Sourb Astvatzamor Monastery :: ARMENIAN HISTORICAL MONUMENTS

Sourb Astvatzamor Monastery

Iran / Western Atrpatakan / Salmast / Derik

Location

Historically, Sourb Astvatzamor (Holy Mother of God) Monastery (N 38º14’117,” E 044º34’781”), which dates from the Early Middle Ages, is situated in Zarehavan (later renamed Salmast with larger territorial coverage) District, Parskahayk Province, Armenia Maior.

Karapetian Samvel, Sourb Astvatzamor Monastery of Zarehavan (Derik), in: "Vardzk", 2012, N 5, p. 33.

It stands on the south-facing slope of a picturesque gorge, on the right side of a tributary flowing there, a little above the Kurdish village of Derik, 17 kms north-west of Salmast City, the centre of the district of the same name, at an altitude of 1,715 metres above sea level.

The village belongs to the Ashiret of Muhammad and has a population of 35 houses as of 2012. Below follow some records on the location of the monument: “...the monastery stands very far from the centre of Salmast: it lies in the gorge leading to Aghbak District, Turkey, and called Dushman Dara (i.e. Gorge of the Enemy). ...within 20 minutes of the monastery, towards the west, in a narrow gorge, the Kurdish village of Verin (Upper - translator) Derik is situated, with springs of the mineral water Jermuk running in its vicinity at a temperature of 25 to 75 degrees” («Մշակ», 1891, N 126, 7 նոյեմբեր, էջ 3); “...the Kurdish village of Derik located within half an hour of the monastery...” (Ավէռօէս, Ճանապարհորդական Յիշողութիւններս Պարսկաստանից և Տաճկաստանից (Ջուղայից մինչև Մուշ), «Արաքս», 1893, գիրք Ա, էջ 26); “...in this district, on the borderline of Turkey, Derik’s Sourb Astvatzatzin Monastery is situated” («Արձագանք», 1893, N 9, էջ 2-3); “The road leading to the monastery first enters the Kurdish village of Nazrava (Nazar-avan) and then [leads to] it. There the Armenian-inhabited villages of Aslanik, Hakhveran, Hambanavan [and] Kyabik (Kyapik) are situated” («Նոր-Դար», 1894, N 17, էջ 2); “The road leading to the monastery began from the village of Savra” («Մշակ», 1894, N 98, 27 օգոստոս, էջ 1-2). Karapetian Samvel, Sourb Astvatzamor Monastery of Zarehavan (Derik), in: "Vardzk", 2012, N 5, p. 33.

Historical Introduction

The monument was preserved standing until the early 20th century, but at present it is reduced to ruins. It is also mentioned by the following names: Sourb Astvatzamayr of Zarevand, Sourb Astvatzatzin (Holy Virgin) of Derik and Arnavank (this last one derives from the identification of Derik with Arna).

“...the cloister of the Holy Mother of God in Zarevand, which is called Derik, i.e. Small Church, in the Kurdish language” («Նոր-Դար», 1894, N 17, էջ 2). Karapetian Samvel, Sourb Astvatzamor Monastery of Zarehavan (Derik), in: "Vardzk", 2012, N 5, p. 33.

Located close to the ancient road of Aghbak-Salmast, the centuries-old monastery was a renowned pilgrimage site throughout the district of Salmast until the 1940s. Despite this, however, no topographer has ever paid any attention to it, and for this reason, at present there are absolutely no written records providing at least a brief architectural description for the once standing buildings of the monastic complex. The available sources which are very few in number mostly refer to certain historical events which took place in the monastery between the 1880s and 1890s.

Karapetian Samvel, Sourb Astvatzamor Monastery of Zarehavan (Derik), in: "Vardzk", 2012, N 5, p. 33.

1889 y․

In 1889 a brave youth named Movses Michaelian took up living in the abandoned and semi-ruined monastery and embarked on its renovation by Primate of Atropatene Mkhitarian’s consent: “...even the shabby cabins and the dome, which had been destroyed in the course of time, were repaired with the help of certain able people...” In 1892, however, Movses was killed in a fight against the Kurds.

«Մշակ», 1892, N 66, 13 յունիս, էջ 3: Another source states the following about the renovation of the dome and rooms of the monastery: “...several years ago, a few inhabitants of Salmast repaired the fallen cupola and built two small cabins...” («Մշակ», 1891, N 126, 7 նոյեմբեր, էջ 3). Karapetian Samvel, Sourb Astvatzamor Monastery of Zarehavan (Derik), in: "Vardzk", 2012, N 5, p. 33.

1894 — 1896 yy․

The renovation of the monastery was delayed due to the plunder and massacres that raged on the Turkish side of Armenia between 1894 and 1896. Incited by these slaughters and encouraged by the Turkish authorities, the Kurdish gangs kept crossing and re-crossing the border and invading the Armenian villages located nearby. Their attacks were especially launched against the monastery of Derik, which sometimes gave shelter to Armenian fighters for a short time. Indeed, this situation was perilous for the Father Superior, too so that he did not have the courage of visiting the monastery for more than half a year during 1894, sojourning in Echmiatzin during that time.

«Մշակ», 1894, N 98, 27 օգոստոս, էջ 1-2: Karapetian Samvel, Sourb Astvatzamor Monastery of Zarehavan (Derik), in: "Vardzk", 2012, N 5, pp. 33-34.

1894 y․

In some cases, the sanctuary became a theatre of fights, two of which are particularly well-known. On 21 July 1894, the monastery was sieged, a record stating the following with this respect: “This summer several Armenians and Kurds were killed in Persia, particularly, on the borderline of Turkish Armenia. Early in July, 5 poor Kurdish travellers who were subjects of Turkey were murdered: a telegram was sent to Constantinople, and a great tumult ensued immediately: the Vali of Van rushed to Bash Kala at once and stationed himself on the borderline. The abominable act had been perpetrated a little far from the lands of Derik Monastery, close to the Turko-Persian frontier, and this was quite enough to lay the blame for the blood shed on the [Armenian] revolutionaries—as it is generally the rule in Turkey—who had allegedly installed themselves in Derik... The Pasha was infuriated... ‘Derik must be destroyed exactly tomorrow, without any delay so that no stone is left unturned. Level it with the ground, Mussulmans! This is the Sultan’s order. I must see the Armenian rebels’ bloody heads here tomorrow. Slaughter the dogs...! Derik has been troubling us for already 4 years. The state is dishonoured: how could those there kill 5 Kurds who were faithful subjects for the Sultan? You must demolish it, I am telling you. I want their heads tomorrow...!’ The savage Kurdish aghas and chieftains who had surrounded the Pasha in terror looked at each other horrified, with bloody eyes. That senseless incident had enraged the Kurds, but there was something else worrying the Vali at that moment: how to organise the massacre, for Derik was in Persian land? However, the mean Government of the guileful Sultan was well-aware of the base means of carrying it out very well. The Vali suggested that the most powerful chief of the Shikak, Mame, should launch the incursion as an ordinary invader so that no international conflict would ensue, and promised to present him with a pashalic and expensive gifts. The latter said that in days bygone, his father had succeeded in resisting hundreds of Persian troops and killing 70 of them by occupying a good position with only 8 men. So, if the people of Derik were not brave riflemen, how could they keep a monastery in the midst of the Kurds, in the Dushman mountains? ‘Give me 100 soldiers and take responsibility [for the invasion] on you.’ Within ten days, the Pasha incited the chief of the Marzketsies of Aghbak, Sharaf—the 5 murdered Kurds had been his rayas (subjects - translator)—to an attack. That sinister news had already reached the innocent and courageous people of Derik: the pilgrims visited the monastery with arms, always being on their guard. Around the middle of July, there were no doubts as to the inevitability of the raid. The monastery was being spied on day and night, and for 15 days, both the roads leading to Derik were thronged with the armed Kurds of Bahri Pasha. Communication with the outer world was severed altogether—no passers-by could be seen, and for many days and nights, the monastery was under total siege. The accounts of the messengers who happened to come there were fabulous: ‘Sharaf will reach here today, in the evening, tomorrow, the day after tomorrow with 50, 100 and 500 men.’ Those in Derik, only a handful of people, were panic-stricken. The Kurds of a village called Verin (i.e. Upper - translator) Derik (it was owned by the monastery) were so terrified that they left their houses and ran away in the shroud of night, as the dangerous news had reached them, too. One of the peasants whose family belonged to the monastery together with two others fled away with these Kurds, taking his wife and children with him. Only about 35 people—4 villagers, 5 monks and 12 pilgrims, the rest being women and children—were left in Derik. Taking into account the impending danger, Vicar Sargis kept the pilgrims there for 5 to 6 days,. Given the inevitable disaster, armed guards were placed in three distinct places with a fixed watchword to protect the monastery day and night. Spies were sent to the adjacent mountains. The few people who still stayed in Derik grew more and more panic-stricken: none of them hoped for survival as they lived amidst Kurdish villages of bandits and ever active gangs, being surrounded by the immense Dushman mountains as well as deep gorges and precipices. The inhabitants of Salmast did not dare to come to their aid, while the Pasha, who was on the very borderline, was eager to see the repetition of the Bulgarian scene: he still persisted and plucked his beard, demanding the heads of the “mutineers” of Derik. In vain had those under siege focused their telescopes on the roads: there was no help. None of the Armenians of Salmast proved willing to defend their sanctuary, although everybody was aware of the coming danger. The people of Derik pinned their hopes only on themselves and decided to defend the monastery to their last breath. They actively started work with cheerful singing—they kept making mortar and carrying bricks and stones on their backs so that within two days, three minor fortifications were erected, for the small monastery had been deprived of any by that time. On the morning of 21 July, everybody was busy with his own work, although all of them were armed. All of a sudden, the guard fired a shot thus giving a [warning] signal. A group of horsemen were seen in the distance rushing past the sanctuary towards the hills on its eastern side, namely, in the direction of the small cattle belonging to the monastery and village, which was unfortunately farther than usual on that day, grazing behind the hills. For several seconds, general confusion prevailed, but soon everybody occupied their places. The enemy made an appearance—it was Sultan Hamid’s Hamidie Regiment. ‘We started shooting, but what should we see? The Kurds opened fire parallel with us, but what were they doing? They were showering us with bullets, having opened fire on us from the western, northern and eastern mountains simultaneously. White clouds of smoke puffed up the sky from the top of every rock and mountain. The whistle of bullets was ear-shattering, finding its echoes in the merciless mountains. From three sides, we were encircled by numerous Kurds, without knowing anything about their exact number: we had the impression of being surrounded by thousands of them. The white clouds kept rising and gradually came nearer. We fired in response to them actively. The confusion and turmoil intensified in the monastery: on the one hand, the children’s cries and screams were heard, and on the other, the women were seen tearing their hair and running about in utter dismay and perplexity, some of them bringing bags of oil, cheese and flour, which they had been keeping against a rainy day, to the monastery in great hastiness. The bullets sent by the ignoble Sultan kept whistling past our heads. We looked through the telescope: the gangs of barbarians kept descending towards us from the lofty mountains in the north and disappearing in the deep gorges... The enemy was approaching. ‘Carnage, formidable slaughter... women, girls...’ Everybody kept whispering: confusion and panic prevailed for a short time. The horsemen kept rushing furiously from a gorge to another, and from a hill to another, disappearing in a second. They always chose our weakest side to attack the monastery: more than 100 horsemen, a total of 300 to 400, occupied the high mountains, while we were just a handful of people, 21 in number and in a low place, beneath their feet, having only four positions. Among the enemy was the faithful subject of the Sultan, namely, the Turkish centurion of the cordon of the border village of Khanik with his 50 disguised troops, who had joined the invaders through Bahri Pasha’s cunning. What were we to do? To keep our positions and protect ourselves up until the death of our very last friend. A mountain-dwelling mother cried out: ‘Boys, my dear ones, the cattle...!’ The small trumpet of the people of Derik was blown and we sang in unison: ‘Death is one everywhere...’ We plucked up courage, and our panic was dispelled. The Kurds who had surrounded the cattle from afar were now showering bullets on the 16-year-old shepherd and his younger brother of 11, who had joined him on that day just for pleasure. Each inhabitant of Derik seemed to be equal to ten ones. We shot bullets around the cattle, which was within a verst, in coolness. Now the small boys turned to this side of the hill and started running in our direction, our fire intensifying, while the barefaced villains were unable to approach them. Tears of happiness were seen... After an hour of heavy fire, they drove away the cattle, losing a Kurd, but their actual aim had not been the seizure of those several black-tailed animals—they simply wanted to divert our attention and incite us out of our positions so that they might be able to attack us, for the mounted bandits lay in ambush for us in groups and waited for a signal to attack. They were about to succeed, for two of our friends jumped out of their positions bareheaded and in sweat and rushed to the cattle which was being driven away by the enemy. We had decided not to chase them in order to avoid making a fatal mistake (these two might be followed by others) so that we talked those provoked from doing so by imploring and reproaching them. The cattle was carried away. Everybody was very happy to see the children alive. Throughout 3 hours the people of Derik had kept firing to the target... They had been defending the Armenian sanctuary, Derik, against that vast throng, as unforgettable deeds... sweet memories... are connected with it. They had been defending the honour of Armenian women and girls... The poor timid invaders were met with firm, steadfast resistance, and their advance was repelled. None of us had suffered any injury. Those who had come to take the rebels’ heads proved unwilling to combat openly. The fight broke out at half past eight in the morning and ceased about half an hour past midday. “Sultan Hamid’s Hamidie Regiment was met with a proper resistance: the gang of 400 barbarians who had every advantage over us—mountains, gorges, Kurdish villages, provisions and even Turkish troops—did not dare to attack a group of common people. The following morning we spied on the nearby mountains: there was nobody there, the Kurds having gone away in shame. ...We heard that a female buffalo of the cattle had been killed: Sharaf had better present its bloody head to the infuriated Pasha instead of those of the rebel. According to the neighbouring Kurds, their besieging tribesmen had wounded not 3, but 7 people, and every effort was made to conceal this.” Another record states the following about this fighting: on 21 July, Bahri Pasha of Van sent two Kurdish tribes to the monastery of Derik to destroy it and bring him the heads of those who were there in retaliation for the 5 murdered Kurds. The Kurds, 300 in number, attacked the monastery, which was being defended by 20 Armenians with rifles. However, they only managed to drive away the monastic cattle, as it was far from it, although the Armenians of Derik resisted even for these animals. Realising that they could inflict no damage on the monastery, the Kurds withdrew having seized the cattle. None of the Armenians suffered any injury. In 1898 the Persian authorities who had studied the details of this fight rejected the allegations of the Turkish powers according to which the armed Armenian revolutionaries had turned the monastery into a castle.

«Դրօշակ», 1894, N 12, էջ 5-6: «Մշակ», 1894, N 96, 23 օգոստոս, էջ 3: About a year and a half after this attack, the following was written in the Armenian press: “This year the chief of the Marzketsy, Sharaf (he attacked Derik last year with a force of 500 and had to suffer the shame of withdrawal), has launched an offensive against Kotur, which is considered a Persian borderline fortification, with about 400 of his men, having previously plundered and devastated the Armenian-inhabited village of Brnavik. The Armenians and Persians who had united [to repel the enemy], fortified themselves in this castle and decided to resist the forces of Sharaf up to their very last breath. After a fighting of 9 hours, Sharaf had to retreat in disappointment leaving three corpses for the Persian khan had armed the Armenians with Governmental rifles and even used guns. From among the Armenians, Grigor from Kotur was slightly injured...” («Դրօշակ», 1896, N 3, էջ 20). After these frustrated allegations, the incursions of Atropatene began and Salmast became a theatre of base and perfidious raids launched by the Turkish authorities. For many times, it was slandered as a den of large Armenian troops and a place where a great number of arms and guns were concentrated. For so many times, investigating officials were sent to Salmast to verify all that, but every time it was only proved that all that was nothing but vain slander and groundless charges. Let us leave aside the fact that after the attack against Derik and the Armeno-Kurdish fight of ‘94, the circumstantial investigation carried out by Isah Khan proved that the monastery of Derik is far from being “an Armenian stronghold,” as alleged by the Turkish powers, and that instead of “armed revolutionaries,” it was inhabited by one or two aged guards. After informing the ambassador of Turkey about all these facts, the Sadrazam added: “Hopefully, from now on You will not be predisposed to believe everything You hear” («Արաքս», 1898, Ա, ութերորդ տարի, Ս. Պետերբուրգ, էջ 131-133). Karapetian Samvel, Sourb Astvatzamor Monastery of Zarehavan (Derik), in: "Vardzk", 2012, N 5, pp. 34-37.

The second noteworthy fight of Derik took place in the spring of 1896: “...all the experienced hayduks were armed with rifles. After a 10-day journey full of difficulties, at dawn the group approached Sourb Astvatzatzin Monastery of Derik, which was ruined and uninhabited. Noticing the fidayis entering the monastery, the Kurds of the border villages, the Mazrik, the Shekak and those of Mametan District, immediately laid siege on the elevations predominating over it, especially, Mount Spitak (White Mountain - translator). Fighting became inevitable. The armed hayduks occupied positions near the ramparts of the monastery and the north-eastern hills, while those without arms entered the church. Before starting, hayduk Shero approached the grave of his comrade-in-arms, Chato from Kajet, kissed it and said: ‘My dear Chato, if by God’s will, I sacrifice my life for my homeland, I wish to repose by your side, my dear friend.’ The fight broke out at sunrise: the Kurds launched a heavy attack trying to advance with savage cries and yells, but the hayduks resisted them heroically. The battle intensified, the Kurds advancing from every direction in large numbers. Suddenly Shero moved out of his position and started attacking, but an enemy bullet shot him dead at once (his wish was realised, and his remains were buried side by side with Chato’s grave). During the fight, Manuk and Hakob from Karjkan were killed, too. The Kurdish attacks grew so severe that the hayduks were forced into leaving their positions and strengthening themselves in the monastery. The Kurds threw highly inflammable brushwood, twigs and large blocks of stone into the monastery to set it on fire and kill those who were there. By that time, it had already grown dark, and the fidayis decided to break through the siege and move away. However, their leader Nikol Duman suffered from rheumatism and was unable to join them. What could they do? A brave lad, Lorto (Harutiun Hambardzumian), decided to carry him on his back. Those unarmed were to move in the middle of the group, while those with rifles were to walk on their four sides. Duman, who was sitting on Lorto’s back, cried out in a loud voice: ‘Boys, fire! Ahead...!’ All of them opened fire at the same time. The panic-stricken Kurds ran away, and the hayduks broke through their circle and managed to go away. Lorto later told his friends about his successful and tireless ascent of Mount Spitak of Derek, covering a vast distance, with Duman on his back. The group reached Salmast, but instead of going to the Armenian villages, they entered that of Hin Kaghak (Kyohna Shahar), where they were given away by a Turk and arrested by the Persians, being sent to Dilman. Duman was able to get released by bribe, while the others remained imprisoned for several months, being set free only after the fights of Van that took place in June 1896.”

Մասիս, Մեր զոհերը, «Դրօշակ», 1927, դ 6, էջ 179-180: One of the members of the group was Hovhannes Avetissian, about whom the following is reported: “In 1896, before the massacres of Van, he went to Persia together with a group of members of the Dashnaktsutiun (i.e. Armenian Revolutionary Party - G.M.). He remained alive after the battle of Derik, but suffered imprisonment in Salmast together with the members of the same group for a month or a month and a half...” ¥§¸ñûß³Ï¦, 1900, ¹ 4, ¿ç 58¤. Three years later, Armenian revengers killed the leader of the Kurdish band which had launched the attack against the monastery: “...in 1899 Emir Joshri came to Salmast accompanied by his servant—it was he who had encircled Duman in the monastery of Derik in 1896. When I heard about his arrival, I let our fellows in Mahlam know about it so that they would take revenge on him: it was carried out by Darmo and several of his friends in the neighbourhood of Mahlam Village” (Ն. Հանգոյց, Սամսոնի յուշերը, «Հայրենիք», Պոսըն, 1924, N 6, էջ 134). It should be pointed out, however, that there exists another conjecture regarding Emir Jamshin’s murder: according to it, he was killed not by Armenians, but by Kurds: “In recent three months, some remarkable occurrences have been observed amidst the Kurdish subjects of Persia living in the border areas: let us mention prominent chief Jafar Agha’s bloody fights against another chieftain, Mahmad Agha, and the murder of chief Emir Jamshin, living in the vicinity of Derik, by another Kurd. The first of these chieftains mentioned, Jafar Agha, went to aid Sharaf during the operation of Khanasor in ‘97 and was wounded in the forehead, but at present he has certain discrepancies with other Kurdish chiefs and for this reason, is on more peaceful terms with Armenians than ever. Emir Jamshin, who was killed, was the chief who had engaged in fighting against the men of our group leader Duman in Derik in ‘96: as is known, it was during this fighting that folk hero Shero was killed” («Դրօշակ», 1899, N 3, էջ 42). Karapetian Samvel, Sourb Astvatzamor Monastery of Zarehavan (Derik), in: "Vardzk", 2012, N 5, pp. 37-38.

1910 y․

In the 1910s, Sourb Astvatzamor Monastery shifted into the possession of Kurdish chief Ismayil Agha (Smko). In order to redress this injustice and return the sanctuary to its proper owners, the Armenians of Salmast addressed numerous petitions to the Persian authorities, but all of them proved fruitless. In consequence of this, in 1914 the Armenians addressed a written request to the Russian Consul in Teheran demanding that the Kurds should be driven away from Derik.

Պատրիկեան Վ., Հայերի բողոքը Սըմկօյի դէմ, «Հորիզոն», 1914, N 32, 11 փետրւարի, էջ 3: Also see idem, Դերիկի վանքի խնդրի շուրջը, «Հորիզոն», 1914, N 109, 23 մայիսի, էջ 4. Karapetian Samvel, Sourb Astvatzamor Monastery of Zarehavan (Derik), in: "Vardzk", 2012, N 5, p. 38.

1914 y․

This document, dated 12 February 1914 and signed by 40 people from 7 villages of Salmast, particularly said: “We, the undersigned, being the representatives of the Armenians of Salmast, are applying to Your Excellency through this petition, daring to draw Your high attention to the following problem: “The Kurdish chief of the Avdo, Ismayil Agha, who had been banished from Salmast due to his various heavy crimes and had been living in Kotur for 6 to 7 years, managed to return last year—we do not know how—and assume state service. Apart from insulting our sacred religious feelings, he has also caused large financial losses to us. Since Ismayil Agha is in state service now, he is obliged to avoid doing anything contradicting the law. However, this year he has had the face of occupying Sourb Astvatzatzin Monastery of Derik, located in Salmast, driving away the about 15 families of peaceful Kurdish farmers who had been settled there by the Armenian spiritual authorities. We have submitted a couple of petitions regarding this issue to the Russian Consul in Khoy through the highly-honoured Armenian Primate of Atropatene. However, more than 5 months have passed, and we have not received any answer yet. “The aforementioned monastery, which has two villages, large pastures and special winter ones which are sunny, used to get large income from their use every year, whereas now it is deprived of any profit. Besides, horrified at the Avdoi living there, the Armenian people of Salmast do not dare to visit it, and their fears are not ungrounded, for Ismayil Agha has allowed his tribesmen, even in written form, to threaten them in a most insolent way. Consequently, Armenian believers do not have the courage of going to the monastery, and this has deprived it of the income it used to receive from pilgrims... This year he has caused a loss of at least 3,000 tumans to the monastery. Thus, applying to Your Excellence, we implore that You should focus Your high attention on this humble request of Salmast Armenians and condescend to handle it properly...”

Պատրիկեան Վ., Եօթ գլխաւոր գիւղերի դիմումը ռուսաց դեսպանին, «Հորիզոն», 1914, N 41, 25 փետրւարի, երեքշաբի, էջ 3-4: Karapetian Samvel, Sourb Astvatzamor Monastery of Zarehavan (Derik), in: "Vardzk", 2012, N 5, p. 38.

1924 y․

Ten years later, in 1924 Sourb Astvatzatzin of Derik is mentioned as the only monastery throughout Salmast: apart from it, the district also had 12 religious buildings, 10 of which were churches, and 2 chapels.

Հայաստանի ազգային դիվան, ֆ. 409, ց. 1, գ. 4079, թ. 1: Karapetian Samvel, Sourb Astvatzamor Monastery of Zarehavan (Derik), in: "Vardzk", 2012, N 5, p. 38.

Most probably, the Armenian diocese of Atropatene proved unable to manage and preserve the monastery properly, and the worst way-out was chosen as the only settlement of its problems, namely, the sale of its estates. On 19 February 1930, Senior Archimandrite Arsen Gheltjian reported the Spiritual Council of Echmiatzin about this: “Archbishop N. [Nerses] Melik-Tangian has sold the domains of Derik Monastery, including around 1,500 artavars of arable land, mineral springs and pastures. They have been purchased by a Kurd who has allegedly paid 500 tumans...”

Հայաստանի ազգային դիվան, ֆ. 409, ց. 1, գ. 4116, թ. 11: Karapetian Samvel, Sourb Astvatzamor Monastery of Zarehavan (Derik), in: "Vardzk", 2012, N 5, p. 38.

1942 y․

Twelve years later, on 20 February 1942, Arsen Gheltjian, who had been promoted to the rank of archbishop, prepared an extensive report which is the last available written document mentioning the monastery: “...we already know what position Nerses occupies: he is held captive by the Dashnaks thanks to a number of wrongs he has committed. I have already informed you in a report that he has sold the old embroidered curtain of the monastery of [St.] Tade, and passed the lands of Derik Monastery to a Kurd...”

Վաւերագրեր հայ եկեղեցու պատմութեան, Գէորգ Զ Չորէքչեան կաթողիկոս Ամենայն հայոց (1938-1955 .), գիրք Զ, Երևան, 1999, էջ 145: Karapetian Samvel, Sourb Astvatzamor Monastery of Zarehavan (Derik), in: "Vardzk", 2012, N 5, pp. 38-39.

As already stated above, no photographs were taken of the monastic complex until the beginning, or the middle, of the 20th century, when its principal building, the church of Sourb Astvatzamor, was still preserved standing. Nor do there exist any, at least brief, descriptions of the monument. A number of publications have presented the photographs of two ancient sites as allegedly showing the monastery of Derik. In fact, however, they are completely different from each other and have nothing in common with the monastery in question (the comparison of these photographs will substantiate this statement).

Karapetian Samvel, Sourb Astvatzamor Monastery of Zarehavan (Derik), in: "Vardzk", 2012, N 5, pp. 39-40.

Architectural Description

The present-day vestiges of the monastic complex comprise the remnants of its church, which used to represent a central-domed tetraconch: its northern cross wing with a semi-circular apse, partly the walls of its northern vestry, as well as certain meagre sections of the retaining walls of some parts. The monument was apparently destroyed through explosion as huge masses of blown up walls can be seen around it, particularly on its southern side.

Karapetian Samvel, Sourb Astvatzamor Monastery of Zarehavan (Derik), in: "Vardzk", 2012, N 5, pp. 40-42.

The church of Derik Monastery was entirely built of finely-finished stones of medium size and others slightly larger than average, combined with mortar. Most presumably, the under-dome square joined the concha by means of squinches. The study of the massive parts of the fallen tambour show that it was circular inwardly (D = 3.60 metres), and octahedral outwardly (indeed, it was surmounted by a pointed spire which was octahedral like the drum itself). The entrance must have opened from the western facade, but it might also have had another entrance in the south.

Karapetian Samvel, Sourb Astvatzamor Monastery of Zarehavan (Derik), in: "Vardzk", 2012, N 5, p. 42.

The church (exterior dimensions: 11.68 x 10.89 metres) was inwardly covered with plaster only very meagre parts of which are preserved. No traces of frescoes can be discerned on these remnants.

Karapetian Samvel, Sourb Astvatzamor Monastery of Zarehavan (Derik), in: "Vardzk", 2012, N 5, p. 42.

The other monastic buildings, namely 2 to 3 rooms and the ramparts, have been destroyed without a single vestige left. Nor is there any trace of the sacred graves of the two heroes of the liberation of the monastery, Chato, descending from Kajet Village, Shatakh District, Van Province, and “people’s hero” Shero, who was interred beside his inseparable comrade-in-arms in 1896.

Karapetian Samvel, Sourb Astvatzamor Monastery of Zarehavan (Derik), in: "Vardzk", 2012, N 5, p. 42.

Priors
1893 y․

In 1893 mention is made of the Prior of the monastery, Archimandrite Bagrat Tavakalian, who was busy settling its financial problems.

A record states the following with this regard: “The Prior of Sourb Astvatzamor Cloister of Zarevand (Derik), Archimandrite Bagrat Gevorg-Tavakalian, gave us a printed report on the donations and expenditure of the monastery. We find it expedient to refer to some of the data found in it, especially taking into account the fact that some people are trying to spread the rumour that while in Tabriz, the Father Superior collected 600 tumans ¥1,800 roubles¤ and wasted it together with some Armenian teachers from Russia. It contains the family names of 49 donators who gave a total of 753 gherans: 363 gherans 90 kopecks has been spent, the remainder amounting to 383 gherans 10 kopecks in cash. If we add to this the residue of the amount got for the kissing of the Prior’s hand, namely, 49 gherans 20 kopecks, we shall receive a total of 537 gherans 30 kopecks, 12 tumans of which was spent on the needs of the monastery after the printing of the report” («Տարազ», 1893, N 26, էջ 419). Karapetian Samvel, Sourb Astvatzamor Monastery of Zarehavan (Derik), in: "Vardzk", 2012, N 5, p. 33.

Estates
1894 y․

A record of 1894 states that Sourb Astvatzamor Monastery had some estates which had been ratified as its property a long time before: “...in the vicinity of the monastery, there is a village of 3 Armenian houses and a little farther, another of 10 Kurdish ones, two of which belong to it.”

«Մշակ», 1894, N 98, 27 օգոստոս, էջ 1-2: Karapetian Samvel, Sourb Astvatzamor Monastery of Zarehavan (Derik), in: "Vardzk", 2012, N 5, p. 33.

Type Map
View Exterior
Author Samvel Karapetyan
Source Non-Specified

The map of Salmast District drawn by Archimandrite Kh. Dadian with the monastery of Derik on it (ՀՀ ազգային դիվան, ֆ. 319, ց. 1, գ. 179, թ. 84)

Type Photo
View Exterior
Direction From the south-east
Author Samvel Karapetyan
Source Colour Negative
Date 2011 y․

A general view of the remnants of Sourb Astvatzamor Monastery of Zarevand from the south-east

Source Press Publication

Type Photo
View Exterior
Direction From the south
Author Samvel Karapetyan
Source Colour Negative
Date 2011 y․

The remnants of the church of Sourb Astvatzamor Monastery of Zarevand (Derik) from the south

Type Photo
View Exterior
Direction From the south-west
Author Samvel Karapetyan
Source Colour Negative
Date 2011 y․

The remnants of the church of Sourb Astvatzamor Monastery of Zarevand (Derik) from the south-west

Type Photo
View Exterior
Direction From the south-east
Author Samvel Karapetyan
Source Colour Negative
Date 2011 y․

The remnants of the church of Sourb Astvatzamor Monastery of Zarevand (Derik) from the south-east

Type Photo
View Exterior
Direction From the north-east
Author Samvel Karapetyan
Source Colour Negative
Date 2011 y․

The remnants of the church of Sourb Astvatzamor Monastery of Zarevand (Derik) from the north-east

Type Photo
View Exterior
Direction From the north
Author Samvel Karapetyan
Source Colour Negative
Date 2011 y․

The remnants of the church of Sourb Astvatzamor Monastery of Zarevand (Derik) from the north