Dad Monastery :: ARMENIAN HISTORICAL MONUMENTS

Dad Monastery 1 — 17 cc․

NKR / Karvajar / Dadivank

Location

Dadi Vank is located in the east of the historical Upper Khachen or Tzar province, constituting the integral part of the medieval Artsakh (presently Kalbajar district). It is situated 0.5 km north of the left bank of the Trtu (Tartar), very close to the borderline of the Martakert district of the NKR, barely 200 m away of it, on the southern slope of a woody mountain. Its altitude is 1100 m above the sea and 75 m above the bank of the Trtu. The convent is separated from the river by the ruins of historical village Khut, or Khutavan, situated in the valley of a small stream flowing into the Trtu. During the Soviet period this village was reinhabited by Kurds and renamed to Kulanlu, or Vank (‘Monastery’).

Samvel Karapetian, Armenian Cultural Monuments in the Region of Karabakh, Yerevan, 2001, p. 75.

Historical Introduction
1 c․

In conformity with the Armenian historic tradition Dadi Vank was founded as early as in the I cent, already, on the grave of St. Dad, martyred for preaching Christianity. “Some Thaddeus, from the pagans, who went to Metz Hayk and to the northern lands by the commission of Thaddeus (Apostle), and upon hearing about the death of Abgar, turned and moved to Smaller Syunik and was murdered for secret preaching. The monastery was built in that place and named after him.” By that reason it is often called Arakelots ‘Apostolic’ and Mkhitar Gosh directly named it: “Arakeladir”, i. e. ‘founded by Apostle’. Possibly, a timber chapel might have been initially built on the grave of the martyred disciple. Later, probably, after the conversion to Christianity, as early as in the IV cent, it was substituted by the first and oldest church of the monastery.

It is difficult to insist, that this Dadi and Dad as if canonized in Mesopotamia were identical, based on the Volksetimologie of Serovbe Karnetsy of Bagdad: "This famous city situated on the Eastern bank of Tigris, was built in 762 AD by Khalifa Abuljafar Al-Mansur in a place where a saint named Dad used to live. Of his name the toponym meaning the "Gardens of Dad" or Baghdad" was formed. (Serovbe Karnetsi, The voyage from Baghdad to Echmiadzin, Yerevan, 1968, p. 45) (in Armenian); The Chronicle of Father Michael, Patriarch of Syria, Jerusalem, 1871, p. 33. See also Gh. Alishan, Artsakh, Yerevan, 1993, p. 52 (in Armenian); Gh. Alishan, Armenia, Venice, 1901, p. 386 (in Armenian); Samvel Karapetian, Armenian Cultural Monuments in the Region of Karabakh, Yerevan, 2001, p. 75.

9 c․

The first records to mention Dadi Vank come from the beginning of the IX cent. Describing sacred places related with martyrdom, Nerses Philipian mentioned a monastery “... in Khoradzor, which is called Dadoyi Vank” as the place of the martyr death taken in the Albanian kingdom.

Movses Kaghankatvatsi, History of Albania, Yerevan, 1983, p. 340 (in Armenian); Samvel Karapetian, Armenian Cultural Monuments in the Region of Karabakh, Yerevan, 2001, p. 75.

1145 — 1146 yy․

Like other fortresses and convents of Upper Khachen Dadi Vank was devastated in 1145-46 by the troops of Persian army commander Choli, shortly after the conquest of the Gandzak city in 1142. As witnessed by the historiographer “... he burnt also the Holy Convent founded by the Apostle, which is called Dadui Vank.”

S. Kamaliants, Surb Nshan of Khota Vank, "Ardzagank", 1892, N 3, p. 1-2 (in Armenian); Samvel Karapetian, Armenian Cultural Monuments in the Region of Karabakh, Yerevan, 2001, p. 76.

1813 y․

By 1813, when pursuant to Gulistan Treaty the area of Karabakh was finally annexed to Russia, Dadi Vank had not only lost its vast estates, but also ceased to be an Episcopal See.

Samvel Karapetian, Armenian Cultural Monuments in the Region of Karabakh, Yerevan, 2001, p. 76.

1890 y․

A specific detail should be added: taking advantage of the temporary absence of the superior in 1890, a Kolani seid-molla filled the monastery with his flocks and stayed there until he was expelled by Bakhish-bek, the landlord of Metsshen in Jraberd. The latter also cleaned the monastery.

"Nor Dar", 1890, N 158, p. 3-4 (in Armenian); Samvel Karapetian, Armenian Cultural Monuments in the Region of Karabakh, Yerevan, 2001, p. 77.

1891 y․

A new prior, Father Astvatzatur was assigned to Dadi Vank in 1991, but the situation didn’t improve till the nomination of Levon Ter-Avetikian, former resident of Tbilisi as the manager of monastery estates, in 1910. His undertaking was also considered hopeless and unrealistic, but the commitment and insistence yielded results. Quite peacefully, Levon Ter-Avetikian managed to achieve the purposes that seemingly might be realized only by force. First of all, hiring an exceptionally efficient lawyer, Ter-Avetikian clarified that in compliance with the valid legislation, the land owner, i. e. the monastery or the Holy See might start proceedings against the nomadic occupants of the monastery estate. Then, completing the assemblage of required documents, he began a long and dangerous struggle (for a similar claim the Turks killed Shamir Zlpigharian the resident of Maralyan-Sarov village, on April 24, 1895). Although the Court action, made as a result of investigation was favorable for the monastery, its practical implementation was extremely difficult. The stockbreeders rejected to leave the estate and obstructed both the Court action and the manager’s demands.

"Nor Dar", 1891, N 123, p. 3 (in Armenian). By the way, when Deacon Vahan Dadiants (later Khachik Preceptor Dadiants arrived to Dadi Vank by the Commission of the Consistory, as an assistant of Father astvatzatur, he described the situation as follows: "I found the monastery in deserted state and the prior in ultimate despair, left to hunger and thirst, surrounded by blood thirsty robbers, sitting as an owl on the ruins, lonely, in the monastery with no servants and means, with only scarce bread, left as a sample so that I could demonstrate it to the consistory in a few days..." (SCHARA, Fund 319, list 1, case 3, 165, p. 9). The prior himself characterized the situation as follows: "sur rounded by blood-thirsty Turkish population, in need of daily bread" (Ibid, p. 7). One of the last priors appointed to Dadi Vank was Vahan preceptor, commissioned here from Amaras in 1902 ("Ararat", 1902, p. 761) (in Armenian). "Ararat", 1911, Aug., p. 624 (in Armenian); "Nor Dar", 1895, N 77, p. 2-3 (in Armenian); Samvel Karapetian, Armenian Cultural Monuments in the Region of Karabakh, Yerevan, 2001, p. 77.

To avoid possible reprisals of the Turks expelled from the estate, the far-sighted manager let them on lease to the Turkish peasants of remote villages (e.g. Khankarvend), because in such cases the land use by Armenians would be especially risky. Finally, by 1917 manager Ter-Avetikian succeeded to expel the trespassers from a number of meadows and returned the part of Dadi Vank estates. Such efficiency of Levon Ter-Avetikian was highly appreciated. Particularly, the correspondent of “Mshak” characterized him as a personality “far, far away from any private interests, intentions, intrigues, committed to peace, who is very sympathetic to the suffering of the Armenian people and cares for the benefit of the convent”. Probably the map of Dadi Vank estates, which is now kept in the SCHARA, was drawn by the hand of Levon Ter-Avetikian in 1913.

SCHARA, Fund 56, List 18, case 1127, p. 4; This is testified by an accident that happened in 1896 with a group of Armenians: "5 Armenians came from Old Nakhijevan to investigate the estates of Dadi Vank in Karabagh, to find a suitable land for settling and agriculture. The Turkish "Kolany" tribe residing in the pastures, felt the danger and sent 10 brig ands, who caught those Armenians in the forest and cut them to pieces. Then they poured oil at their bodies and burnt them..' ("Mshak", 1896, N 86, July 27, p. 3) (in Armenian); "Mshak", 1914, N 39, p. 3 (in Armenian); S. Karapetian, "The Estate of Dadi Vank", "Azatamart", 1992, N 15, p. 14; and 'The Liberation of Karvajar Began in 1913' "Hayastany Hanrapetutyun", N 52, Mar. 13, 1995, p. 2 (in Armenian); Samvel Karapetian, Armenian Cultural Monuments in the Region of Karabakh, Yerevan, 2001, p. 77.

With the establishment of the Soviet rule, the monastery estates of Dadi Vank were naturally nationalized.

SCHARA, fund 57, L. 1, case 400, p. 1; S. Karapetian, above mentioned and "The Liberation of Karvajar Began in 1913" (in English), "NT", 1995, Apr. 5, p. 9; Samvel Karapetian, Armenian Cultural Monuments in the Region of Karabakh, Yerevan, 2001, p. 77.

Scriptoria
1684 y․

It is worth noting that in 1684 the manuscript of Grigor Tatevatsi’s Sermon book was rewritten for Petros Preceptor “in the holy and celebrated Dadei Vank” by scribe Varvare and illustrator Father Barsegh.

Anthropological Magazine, Vol. XII, Tiflis, 1905, p. 168; H. Voskian, The Monasteries of Artsakh, Vien, 1953, p. 95-112; The List of Manuscripts, Vol. I, Yerevan, 1965, p. 712, manuscript N 2067; Samvel Karapetian, Armenian Cultural Monuments in the Region of Karabakh, Yerevan, 2001, p. 76.

Repairs

However, beginning with the seventies of the same century the old monastery structures were restored or rebuilt and new religious and secular structures erected.

Samvel Karapetian, Armenian Cultural Monuments in the Region of Karabakh, Yerevan, 2001, p. 75.

Priors
1182 — 1190 yy․

Dadi Vank continued to remain the Episcopal See The records have preserved the names of the superiors, e.g. Father Grigoris, son of Vakhtang (mentioned in 1182-1190).

Samvel Karapetian, Armenian Cultural Monuments in the Region of Karabakh, Yerevan, 2001, p. 75.

1224 y․

Father Grigoris, son of Vasak, the Martyr (mentioned in 1224, 1233, 1241, 1253).

Samvel Karapetian, Armenian Cultural Monuments in the Region of Karabakh, Yerevan, 2001, p. 76.

1263 y․

Father Athanas, son of Hassan (mentioned in 1263, 1265, 1283, 1291).

Samvel Karapetian, Armenian Cultural Monuments in the Region of Karabakh, Yerevan, 2001, p. 76.

1309 y․

Father Sarkis (1309, 1312, 1340).

Samvel Karapetian, Armenian Cultural Monuments in the Region of Karabakh, Yerevan, 2001, p. 76.

1402 y․

Archbishop Zacariah (1402, 1411).

Colophons of Armenian Manuscripts of the XV cent., Pt. 1, Yerevan, 1955, p. 24, 122. List of Manuscripts, Vol. 1, Yerevan, 1965, Man. N 3578; Samvel Karapetian, Armenian Cultural Monuments in the Region of Karabakh, Yerevan, 2001, p. 76.

1558 y․

Father Grigoris (1558).

Gh. Alishan, Artsakh, Yerevan, 1993, p. 59. (in Armenian); Samvel Karapetian, Armenian Cultural Monuments in the Region of Karabakh, Yerevan, 2001, p. 76.

1583 y․

“Great and gifted preceptor Hovhannes” mentioned in 1583, “who came from the land of Tzar, called Smaller Syunik, from the monastery of Saint Apostle Dadi...”.

Small Chronicles by V. A. Hakobian, Vol. 2, Yerevan, 1956, p. 244. (in Armenian); Samvel Karapetian, Armenian Cultural Monuments in the Region of Karabakh, Yerevan, 2001, p. 76.

1652 y․

Archbishop Stephanos (mentioned in 1652, 1653).

Colophons of Armenian Manuscripts of the XVII cent., Vol. 3, Yerevan, 1984, p. 489, 601 (in Armenian); Samvel Karapetian, Armenian Cultural Monuments in the Region of Karabakh, Yerevan, 2001, p. 76.

1721 y․

Father Petros “Petros Preceptor (archimandrite), the superior of Khotavank...” mentioned in 1721, etc.

Armenian-Russian Relations in the First Third of the XVIII cent., Vol. II, Pt. 1, Yerevan, 1964, p. 383 (in Russian); Samvel Karapetian, Armenian Cultural Monuments in the Region of Karabakh, Yerevan, 2001, p. 76.

Estates

Up to the middle of the XVIII cent. Dadi Vank was the largest landowner in the province. Over the whole period of its existence, even in the most dramatic moments of its history the monastery estates included major parts of the present Kalbajar and Vardenis and reached the western section of Martakert district (in the Middle Ages they were even larger, extending from the present-day Yeranos village, in the west, and to the village Akana in the east).

SCHARA, Fund 57, List 1, Case 4, p. 1-4; "Jambr" Assembled and Rendered by Simeon Catholicos Yerevantsi, Vagharshapat, 1873, p. 283-284 (in Armenian); (the complete text of the cadastre see in the respective chapter herein); Samvel Karapetian, Armenian Cultural Monuments in the Region of Karabakh, Yerevan, 2001, p. 76.

1760 y․

New misfortunes fell on half-empty monastery estate in the second half of the XVIII cent. By invitation and protection of Ibrahim Khan of Shushi the Kolani Kurds left the province of Yerevan, and began to settle on the monastery land. Within the next few decades other Kurdish tribes, and the Ayrum Turks (ethnic Armenians, initially Greek orthodox, then converted to Muslim faith) infiltrated through the borders of the estate. But there was still more and worse to come: firstly the devastating campaigns of Agha Makhmud Khan of 1795 and 1797, then the horror of plague and famine (1798), as a result of which both, the monastery and its estate were totally abandoned.

S. Karapetian, Was the Province of Tzar Totally Emptied of Armenians by the Moment of Infiltration of Nomadic Tribes, "Ar", 1995, N 9, Apr. 12, p. 5 (in Armenian); "Mshak", 1888, N 122, p. 2; Leo, History of Armenia, Vol. 3, Book 2, Yerevan, 1973, p. 303(in Armenian); Leo, The History of Armenian Parish Schools of Karabakh During 1838-1913, Tiflis, 1914, p. 674-676 (in Armenian); H. Vardanian "A Little about Ayrumians", "Mshak", 1914, N 154, p. 2-3; Samvel Karapetian, "Ayrumians", "Gardmank", N 3, 1996, p. 5; Samvel Karapetian, Armenian Cultural Monuments in the Region of Karabakh, Yerevan, 2001, p. 76.

With a view of extreme political instability during the first years of Russian rule, and up to the end of the twenties of the XIX cent, (the summer campaign of Abbas Mirza in 1926), the clergy of Artsakh had no real opportunity to revive the deserted monasteries. It became plausible in 1830 and archbishop Baghdasar Hassan-Jalalian undertook the task. To return the former monastery estates which occurred at the disposal of various khans or semi-nomadic tribes, archbishob Baghdasar commenced the struggle, not only complicated and heavy, but also lasting and dangerous. Despite the fact that the Kolanis themselves did not reject, that they settled on the monastery lands (for instance, in 1833 Ami Asian bek witnessed, that “the settlements of the Kolanis belong to the monastery”), the skepticism of the contemporaries was well justified. It seemed that archbishop’s efforts were doomed: “the outcome of this undertaking seemed hopeless, but there was no obstacle and difficulty on his way that couldn’t be overcome by his natural infinite patience, and especially his indefatigable work”. However the archbishop (i. e. prince Baghdasar Hassan-Jalalian) “did not spare efforts and means, to take back his patrimonial estates from the daughter of Mehti Ghuli Khan and other beks. The estate, generally called Dutkhu-Kalbajar, extended over the area of 140.000 desyatinas, and included a number of villages, virgin forests, mines, ploughland, orchards, meadows, abounding in versatile mineral water”. Finally, by intercession of catholicos Nerses V, the Caucasus viceroy M. Vorontsov started the investigation of archbishop’s claims. Pursuant to the verdict, 196.438 desyatinas of land, constituting a vast estate, should be returned to the possession of Dadi Vank. Nevertheless, in spite of the government orders and decisions, it was extremely difficult to make the tribes residing in the monastery estate pay the tithe, especially such tribes, which were well known for their brigandage. The number of “disputable plots in the monastery estate” during the following years rose proportionally to the increase of the number of the Kurdish and Turkish yaylaghs (alpine summer settlements) and ghshlaghs. In 1896 the monastery owned only 98.438 desyatinas, of which only 50.000 were free of claims. The figure decreased to 45.997 desyatinas in 1909. It is worth mentioning that contrary to the increase of population and the number of settlements in the monastery estate income of the monastery was gradually falling. The above mentioned may be well argumented by indices of annual income of Dadi Vank for the following years: 1851-1873 over 1500 rubles per year; 1874-1880 - 600 rubles a year; 1891-450 rubles; 1892-396 rubles.

Grigor Ter-Hovhannissiants, Baghtassar Mitropolit Hassan-Jalaliants' Brief Biography, "Pordz", 1880, May, p. 131-164 (in Armenian); Hakob H. Topchian, The List of Compilations by Dadian Khachik Vardapet, Pt. B, Vagharshapat, 1900, p. 25 (in Armenian); "Taraz", 1913, N 7-8, p. 90; "Mshak", 1913, N 171, p. 3 (in Armenian); Reference on the problem of the Estate of Shushi. On the 27th Anniversary of Guardianship, "Mshak", 1888, N 94, p. 1 (in Armenian); Brief Reference of the Monasteries of Artsakh Congregation, "Ararat", 1896, Jan., p. 42; In conformity with another source the area of land free of any claims constituted only 42 000 desyatin ("Mshak", 1896, N 107, p. 3) (in Armenian); SCHARA, Fund 57, List 2, case 1851, p. 2 (in Armenian); "Pordz", 1880, May, p. 160 (in Armenian); "Nor Dar", 1891, N 123, p. 3 (in Armenian); "Ararat", 1896, Jan., p. 45 (in Armenian); Samvel Karapetian, Armenian Cultural Monuments in the Region of Karabakh, Yerevan, 2001, pp. 76-77.

Description
19 c․

Dadi Vank has been in the focus of the researchers’ attention since the XIX cent. The first to investigate numerous epigraphic inscriptions preserved in situ were Hovh. Shahkhatuniants, and S. Jalaliants. Problems of the monastery history and architecture were investigated later (Makar bishop Barkhutariants, M. Archbishop Ter-Movsissian). During the Soviet period epigraphic inscriptions were updated anew by S. Barkhudarian, the first measurements were conducted by architect M. Hasratian, historical studies were conducted by B. Ulubabian and Sh. Mkrtchian, and the frescoes preserved were studied by L. Durnovo. During the eighties a research of the monastery was finally undertaken by Azerbaijanian investigators R. Geyushev and D. Akhundov.

Samvel Karapetian, Armenian Cultural Monuments in the Region of Karabakh, Yerevan, 2001, p. 74.

1993 y․

A new phase of multi-lateral research work began in 1993, upon the liberation of the area of Dadi Vank and Kalbajar as a whole (March 31, 1993). Investigations conducted over two years clearly indicated that the works up to now carried in all three fields of research (epigraphic, historiography and architecture) were quite insufficient and missed many details. Particularly, besides a number of misreadings and misinterpretations, numerous inscriptions missed the attention of the scientists at all, either because they had been neglected, or because they were considered obscure, and thus omitted wholly or partially. Researches made in the field of the convent history are also quite deficient particularly by the cause of neglecting the data of the archive documents or pre-Soviet periodicals.

Samvel Karapetian, Armenian Cultural Monuments in the Region of Karabakh, Yerevan, 2001, pp. 74-75.

As for the architectural investigation, nothing had been added, provided for the measurements made by M. Hasratian, R. Geyushev and D. Akhundov (cross section, plan, southern facade of the main group of monuments and the western facade of the 2 nd domed church).

Samvel Karapetian, Armenian Cultural Monuments in the Region of Karabakh, Yerevan, 2001, p. 75.

Dadi Vank was one of the largest monastery complexes of the medieval Armenia. Building and renovation works were regularly made over almost two millennia, in spite of repeated military campaigns and devastating influence of time about 30 monastery structures of various assignment are still preserved, or half ruined, damaged or totally destroyed.

Samvel Karapetian, Armenian Cultural Monuments in the Region of Karabakh, Yerevan, 2001, p. 78.

20 c․

The complex of great architectural value has drawn the attention of specialists long ago. Some of its structures had been described already at the end of the past century. Studies in this field were continued also in the beginning of the XX cent., in the pre-Soviet period. Materials published up to the sixties contained some transient references to Dadi Vank. Architect M. Hasratian undertook the first detailed investigation of the monastery in the seventies only. His schematic plan of the complex and the research served an impetus to further investigation of the monument. Finally, during the eighties Azerbaijanian “scientists” published their studies.

Haikuni, "Meghu Hayastani", 1885, N 78, p. 2-3; N. Tanghian, Gandzasar and Khuta Monasteries, "Nor Dar", 1891, N 123, H. Yugrashiants, A Few Words on Khota Vank, "Nor Dar" 1892, N 15, p. 1-2; M. Smbat, Brief Description of Several Monasteries, "Nor Dar" 1893, N 17, p. 3; M. Barkhutariants, Artsakh, Baku, 1895, p. 203-209 (in Armenian); H. S. Eprikian, Illustrated Toponymic Dictionary, Vol. A, Vanice, St. Lazarus, 1903-1905, p. 572-573; Archbishop M. Ter-Movsissian, The Monastery Structures of Large Armenian Monasteries: Tatev, Dadi and Haghartzin, Jerusalem, 1938, p. 83-91, 94-97 (based on the research conducted in 1911) (in Armenian); T. Toramanian, Materials on the History of Armenian Architecture, Yerevan, 1948, p. 131; H. Voskian, The Monasteries of Artsakh, Vien, 1953, p. 95-112 (in Armenian); B. Ulubabian, M. Hasratian, Dadi Vank, "Haykazian Armenistic Magazine", Beirut, 1980, p. 7-54 (in Armenian); M. Hasratian, Architecture of the Palace Hall of the Khachen Princes in Dadi Vank, the 4th Republican Scientific Conference on the Problems of Armenian Culture and Art, Summaries of Reports, Yerevan, 1979 (in Russian); M. Hasratian, Dadi Vank, "Gitutyun ev Tekhnika", 1981, p. 21; J. M. Thierry, M. Hasratian, Dadi vank en Ansakh, "Revue des Etudes Armeniennes" XVI, Paris, 1982, p. 259-287 (in French); B. Ulubabian, Dadi or Khuta Monastery, "Echmiadzin" 1971, 7-8; B. Ulubabian, The Patrimonial Princely Monasteries of Khachen, "EH" 1972, N 2 (in Armenian); Sh. Mkrtchian, The Historical Monuments of Tartar Valley, Banber Hayastani Archivneri, 1975, N 3, p. 136; Sh. Mkrtchian, Historical and Architectural Monuments of Nagorno-Karabakh, Yerevan, 1980, p. 33-44; see also the 2nd complete edition of the same work, Yerevan, 1985, p. 38-46 (in Armenian); Sh. Mkrtchian, Historical and Architectural Monuments of Nagorno-Karabakh, Yerevan, 1988, p. 34-39 (in Russian) and the 2nd edition of this work, Yerevan, 1989, p. 34-39; R. B. Gheyushev, Christianity in Caucasian Albania, Baku, 1986, p. 174; D. Akhundov, The Architecture of Ancient and Medieval Azerbaijan, Baku, 1986, p. 224-229 (in Russian); Samvel Karapetian, Armenian Cultural Monuments in the Region of Karabakh, Yerevan, 2001, p. 78.

1993 — 1995 yy․

The liberation of the monastery (March 31, 1993) created exceptionally favorable conditions for free and detailed investigation and mapping of the monument. The thorough measurement of all monastery structures, conducted for the first time by the initiative of RAA, took several months of the seasons of 1993-1995.

I'd like to express my highest appreciation of the assistance pro vided by Naira and Hayk Torossians during the measurements. Samvel Karapetian, Armenian Cultural Monuments in the Region of Karabakh, Yerevan, 2001, p. 78.

13 — 14 cc․

There were also a few vaulted houses, one of which was situated in the western side of the complex, and two others were linked to the western facade of the Chapel. It seems they were also built on the verge of the XIII-XIV cent, and might be assigned for dwelling or other economic needs.

Samvel Karapetian, Armenian Cultural Monuments in the Region of Karabakh, Yerevan, 2001, pp. 98-99.

The main complex is surrounded by a number of chapels erected on the elevations nearby. Particularly, there is a chapel situated 300 m west of Dadi Vank, on top the cliff (altitude 1255, 155 m higher than Dadi Vank), and another chapel built on the same distance but in the southeastern direction, on the edge of a mountain spur reminding a cape, over 30 m above Dadi Vank. The altitude of the chapels situated to the north and northeast of the main convent structures, is only 5-10 m. higher than Dadi Vank. The sloping area of the main monastery complex is limited in the east and west by small ravines. Joining each other a little below these ravines as if emphasize the resemblance of this area to an amphitheater. In the course of time this area was totally covered by structures of various assignment.

Samvel Karapetian, Armenian Cultural Monuments in the Region of Karabakh, Yerevan, 2001, p. 75.

Lapidary Inscriptions
1702 y․

Lapidary inscriptions of Dadi Vank were first researched by Yesayi Hassan-Jalalian, the Catholicos of Albania (1702-1728). Bishop Shahkhatuniants used his collection of 1718 in the research published in 1830. At the same time Sarkis Preceptor conducted another investigation. Their collections were published in 1842. Two other inscriptions were published by M. Smbatiants afterwards. At the end of the XIX cent, the studies were continued by bishop Makar Barkhutariants, and finally the inscriptions were studied in situ by M. Ter-Movsissian in 1911, and published two years later. We should specially mention the considerable work conducted by Khachik preceptor Dadiants, though his valuable collection is not published up to now. The number of inscriptions copied and published to 1911 reached 40.

"The signature of Johannes Bishop Shahriartsi of the cathedral of Echmiadzin and five provinces of Ararat", vol. 2, Echmiadzin, 1842, p. 356-362; Sarkis Preceptor Jalaliants, The Voyage to Greater Armenia, Pt. 2, Tiflis, 1858, p. 222-228 (in Armenian); M. Smbatiants, "Nor Dar", 1893, N 17, p. 3 (in Armenian); Bishop Makar Barkhutariants, Artsakh, Baku, 1895, p. 203, 209 (in Armenian); "Anthropological Magazine", vol. 27 A) p. 80-88; B) p. 75-84, Tiflis, 1913. These materials were later summarized in the study of Archbishop Mesrop Ter-Movsissian, The Structures of Three Large Armenian Monasteries..., Jerusalem, 1938, p. 83-90; SCHARA, Fund N 319, List 1, case 5, p. 23-28; Fund N 319, List 1, case 95, p. 28 (in Armenian); Samvel Karapetian, Armenian Cultural Monuments in the Region of Karabakh, Yerevan, 2001, p. 99.

1960 — 1964 yy․

Then during several decades this field of research remained in oblivion. The works were resumed only in 1960-1964, by the epigraphical expedition led by Sedrak Barkhudarian, which performed the most detailed and fundamental research of the site. Unfortunately, for some reasons publication of the material assembled was postponed for almost 18 years. Inscriptions were published only in 1982, long after the death of S. Barkhudarian (1970), the chief of expedition. The respective section of his monograph contains 58 deciphered lapidary inscriptions of Dadi Vank, i. e. 18 new inscriptions had been discovered and added to former publication.

"Corpus" Inscriptionem Armenicarum, issue 5, by S. Barkhudarian, Yerevan, 1982, p. 197-217; Samvel Karapetian, Armenian Cultural Monuments in the Region of Karabakh, Yerevan, 2001, p. 99.

Manorial Records

“By the will of Almighty God and our Lord Jesus Christ this is the deed of the princely edict. I, Torsun, Seity, Prosh, Grigor, Hassan and our brothers and sons gave this firm deed (“siker) to the bishop Father Avag and his brother, monk Manuel: Whereas there were no people in the monasteries, who would serve, take care and illuminate the churches, and for the good maintenance of our patrimonial See Dadi Vank, Khatri Vank, Getamej, which is the burial vault, left to us by our ancestors, We ordered, provided and authorized the monasteries and the Holy See with two powers, which are bishophood and squireship, to Great Lord (Father) Zakariah, as to the first great catholicos, and the same was given to father Athanas and Father Sarkis (respectively) of Dati Vank, Khatrivank, Haghbat alongside with the property and the same to spiritual Father Grigor Catholicos, who established these three Sees by resolution and an edict (circular)”.

"Corpus", Issue 5, compiled by S. Barkhudarian, Yerevan, 1982, p. 216, N 764; Samvel Karapetian, Armenian Cultural Monuments in the Region of Karabakh, Yerevan, 2001, p. 117.

“By the will of Almighty God, I, Seity, the son of master (paron) Shanshi, the grandson of Hassan, I, Grigor, Hassan, Peki, Altun, sons of master Vahram, grandsons of Hassan, I, Aitin, the son of master Tursun, the grandson of master Aghbugha, I, Shansha, the son of Hassan, the Grandson of master Jahansha and we, four brothers gave Apahen, Khut and Khozenek within their four frontiers to our monaster ies: from the field of Chapar, with the estate and village Dzagunants, the spring Brnchi, with the village Tashanants, Petrosapak, which was given by our grandfathers, Sokhanants, Tzovategh, Jajoreants, Cholbekents, Tsrtnot, Shirmanants, Grigoratagh, Dati Van with its estate Kolataker, Heranants Hakarakaberd, the spring Navi, Berdakar, Krapashtats, Voghnov, our large orchard Khozenakuts with Manana Dzor, Tzaghikants, Yeznaratzants - we gave them to the disposal of bishop Avag. Let him hold them as long as he needs, freely with the God. And if another man manages it and gives the tithe to the monastery, let him do. This is our vow taken before the God and Saint Apostle Dati. Thus whoever repeals this deed and takes away, be it one of our sons or grandsons or relatives shall bear responsibility before the God and be ashamed. He shall be cursed by 318 patriarchs and be the accomplice of Judah. And whoever of the strangers and Turks does so, let him not enjoy his just earnings, and let him be cursed by the Prophet (‘peyghambare apizar lici’). Amen”.

"Corpus", Issue 5, compiled by S. Barkhudarian, Yerevan, 1982, p. 216, N 765; Samvel Karapetian, Armenian Cultural Monuments in the Region of Karabakh, Yerevan, 2001, p. 117.

1763 y․

The cadastre of Dadi Vank estate (“the prop erty of Khutavan”) compiled in 1763. “The state of property in the whole Kolani land, which in Armenian is called the land of Tzar, which borders with Khamsa, but belongs to Echmiadzin and is subordinated to the ruler of Yerevan. Villages owned by the monastery are the following: Yerq, Tznilants, Karmirshen, Salamalik, Kotarants, Urutspor, Atrenis, Tzughrughashen, Hosabak, Keavalu, which are on this side of the mount, adjacent to Aregunvuyn of Guegham. And on the opposite side of the mount -Metz Tzar, Kazh, Anukhs, Kholozants, Dashtak, Hajar, Apahen, Jumen, Karatak, Zuar, Mos, Sevajur, Tzovategh, Khrants, Halwuj, Motants, two Davachkhurs - Large and Small, Lev, Hanshagh, Barsghishen, Meytan, Yeritsishen, Khutavank, Chapar, Kearak, Norshen, Khntravank. It has also subordinate expiatories (“deserts”) under its hand: the Desert of Khndravank and the Desert of Tzar.”

"Jambr" Assembled and Rendered by Simeon Catholicos Yerevantsi, Vagharshapat, 1873, p. 283-284; Samvel Karapetian, Armenian Cultural Monuments in the Region of Karabakh, Yerevan, 2001, p. 117.

A deed recorded on a cylinder like paper scroll “ghabala”. “The length of the cadastre is 30 vershok. The last part seems to be torn. It is written on hard and firm paper resembling a parchment. As a result of being kept in a damp place, many words are erased and the right side of the manuscript is damaged, some places are difficult to read and understand. The whole scroll consists of 4 long papers glued to each other, which differ both by the color of ink and handwriting. The total text consists of 133 lines, bears 16 seal impressions, of which 6 are stamped by red ink, the others are black. 5 of the seal impressions and the signatures beside them belong to catholicoses; other seals belong to bishops, preceptors, meliks, beks and princes. The mentioned cadastre begins with the hand and seal (on the right side) of Petros Catholicos the Vicar of Gandzasar: “I witness that Haterk belongs to Apostle Tade”. Then the hand and seal of Yesayee catholicos: “I witness to the following:” the third is the hand and the seal of catholicos Jeremias: “I witness to the following”, the fourth is Grigor Catholicos of Gandzasar, the son of Melikbek, grandson of [ ] Bek, I witness to the following true fact”, hand and seal on the right, and the fifth is the hand and the seal of Philippus of Armenia, “I witness” and the sixth reads: “I, Jackobos...” The record beneath the signatures informs that Arzu Khatun, humble maid of Christ, the daughter of prince of princes Kurd, and the spouse of crown prince Vakhtang, the lord of Haterk and Khachen, built the Holy cathedral in 1214 in the memory of her sons Hassan and Grigor. The above mentioned Tade and Khut had been the disciples of the first Illuminators of Armenia, monasteries of the same name dating back to early midages, gradually became the largest and wealthiest monasteries in Syunik. The monastery named after Khut is called Khatravank. Further follows the true copy of Arzu-Khatun’s inscription, made on the Temple masonry: «Ի ՓԱՌՍ ԱՍՏՈՒԾՈՅ ԵՒ Ի ՆՈՐՈԳՈՒԹԻՒՆ ՍՈՒՐԲ ՈՒԽՏԻՍ ՍԱՀՄԱՆԵՑԱՔ ԺԱՌԱՆԳՈՒԹԻՒՆ ԵԿԵՂԵՑՈՅՍ ԳԻԻՂՍ ԵՒ ԱԳԱՐԱԿՍ ԻՒՐԵԱՆՑ ՍԱՀՄԱՆԱՒՔՆ ԶԱՊԱՀէՆ, ԶԽՕԹՆ, ԶԵՏՆԱՐԱԾԱՆՑ, ԶԲՃԱՆՑ ԵՒ ԶԿԱՆԱՉԱՒՈՐՆ, ՈՐ Ի ՎԱՅՈՑ ՁՈՐ... ՉՈԲԱ ՎԱՆՔԻ ԵՐԿՈՅ ՏՈՒՆ ՅԱՐՓԱՅ ՀԱՍՏԱՏԵՑԱՔ ԿԱՄԱԿՑՈՒԹԵԱՄԲ ԵՂԲԱՐՑՍ ԶԱՒԱԳ ԽՈՐԱՆԻ ՊԱՏԱՐԱԳՆ ՅԱՆՈՒՆ ՎԵՐԱՅԳՐԵԼՈՑՍ ԿԱՏԱՐԻ ԱՆԽԱՓԱՆ: ԵԹԷ ՈՔ ԱՅՍՄ ՎՃՌԻ ՀԱՍՏԱՏՆՈՅ ԽԱՓԱՆՈՒՄՆ ԱՌՆէ՝ ՅԻՇԽԱՆԱՑ ԿԱՄ ՅԱՌԱՋՆՈՐԴԱՑ ՏԵՂՒՈՅՍ ԿԱՄ ՈՔ ԵՒ ԻՑԷ, ԽԱՓԱՆԵՍՑԻ ՅՈՅՍ ՆՈՐԱ, ՈՐ ԱՌ ՔՍ ԵՒ ԴԱՏԱՊԱՐՏԵՍՑԻ ՅԱՒՅ»: “TO THE GLORY OF THE GOD AND TO (COMMEMORATE) THE COMPLETION OF THE RENOVATION OF THE HOLY CONVENT WE BEQUEATHED THE VILLAGES AND ESTATES TO THE INHERITANCE OF THE CHURCH: APA-HEN, KHOT, YEZNARATZANTS WITHIN THEIR BORDERS, BJANTS AND KANACHAVOR, WHICH ARE IN VAYOTS DZOR, TWO HOUSES IN CHOBA VANK ON THE ARPA RIVER, AND BY THE WILL OF THE HOLY BRETHREN THE HIGH MASS OF THE ALTAR IN HONOR OF THE DONATION SHALL BE REGULARLY SERVED. IF WHOEVER DESTROYS THIS FIRM DEED, BE IT IN THE PLACE OF PRINCES OR SUPERIORS, OR WHOEVER IT IS, LET HIS HOPE IN CHRIST BE DESTROYED AND LET GOD JUDGE HIM”. There are the following signatures beneath this inscription of Arzu Khatun: “I, bishop Athanes, bishop Grigor witness, that the firm deed (hastaf) inscribed on the temple is a bequest. The seals of bishops. Beneath their signatures - the hand and the seal of Melik Ghasum, son of Amir Bek: “I witness that what is written in the inscription of the temple is a true bequest” The seal is in Turkish, to the right of the seal there is a text: “I, Astvatzapovs, the son of Melik Kamal Bek of Gegham, witness that these bequests, on the walls of Datei Vank are true.” The seal is in Turkish. To the left of the seal there is the hand and seal of bishop Zaqaray, the son of Masum bek: “I witness that this bequest which is written on Holy Datei Apostle is a true deed”. On the right side “I, Gharaygoza, the son of Melik Eavri of Gegham witness that these deeds of bequest, inscribed on Datei Apostle are true”. The seal is in Turkish. To the left of it there is the hand and the seal of Minas preceptor Dateatsi. An older text written in faded ink on the same paper under the seals and signatures reads as follows: “Year 1582, the village and the farm were given as a bequest to Datei Vank forever... I, Hassan, the son of Vakhtang, the lord of Haterk and [Handa]berd, Khachenaberd and Havkakhaghats, went to the priesthood when I was 40. With the help of God I won my enemies in many wars, and I gave birth to 6 sons. I gave them my fortresses and my province and came to the monastery. To Father Grigor, and I became a priest, and brought the khachkar of mine Aghuay, elaborately worked, and with many efforts erected it to commemorate the Holy Cross (Surb Nshan) and me. Thus, for the sake of your souls, you who read, remember my prayers. Whoever destroys the bequest, shall be cursed by 318 Patriarchs.” To continue the inventory a new piece of paper was glued beneath that inscription. The second paper contains two red seal impressions with an Armenian legend, which however is impossible to read. The text that follows is written in clear handwriting: “I, Seti, the son of Grigor, the grandson of lord Hassan, gave Apahen, Khut, Khozenak with their 4 borders, Paranakashen from Henhats, from Chechapert, from Vahen, Sharints Kar, from Hartsyugha, from the field of Chapar alongside with Tzagunants stream, with the spring Brnshi with the Tozanants River, Petrosapak, which was given by our grandfathers, Sokhanants, Tzovategh, Jajorants, Cholpekants, Tsrtnot, Irashmanants, Grigorabagh, Dadi Vank with its vicinities, with Heranants Hakarakaberd, the spring of Tzar, with Berdatak, Krapashtots, Voghn, the large garden of Khozenakuts. Mananatzor, Tzaghikants, Yeznaratzants gave to Bishop Father Diravag, who was faithful (relative) to us. Let him freely dispose of them until he needs. And if some other person manages the property, he shall give the tithe to the church.” On the same paper by the same hand, below, there are copies of prince Hassan’s and other prince’s deeds: “I, Hassan, the son of Vakhtang and my brother Grigor, the superior of Holy convent named Datei Vank and Saks[...], Smpat and our brothers divided Larger Khachen, Sakra and the Land of Tzar. Upper Khachen was given to Hassan? And erected a cross above Mataghis as the frontier (landmark) of Khachen and Tzar. At the age of forty I, Hassan went to the priesthood, and I gave birth to 6 sons and built 4 fortresses, Haterkaberd, Chijaberd, Havkakhaghats and Dashtaberd. I gave my fortresses and my province to my sons and came to the monastery, to father Grigor and Father Athanes and became a priest, and the (frontiers) lands of my patrimony (hoghanyut) extend up by the stream of Haterk, up to the mount Apasa, Sharagol (lake?) of Mrav. There are Paranakhach, an old Armenian church, the church of Pakhos, fortress Chija, the mount of Vahen, Sharkar, Harazakar, Rezah kashkar, the fortress of Mazr and the Haterk River with everything whatever there is by its course. And we, the sons and grandsons of Hassan: I, Gontse, was given the fortress of Chija, time passed, then I came to the monastery with a vow, and I gave my patrimonial Khotasar, Sharkar, Harzakar, the church of Marchmantsi mulk? alongside with whatever there is by the river course put as a bequest to the door of Holy Apostle Dad. And the congregation established 4 days of liturgy. Whoever destroys the bequest given by us, let him be cursed by 318 patriarchs. Amen. Year RL”. “I, Tobe, grandson of Hassan received the fortress Havakhaghats in Upper Khachen from my father. By my free will I bequeathed 10 plots of land -for public ploughing and seeding, and taking the annual harvest to the door of Holy Apostle Tadei and Father Grigor established 6 days of liturgy for us, to be served forever. Whoever destroys this mass, let him be destroyed.” The paper ends here but judging from the fact that half of the seal impression made by red ink at the end of the paper is missing, it seems that part of the paper is torn. The text in the margin of Ghabala: “I, Daghadzag, the grandson of great Hassan, received the fortress of Dasht, 11 houses from my father, and I made a vow and sent to the door of the convent of Holy Apostle, and by my free will bequeathed the share of my property, Apahen with whatever there is, within its borders up to the river, Bardzrakap on the stream of Sharotin, the crossroad, Karmir bit, the church Vatajera within its borders, if whoever destroys it let him be cursed by 318 patriarchs. Date 1305.

Sarkis Kamalian “A Ghabala -Cadastre Relating the Estates of Tade or Khota Vank of Albanian Kingdom” (in Armenian), “Caucasus and Bysantium”, N 2. 1980, p. 150-154; Samvel Karapetian, Armenian Cultural Monuments in the Region of Karabakh, Yerevan, 2001, p. 118-119.

Relief, High Relief, Reliefs of Saints 1283 y․

Type Photo
Author Samvel Karapetyan

Relief of God the Father (1283), Dad Monastery

Relief, High Relief

Author Ashot Hakobian
Date 2018 y․

A relief on the southern facade of Katoghike Church

Type Photo
Direction From the west
Author Samvel Karapetyan

Type Measurement
View Exterior
Author Samvel Karapetyan
Source Sketch

Type Measurement
View Exterior
Direction From the east
Author Samvel Karapetyan
Source Sketch

Type Photo
View From space
Author http://earth.google.com

The monastery and the village of the same name from space

Type Photo
Direction From the south-west
Author Hrair Baze (the Hawk) Khacherian

Type Photo
Author Samvel Karapetyan
Date 1993 y․

The monastic complex before (photo 1993)

Type Photo
Author Samvel Ayvazian
Date 2008 y․

The monastic complex during restoration

Author Samvel Karapetyan

Author Ashot Hakobian

Date 1996 y․

Author Samvel Karapetyan
Date 2019 y․

Direction From the south
Author Samvel Karapetyan
Date 1994 y․

Author Samvel Ayvazian
Date 2011 y․

Name	Year/Century	Etymology
Arakelots
Arakeladir