, under the prospect on interactive building-techniques. edited by Shiro Sasano & Sasano Seminar, Yokohama, 2009, էջ 128. Generally speaking, the work by Sh. Sasano abounds in strange observations and conclusions which are the result of his lack of proper information relating to the subject under consideration. The same is true of his viewpoint regarding Tzarakar, according to which, “...the caved church is rather rare...” in the region where it is situated, whereas quite the opposite is true—the Armenian territories adjacent to the Arax valley and neighbouring the monastery of Tzarakar are particularly rich in cut-in-rock monuments of both secular and religious use such as the structures of Zivin Castle, including its church; the churches and chapels of the town site of Mezhenkert, amounting to about ten, and the church of Kers Village, Kaghzvan District. Nor are there any grounds for Sasano’s allegation that the monastic complex of Purta “...must have been established rather earlier than the other monasteries left in the republic of Armenia” (ibid). Karapetian Samvel, Tzarakar Monastery, in: "Vardzk", 2011, N 4, p. 39.

The next two chapels, which may also be considered as the northern vestries of the central church, resemble the aforementioned buildings in composition. Each of them communicates with the church through an entrance opening from the south. On the same side, each of them has a window securing its illumination.

Karapetian Samvel, Tzarakar Monastery, in: "Vardzk", 2011, N 4, pp. 39, 43.

The western chapel/sacristy (3.37 x 1.80 metres) is remarkable for its composition, decoration and architectural features. Its bema is higher than the floor of the prayer hall by 68 cms. It has a cut-in-rock altar rising at a height of 1.10 metre above the floor of the bema.

Karapetian Samvel, Tzarakar Monastery, in: "Vardzk", 2011, N 4, p. 43.

The semi-circular concha of this structure, which shares the composition of the church and south-western chapel almost entirely, is smooth and plain, and lacks a cross relief: its decoration is simpler, for it merely has a painted ordinary equal-winged cross.

Karapetian Samvel, Tzarakar Monastery, in: "Vardzk", 2011, N 4, pp. 39-40.

The eastern chapel-vestry (4.06 x 2.21 metres) is slightly larger than the western one, but its covering is not distinguished for any peculiarity: thus, the underdome square joins the concha without squinches which might be only of decorative use, if any. Its altar-stone forms part of the original mass of rock into which the structure was cut. The bema is higher than the floor of the prayer hall by 82 cms, and the altar rises at a height of a metre above the bema. Even the cut-in-rock floor of the prayer hall did not escape the destroying hands of the searchers for treasures, and now a pit has formed there.

Karapetian Samvel, Tzarakar Monastery, in: "Vardzk", 2011, N 4, p. 43.

Another cut-in-rock monument of the complex is a chapel located near the southern side of the church bema. Like the other two ones, it may be regarded as the third vestry of the church. Its dimensions ¥3.95 x 1.99 metres¤ do not differ much from those of the other chapel-sacristies. Its northern door leads directly into the bema of the church, while its southern entrance, which is almost totally corroded at present, provides communication with the sixth chapel. This last structure has already mostly corroded due to its centuries-long exposure to weather. It shares the composition of the church or the south-western chapel, but is smaller in dimensions and has an intermediate small hall with an underground well.

Karapetian Samvel, Tzarakar Monastery, in: "Vardzk", 2011, N 4, p. 43.

On the whole, the seventh chapel (3.16 x 2.42 metres), which is situated in the easternmost part of the monastic complex and has a slightly isolated position, shares the composition of the monuments described above. Its semi-circular bema has an altar-stone which is cut into the main mass of rock into which the entire complex is built. The prayer hall has a semi-circular concha of simple composition which is not decorated with any cross relief. The interior of the chapel used to be plastered. Its bema preserves a piece of writing left by a pilgrim who visited the monastery in the late 19th century.

Karapetian Samvel, Tzarakar Monastery, in: "Vardzk", 2011, N 4, pp. 44-45.

A little far from these main structures, at the west-facing base of the rock range, a comparatively larger hall is cut into a semi-natural cavern. It has an irregular plan, and the level of its floor is not higher than the natural soil, the entire height of the hall hardly reaching 2 to 2.5 metres. The ceiling has a semi-circular concha enriched with a relief depicting an equal-winged cross. Unlike the other structures of the complex, this is the only one which freely communicates with its surroundings and is accessible for domestic animals which attempt to avoid heat in the cool of the cavern. Inside the cavern hall, a two-line piece of writing is seen, left by an unknown person praying God for mercy.

Karapetian Samvel, Tzarakar Monastery, in: "Vardzk", 2011, N 4, p. 45.

Presenting this brief article on the monastery of Tzarakar, which lived an active cultural life during several hundred years after its establishment in the mid-10th century, we would like to stress that the study of its composition, architectural features and artistic decoration, which contains certain novelties, can be easier if scholars view it and appreciate its significance on the general background of research into tens of cut-in-rock monuments preserved in numerous adjacent sites.

Karapetian Samvel, Tzarakar Monastery, in: "Vardzk", 2011, N 4, pp. 45-46.

The only surviving parts of Tzarakar Monastery are those of its structures which are cut in the rock, and therefore, are difficult to destroy, whereas the others have been irretrievably lost. For this reason, at present the complex is considered as only a cut-in-rock one consisting of 6 chapels and a main cruciform church with a pseudo-dome surrounded with annexes. It represents a small hall (inner dimensions: 10.67 x 8.31 metres) with a semi-circular irregular apse in the east. The bema is higher than the floor of the prayer hall by 1.15 metre. The ceiling is crowned by a semi-circular concha resembling an irregular circle and joining the underdome square with four corner squinches which are only of decorative use in this case. The top of the concha is embellished with an equal-winged cross which is accentuated with red paint together with the contours of the concha and squinches.

Karapetian Samvel, Tzarakar Monastery, in: "Vardzk", 2011, N 4, p. 35.

It is evident that the rock into which the monastic structures were cut is quite friable, and for this reason, it was found expedient to cover the walls with a layer of plaster to make them solid enough to bear mural paintings and inscriptions.

Karapetian Samvel, Tzarakar Monastery, in: "Vardzk", 2011, N 4, p. 35.

The next cut-in-rock structure which comes second to the main church by its dimensions stands near the south-western corner of the latter. It almost shares the composition of the church described above, but it is smaller (4.78 x 3.72 metres). As a monument of Christian worship, it is especially noteworthy for its position towards the sides of the horizon—instead of the traditional east-westward direction, it stretches from the north southwards, that is to say, its semi-circular apse overlooks not the east, but the north. Its only entrance, which opens from the east, also serves as a means of communication with an adjacent hall. The structure is illuminated through its only window opening from the south. The chapel shares the decoration of the church: a relief of an equal-winged cross, covered with red paint, adorns the central part of the semi-circular concha, which joins the underdome square through squinches.

Karapetian Samvel, Tzarakar Monastery, in: "Vardzk", 2011, N 4, pp. 35, 39.

There is a structure (3.98 x 2.82 metres) between the chapel and the church which serves as an entrance hall for both of them. It is remarkable for its peculiar architectural features: it has an octahedral covering which rests on the intersecting semi-arches of the upper sections of the walls—a similar covering can be particularly seen in monuments of the 9th to 11th centuries, such as Horomos, etc. As a result of continual corrosion, the floor of this entrance hall is at present totally ruined: as a rule, friable rocks rapidly get weathered and slip downwards like sand.

Karapetian Samvel, Tzarakar Monastery, in: "Vardzk", 2011, N 4, p. 39.

Research Materials

The monastery consists of a church which has several entrances connected with each other, at least six chapels and other adjoining buildings. It is remarkable for its very interesting structure and extended lapidary inscriptions mentioning outstanding historical personalities of the 10th century. Despite it, however, until recently neither specialists nor topographers ever paid any attention to it: strange as it is, it was ignored even by Primate of Kars Diocese Kyuregh Srapian, who compiled quite a detailed register of the inhabited places and ancient sites throughout the region of Kars in 1878, his list including monuments of less importance situated south of Kechror.

Thus for instance, he states: “Amidst the ruins of Kilise Kyoy, located in a gorge south of Kechevan, at a distance of half an hour, there is a semi-destroyed monastery whose name remains unknown” (Սրապեան Կ., Ստորագրութիւն Կարսի շրջակայ գիւղօրէից և վանօրէից, ԲՀԱ, 1970, N 2, էջ 92). Karapetian Samvel, Tzarakar Monastery, in: "Vardzk", 2011, N 4, p. 29.

1999 y․

It was only in 1999 that the monument was first visited by a specialist, namely Scottish researcher Stephen Sim, who took photographs of it and made its schematic plan.

Stephen Sim made his research trip through RAA’s financial support, and its materials are kept in the digitised archives of the organisation. Karapetian Samvel, Tzarakar Monastery, in: "Vardzk", 2011, N 4, p. 29.

Later it was visited by seismologist Shiro Sasano, who published a small-scale research work on it together with several photographs he had taken there in 2009. In this way, these two foreign researchers discovered the cut-in-rock monastery and made it known to the scientific world. They, however, failed to find out its name and called it after the adjacent village at present inhabited by Kurds.

Historical Architecture of Eastern Anatolia in the Middle Ages, under the Prospect on Interactive Building-Techniques. Edited by Shiro Sasano & Sasano Seminar, Yokohama, 2009, pp. 127-128. Karapetian Samvel, Tzarakar Monastery, in: "Vardzk", 2011, N 4, p. 29.

Realising the importance of conducting comprehensive studies in the monastic complex, in 2008 the members of Research on Armenian Architecture (RAA) Organisation included it in their programme of scientific expeditions and carried out some work there, continuing it in 2010 as well and revealing a lot of information relating to it. The lapidary inscriptions preserved on the western and northern walls of the only surviving church report that it was erected in the 10th century. The available sources attest that this newly-discovered monument complex is the monastery of Tzarakar, which is mentioned in medieval records, and the location of which remained unknown until very recently. The following facts give grounds for identifying the newly-found monastery with Tzarakar: As is known, Tzarakar was one of the renowned monastic complexes in medieval Armenia, but in the course of centuries, it lost its glory and significance and was consigned to oblivion to such an extent that in our days even its location remained obscure. Indeed, in the late 19th century, Gh. Alishan used the available sources to point to the area where the monastery could have possibly been situated: “...Tzarakar, which is mentioned in some works by historiographers and geographers, is known to have stood in a naturally impregnable site in the vicinity of Kechror: first of all, a cut-in-rock monastery was erected...” He was followed by S. Eprikian, who almost repeated the same information: “Supposedly, a monastery of this name and a village used to be situated near Kechror, Gabeghenk District, Ayrarat [Province].” Later, however, the issue of the location of the monastery became even more tangled, for it was argued that it might have been situated in the neighbourhood of Ani. The Dictionary of Toponymy of Armenia and the Adjacent Lands states: “...according to some scholars, [the monastery was probably located] near the township of Kechror, Gabeghiank District, [whereas] others hold [that it was built] near Ani, Shirak District...” The colophon of an Ashkharatsuyts (a geographical work), dating back to 1656, dispels this uncertainty to a great extent: “...the district of Gabeghenits and the castle of Kaput also called Artagereits—the town of Kechror is situated there together with the cut-in-rock monastery of Tzarakar, where Archimandrite Khachatur Kecharetsi’s grave is found...” This passage reveals two facts of the utmost importance: firstly, Tzarakar Monastery was cut in the rock, and secondly, most presumably, it was situated not far from the town of Kechror. That Khachatur Kecharetsi, a worker of education and a poet who lived between the 13th and 14th centuries, was buried somewhere near Kechror, is also attested by the following note on a map of 1691 compiled by Yeremia Chelebi Kyomurjian: “Town of Kechror, bordering on Basen, and Archimandrite Khachatur’s grave.” These two records clarify that the monastery of Tzarakar was truly located near the fortress town of Kechror. Indeed, the latter does not make direct reference to it, but as already stated above, the Ashkharatsuyts of 1656 reports that Khachatur Kecharetsi was interred in Tzarakar Monastery, and Kyomurjian adds that Kecharetsi’s grave was near the town of Kechror. Besides written records, the etymology of the toponym of Tzarakar is also of great importance to the clarification of the issue of the identification of the newly-found cut-in-rock monastery with Tzarakar. Every visitor may easily see that the structures of the monastic complex are cut into quite friable masses of rock which are naturally striped and have certain colouring, looking like the parallel circular lines showing the age of a cut tree—evidently, the name of Tzarakar, the Armenian equivalent for Tree Stone, is conditioned by this resemblance meaning a monastery cut into a tree-like stone. It was in 2009 that RAA first presented photographs of Tzarakar Monastery, with its location already ascertained, in one of its publications (the present article dwells on it in greater detail).

Ալիշան Ղ., Այրարատ, Վենետիկ, 1890, էջ 47: Էփրիկեան Ս., Պատկերազարդ բնաշխարհիկ բառարան, հ. Բ, Վենետիկ, 1903-905, էջ 238: Յովհաննէսեան Մ., Հայաստանի բերդերը, Վենետիկ, 1970, էջ 641-643: Հայաստանի և հարակից շրջանների տեղանունների բառարան, հ. 2, Երևան, 1988, էջ 842-843: Թօփճեան Յ., Ցուցակ ձեռագրաց Դադեան Խաչիկ վարդապետի, մասն Ա, Վաղարշապատ, 1898, էջ 77: Ստեփանյան Գ., Կենսագրական բառարան, հ. Բ, Երևան, 1981, էջ 46-47: Uluhogian G., Un antica mappa dell Armenia. Monasterie santuari dal i al XVII secolo, Ravenna, 2000, pp. 83, 86. «Հայաստան» պատկերազարդ ալբոմ, Երևան, 2009, էջ 277-279: Karapetian Samvel, Tzarakar Monastery, in: "Vardzk", 2011, N 4, p. 30.

Inscription, Armenian, Engraved, Donation 952 y․

The first of them is carved on its western facade: it is marked with irregularity of writing, for its 11 lines and the size of its letters do not seem to have any order. It is a donation inscription dated 952 mentioning Tiran, spiritual shepherd of Vanand District, and Bishop Sahak Amatuny.
ՆԱ (952). յայս | ձեռնագիր է | Տիրանոյ` Վան|անդա վերակացուին հայոց ... շահանշահ առի էտու | ...որոստէ յագոն :Ճ: (100) ... | ի կատ(ե)պ(ան)ներուն ի ժամ հրի յագոն :Ճ: (100) փաս ... հուրիւացի վանս | :Ճ: (100) փաս` Կարուց ի սուրբ Գիրգորի ... | ...վասն իմո ... վասն իմ հոգոյ ... ով | այս գրոյս հակառակա նզովեալ եղիցի յա(ստուծո)յ եւ տ(եառ)ն Տիրանո եւ տ(եառ)ն Սահակա Ամ(ա)տունեաց եպիսկապոս[ա] | ...Յակոբ եւ յա(ստուծո)յ եւ կատարիչ հր(ա)մանացս աւ(ր)հն(եալ) եղիցի | որ այս [գրոյ]ս հակառակա ի Յ եւ ԺԸ (318)-ի նզովեալ լիցի բաժին ընդ սատանի է: Transl.: 401 (952). This is written by Tiran, spiritual shepherd of Vanand... shahanshah... gardener... St. Grigor ... for my soul’s sake... may those who object to this writing be cursed by God, as well as ...Tiran and Bishop Sahak Amatuny... Hakob... may he who fulfills the commands be blessed and he who raises an objection to this writing be damned and fall into the devil’s hands.

It should be noted that some parts of the inscription which still remain undeciphered could be read more successfully if it were possible to spend more time on the spot. Samvel Karapetian, Tzarakar Monastery, "Vardzk", 2011, N 4, p. 30.

Type Photo
View Exterior
Author Samvel Karapetyan
Source Colour Negative
Date 2010 y․

An 11-line inscription carved on the western wall of the church of Tzarakar Monastery

Type Copied Lapidary Inscription
View Exterior
Author Samvel Karapetyan

Inscription, Armenian, Engraved, Donation

Another extended donation inscription of 17 irregular lines, dating from the same period, i.e. 10th century, has come down to our days in a semi-distorted state. It is engraved on the northern wall of the same church and is especially important as it mentions the founder of Vanand (Kars) Kingdom, Mushegh:
... | ...աւթրի... | ...կարս... | ...սուրբ Գրիգոր հրաման ...յամենայն | ...թառ... | ...ձեռագիր | ... | արդ յաւելու: Յանուն ա(ստուծո)յ կամա եղեւ յամենա... | ...Մուշեղա հայոց թագաւորի ետու ... | ... եւ զջրհորն լերում եւ դաշտով ի ... | [վ]անքս եւս եկեղեցիքս հրամանով տ(եառ)ն Միրա... ...մատուցան | ... եւ ետու վասն իմ ե... |ոցս եւս խարդրի հետ իմ անցման :ԺԲ: (12) աւր ժամ յամենայն ... | ...ն եկեղեցիքդ, որ այս վճռիս ...տե աւ... բաժինս ստանալ | ... ՅԺԸ (318) նզոված է, կատարիչ(ք) հրամանաց ... դատող նորա տան | ... աւրհնեալ եղիցի ... | ...րապետութի(ւ)ն...: Transl.: ...St. Grigor ...handwriting... For God’s sake... Armenian King Mushegh... the monastery and churches on the order of Father... after my departure... is cursed... those who carry out the orders... may be blessed...

Mushegh I (birth date unknown – 984, Kars), Abas’ (928 to 953) son and Ashot III the Merciful’s brother, is the founder of Kars Kingdom and held the royal throne from 963. He declared himself King after Ashot III had moved the capital of the kingdom to Ani, appointing him Governor of Kars and the district of the same name. Ashot III the Merciful recognised Mushegh as the lord of a principality subject to him.

Type Photo
View Exterior
Author Samvel Karapetyan
Source Colour Negative
Date 2010 y․

A 17-line inscription carved on the northern wall of the church of Tzarakar Monastery

Type Copied Lapidary Inscription
View Exterior
Author Samvel Karapetyan

Inscription, Armenian, Engraved 952 y․

The third inscription, dated 952 like the first one, is even more distorted and consists of at least four lines (we are not sure about the existence of the fifth one). A considerable part of it has already been irretrievably lost due to natural corrosion and certain vandalistic actions probably committed by those searching for treasure in the monastery. At present only the following is legible from the inscription:
ՆԱ (952) թվականո[ւթեանս] | հայոց ...|ր Տիրան... | պե... | ... Transl.: In the year 401 (952) of the Armenian calendar ...Tiran...

Presumably, Tiran, who is mentioned in this inscription, is the spiritual shepherd of Vanand District referred to in the inscription of 952. Samvel Karapetian, Tzarakar Monastery, "Vardzk", 2011, N 4, p. 31.

Type Photo
View Exterior
Author Samvel Karapetyan
Source Colour Negative
Date 2008 y․

The remnants of an inscription ¥952¤, originally comprising at least four lines, preserved on the entrance tympanum of the porch adjoining the monastic church in the south

Inscription, Armenian, Engraved, Donation

Another donation inscription which fully shares the writing style of the aforementioned ones can be discerned inside a cut-in-rock hall located north-west of Tzarakar and ending in a concha (it is decorated with a cross):
Յս. Քս. տր. ած. ող|որմի ամէն: Transl.: May Lord Jesus Christ have mercy. Amen.

Samvel Karapetian, Tzarakar Monastery, "Vardzk", 2011, N 4, p. 32.

Type Photo
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Author Samvel Karapetyan
Source Colour Negative

A general view of the cut-in-rock monastic complex

Type Photo
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Author Samvel Karapetyan
Source Colour Negative

The main cut-in-rock church of the monastic complex

Type Photo
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Author Samvel Karapetyan
Source Colour Negative

The main cut-in-rock church of the monastic complex

Type Photo
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Author Samvel Karapetyan
Source Colour Negative

A partial view of the cut-in-rock chapels of the monastic complex

Type Photo
View Exterior
Author Samvel Karapetyan
Source Colour Negative

A partial view of the cut-in-rock chapels of the monastic complex

Type Photo
View Exterior
Author Samvel Karapetyan
Source Colour Negative

The conchas of the cut-in-rock chapels

Type Photo
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Author Samvel Karapetyan
Source Colour Negative

The concha of one of the cut-in-rock chapels of Tzarakar

Type Photo
View Exterior
Author Samvel Karapetyan
Source Colour Negative

The cut-in-rock pilaster of the main church of the monastic complex

Type Photo
View Exterior
Author Samvel Karapetyan
Source Colour Negative

The concha of a cut-in-rock chapel belonging to the monastic complex

Type Photo
View From space
Author Google Earth
Source Non-Specified

Tzarakar Monastery and Prut (nowadays: Chukurayva) Village from space

Type Photo
View From space
Author Google Earth
Source Non-Specified

Tzarakar Monastery and Prut (nowadays: Chukurayva) Village from space

Type Photo
View General
Direction From the south
Author Samvel Karapetyan
Source Colour Negative
Date 2010 y․

Type Photo
View Exterior
Author Samvel Karapetyan
Source Colour Negative
Date 2010 y․

The south-eastern entrance of Tzarakar Monastery with the remnants of the inscription of 952

Type Measurement
View Exterior
Author Stephen Sim
Source Sketch
Date 1999 y․

Type Photo
View Exterior
Author Samvel Karapetyan
Source Colour Negative
Date 2008 y․

Tzarakar Monastery. A remnant of an equal-winged cross in red paint on the plaster

Type Photo
View Exterior
Author Samvel Karapetyan
Source Colour Negative
Date 2010 y․

A visit to Tzarakar Monastery