SEARCH SYSTEM OF THE ARMENIAN HIGHLAND MONUMENTS

Partav 6 Monuments

NKR (Country) / Partav (City)

Location

Partav was one of the largest historical centres of Armenia, recorded over almost 2000 years. It is situated at the bank of the Trtu (Tartar) River in the Artsakh plain.

Samvel Karapetian, Armenian Cultural Monuments in the Region of Karabakh, Yerevan, 2001, p. 204.

Foundation

Controversial data preserved by the sources refer the foundation of the city to different periods. Particularly, the Persian historian Ghazvini mentions that Partav was founded in the time of Alexander the Great (in 336-323 BC), while the Armenian historiographers insist that Partav was established by Peroz, ruler of the Sasanide dynasty (459-484): “And by the order of Peroz, the king of Persia, Vache built the large city of Perozapat presently called Partav.” Maybe this testimony refers to the fundamental reconstruction of the city. The fact that renovation works were carried under the supervision of Vache, king of the Caucasian Albania, is confirmed by another source, namely, by the “Armenian History” of Mkhitar Ayrivantsi where the author directly indicates that “Partav was built by king Vache...”

Barda, Baku, 1987, p. 7 (in Azerb. and Russian).
Movses Kaghankatvatsi, History of the Albanian Land, Yerevan, 1983, p. 42, 355 (in Arm.).
History of Armenia of Mkhitar Ayrivanetsi, Moscow, 1860, p. 47 (in Arm.).
Samvel Karapetian, Armenian Cultural Monuments in the Region of Karabakh, Yerevan, 2001, pp. 204-205.

Historical Introduction

The next renovation of the city is associated with the name of king Kavat of the Sasanide dynasty (488-496,498/9-531): “Then Kavat... built the cities of Baylakan in Aran and Partav (Barda), which is the principal city of the whole borderline zone...” During the subsequent centuries Partav had been destroyed for a number of times and each time was reconstructed anew.

Ibn-Al-Asir, Yerevan, 1981, p. 40 (in Arm.).
See also Markwart, Eranshahr, Berlin, 1901, p. 118.
H. Manandian, Critical Survey of the History of Armenian Nation, vol. 2, part 1, Yerevan, 1957, p. 310 (in Arm.).
Samvel Karapetian, Armenian Cultural Monuments in the Region of Karabakh, Yerevan, 2001, p. 205.

450 y․

Generally while mentioning Partav on various occasions the historians had been always keen to stress its dimensions and significance. Yeghishe, for instance, witnessed that after the defeat in the battle of Khaghkhagh against the army of Vardan Mamikonian the Persian troops retreated to the Shahastan City. The closeness of battle field to this city indicates, that the word “Shahastan”, which denoted large trade centres, or capitals of the provinces might refer to the Partav city only, as the “Shahastan” of the whole region.

The History of Vardanants by Yeghishe, Yerevan, 1958, p. 71 (in Arm.).
Samvel Karapetian, Armenian Cultural Monuments in the Region of Karabakh, Yerevan, 2001, p. 205.

7 c․

In addition, historian Ghevond mentions the city as “... Partav Shahastan...”, while Kaghankatvatsi defines: “And its capital is the great Partav”, or “in Albania, in the famous city of Partav.”

Ghevond, History, Yerevan, 1982, p. 96 (in Arm.).
Movses Kaghankatvatsi, History of Albania, Yerevan, 1983, p. 9, 303.
Samvel Karapetian, Armenian Cultural Monuments in the Region of Karabakh, Yerevan, 2001, p. 205

Another record clarifies that it had been a fortress: “in the large capital, the stronghold of Partav...”

Movses Kaghankatvatsi, History of Albania, Yerevan, 1983, p. 135.
Samvel Karapetian, Armenian Cultural Monuments in the Region of Karabakh, Yerevan, 2001, p. 205.

Description

Arab historian Istakhri witnessed that Partav was more than one parsakh wide and as much long. It means that the city occupied the area of more than 40 sq. km, or 4000 hectares. Describing the city Ibn-al-Fakih noted that the structures were mainly built of alabaster, ceramic tiles (also brick baked and unbaked) and pebble stones, which were reused during the construction works in the present day Barda.

"The Arab Sources on Armenia and Neighboring Countries", compiled by V. Nalbandian, Yerevan, 1985, p. 12 (in Arm.).
H. Manandian, Ibid., vol. 2, Part 2, Yerevan, 1960, p. 366.
Barda, Baku, 1987, p. 7 (in Azerb. and Russian);
Samvel Karapetian, Armenian Cultural Monuments in the Region of Karabakh, Yerevan, 2001, p. 205. 1 parsang was to about 6 km.

551 y․

Neither of the early sources mentioned any Armenian spiritual structures, which should undoubtedly have existed here since the first centuries of the conversion to Christianity. However, there are indirect evidences that there should have been some church for the Christian community of the city when in 551 it was decided to “move the Holy See of Albania from the town of Chor to the capital Partav for the sake of the Cross of Christ tormented by the enemy campaigns”. A little later the church of St. Grigor in Partav was mentioned on the occasion of the historical events of 711, when prince Abd-al-Aziz victimized some Mankik, of the azat (nobility) descent for his commitment to Christianity. Armenian residents of the city took his body to the church and buried inside the said church: “and they took his honorable remnants into the great Partav, in the church of St. Grigor ...” It deserves mentioning that one of the Armenian monasteries in Jerusalem was called Partavay Vank Surb Astvatzatzin (Holy Virgin of Partav Monastery).

Movses Kaghankatvatsi, History of Albania, Yerevan, 1983, p. 119, 285, 319.
Samvel Karapetian, Armenian Cultural Monuments in the Region of Karabakh, Yerevan, 2001, p. 205.

Catholicoi
551 — 595 yy․

The first nominated patriarch of the Albanian branch of Armenian Church in Partav was Father Abbas (551-595) who resided here upon the transfer of the Holy See from Chogh (Chor). As witnessed by the historian: “Father Abbas the catholicos of Albania came from Darband to Partav and established his See”.

Movses Kaghankatvatsi, History of Albania, Yerevan, 1983, p. 350; Mkhitar Ayrivanetsi, Ibid., p. 48-49; Kaghankatvatsi mentions (Ibid., p. 342-343): "Father Abbas, that from the beginning of the Armenian era moved the episcopal See from evil, to Partav..."
Samvel Karapetian, Armenian Cultural Monuments in the Region of Karabakh, Yerevan, 2001, p. 205.

799 — 824 yy․

Twenty other catholicoses that succeeded him held Partav as residential See until Hovannes catholicos (799-824) transferred the See again to the Berdakur summer resort situated at the bank of the Trtu: “when Father Hovannes moved the Holy See away from Partav, he ... transferred it to Berdak...”

19 catholicoses ruling in Partav were: Abbas (551-595); Viro (595-629); Jamilia (629-644); Hovhan (644-671); Ukhtanes (671-683); Yeghiazar (683-689); Nerses (689-706); Simeon (706-707); Michael (707-744); Anastas (744-748), Hovsep (748-765); David (765-769); David (769-778); Matthe (778-779); Movses (779-781), Aharon (781-784), Solomon (784); Theodoros (784-788); Solomon (788-799).
Kyrakos Gandzaketsi, History of Armenia, Yerevan, 1961, p. 198 (in Arm.).
See also Mattheos Usayettsi, Chronicle, Yerevan, 1991, p. 249 (in Arm.).
Samvel Karapetian, Armenian Cultural Monuments in the Region of Karabakh, Yerevan, 2001, p. 205.

5 — 6 cc․

Partav sent two representatives to the ecclesiastical congress held in Aghven in the end of the V or the beginning of the VI century: “Shuphadishoy - the archbishop of Partav...” and “Matthew, the deacon...”

Movses Kaghankatvatsi, History of Albania, Yerevan, 1983, pp. 89-90.
K. Gandzaketsi, Ibid., p. 194.
Samvel Karapetian, Armenian Cultural Monuments in the Region of Karabakh, Yerevan, 2001, p. 205.

Historical Introduction
623 — 624 yy․

Here the Byzantine emperor Heracles and his troops spent the whole winter of 623-624. Perhaps the only time when Partav got round misfortunes and calamities caused by every subsequent campaign was the period of the priorship of Zaqariah catholicos (629-644). “By his prayers the great city of Partav survived of the captivity,” said the historian.

Kyrakos Gandzaketsi, History of Armenia, Yerevan, 1961, p. 195.
Samvel Karapetian, Armenian Cultural Monuments in the Region of Karabakh, Yerevan, 2001, p. 205.

706 y․

To preserve the unity of the Armenian and Albanian churches and to punish bishop Bakur - the secret adept of the Chalcedonian heresy who had proclaimed himself a catholicos, taking the name of Nerses, Yeghia, the Catholicos of All Armenians (703-717) arrived in Partav in 706. Putting bishop Bakur-Nerses to shame (by seating him naked on the donkey and riding the donkey all round the town streets), the latter convened an ecclesiastical congress, and, as witnessed by the historian: “by the will of the people of Albania appointed Simeon Senior Priest in his stead.”

Movses Kaghankatvatsi, History of Albania, Yerevan, 1983, p. 296-297.
St. Orbelian, History of Syunik, Yerevan, 1986, p. 357.
Samvel Karapetian, Armenian Cultural Monuments in the Region of Karabakh, Yerevan, 2001, p. 206.

789 y․

Beginning with 789 and during the whole period of the Arab rule, Partav was the residence of the governors (vostikans) appointed by the khalifas. For the time being Partav became the second largest (after Dvin) administrative centre of the Arab vostikans in Arminia.

"The Arab Sources on Armenia and Neighboring Countries", compiled by V. Nalbandian, Yerevan, 1985, p. 145-146.
Ghevond, History, Yerevan, 1982, p. 131, 169 (Ref. 146).
Samvel Karapetian, Armenian Cultural Monuments in the Region of Karabakh, Yerevan, 2001, p. 206.

793 — 794 yy․

During the reign of Harun-al-Rashid, Partav had already a considerable Persian population, which constituted the majority of insurgents during such a mighty rebellion against the Arab rule, that being unable to suppress it by their own troops the vostikans of Arminia had to seek help from the khalifa in 793-794.

H. Manandian, Ibid., vol. 2., Yerevan, 1960, p. 33, 60, 225.
Samvel Karapetian, Armenian Cultural Monuments in the Region of Karabakh, Yerevan, 2001, p. 206.

9 c․

Before beginning the hostilities with Armenian prince Yesayee Abu-Muse in the middle of the 9th century, Bugha (Turkish by origin) the commander of Arab troops “...went and entered the great city of Partav.” The same commander “... entered Partav to winter...” in 853 after the traitorous capture and delivery of the Armenian princes of Artsakh to Samarra.

Thovma Artzruni and Ananun, History of the Artzrunyats Dynasty, Yerevan, 1978, pp. 191, 203. (in Arm.).
Samvel Karapetian, Armenian Cultural Monuments in the Region of Karabakh, Yerevan, 2001, p. 206.

10 c․

In the 10th century Partav was twice taken by Russian troops. Firstly in 913, then in 943-944 “the Russians invaded the city, upon the massacre of numerous people tens of thousands were taken captive. Those who remained were gathered in the mosque and told: give your ransom or you will be killed. Some Christian interceded for them... but this intercession was accepted only by the reasonable. When the Russians saw that they could get nothing, they murdered everybody and only those who fled, escaped death. They plundered the property of the citizens, captured the women that seemed good-looking to them, and took them away.” Another testimony of the mentioned events: “In year 332 of Hijra (943-944) a group of Russians passed the sea and reached Partav by the Kura River, they seized it and then, returned to their country on ships.” It isn’t difficult to figure out what was Partav like after the Russian invasion.

Thovma Artzruni and Ananun, History of the Artzrunyats Dynasty, Yerevan, 1978, p. 203.
The Arab Sources on Armenia and Neighboring Countries", compiled by V. Nalbandian, Yerevan, 1985, p. 214.
Samvel Karapetian, Armenian Cultural Monuments in the Region of Karabakh, Yerevan, 2001, p. 206.

1121 y․

However, the complete absence of any sources for the period may testify to the decline and the devastation of the city. After a certain period of relative rest and prosperity Partav was taken again, this time in 1121 by the troops of the Georgian king David. Then came the Turk-Seljuks. Partav was liberated by allied forces of the Armenian and Georgian troops (under the command of princes and brothers Ivane and Zakare Zakarian) in 1211 “... Then the Georgians headed to the old great city of Partav, and destroyed Aran and invaded it in the course of awesome military actions...”

Juansher, p. 119-120 (in Arm.).
St. Orbelian, History of Syunik, Yerevan, 1986, p. 16.
See also "SC", vol. 1, p. 399 (in Arm.).
Georgian Sources on Armenia and Armenians", vol. 2, Yerevan, 1936, p. 14 (in Arm.).
Samvel Karapetian, Armenian Cultural Monuments in the Region of Karabakh, Yerevan, 2001, p. 206.

1230 y․

Further the Mongols used Partav for the hibernation of their troops (in the thirties of the XIII century). The fact that Partav was almost never mentioned in the sources of the further period indicates that the Mongols devastated Partav committing whatever atrocities they could.

Georgian Sources on Armenia and Armenians", vol. 2, Yerevan, 1936, p. 58 (in Arm.).
Samvel Karapetian, Armenian Cultural Monuments in the Region of Karabakh, Yerevan, 2001, p. 206.

1579 — 1580 yy․

Partav revived in the late Middle Ages only, but new misfortunes came in 1579/80. Odd data preserved by historical sources are too scarce to provide the detailed description of the secular authorities in Partav. Particularly, we do know, that there had been some Armenian princes in Partav when Artsakh was invaded by a huge number of Lezghians and Daitads: “And they turned the princes of Ganja and Partav to refugees, scattered in the fields and mountains of the cities of Ganja and Barda.. .” Presumably, these princes received the confirmation of their rights from the Persian monarchs as did the princes of Artsakh. Particularly, a record of 1630 mentioned an Armenian prince “Melik Sarukhan of Barta.”

"SC", vol. 2, p. 242 (in Arm.);
"Ararat" monthly, 1914, Aug., p. 736 (in Arm.).
Samvel Karapetian, Armenian Cultural Monuments in the Region of Karabakh, Yerevan, 2001, p. 207.

1691 y․

The name of the Partav prince (“I, Melik Turshi of Parta signed this Deed”) is subscribed within the signatures of a number of other Armenian princes in the Deed of Alliance concluded in 1691 between the spiritual and secular authorities of Albania by the incentive of catholicos Jeremiah (1676-1700).

Khachik Preceptor Dadian, Two Documents from the Collection of Manuscripts of Father Khachik Preceptor, "Ararat", 1900, p. 320 (in Arm.).
Samvel Karapetian, Armenian Cultural Monuments in the Region of Karabakh, Yerevan, 2001, p. 206.

18 c․

Since the beginning of the XVIII century Partav was exposed to the regular devastating campaigns of the Lezghians repeated every other year. As witnessed by catholicos Hasan-Jalalian they came to Partav and adjoining areas for plunder: “every other year they spread horror on this and the opposite bank of the Kura River... plundered the villages of the Parta province, and massacred the villagers in the plain, took plunder and captives and ravaged the villages, and those who survived, fled to the mountains and caves of Artsakh...”

Concise History of the Albanian Land, Compiled by Father Yesayee Hassan-Jalaliants, Catholicos of Albania, Jerusalem, 1868, p. 23 (in Arm.).
Samvel Karapetian, Armenian Cultural Monuments in the Region of Karabakh, Yerevan, 2001, pp. 206-207.
Карапетян С. Памятники Армянской культуры в зоне Нагорного Карабаха. Ереван, 2000. С. 214.

18 c․

There had been Armenians in the Partav district in the 20-ies of the same century, when Artsakh began the struggle for its liberty and independence (1723). Moreover, Partav disposed of considerable force, which joined the troops of the neighboring Jraberd and fortified in the mountains under the command of Yesayee. There they formed separate military regiments called sghnakh. In this regard, a document of special interest, particularly notes “a few elite commanders of Armenian nationality... one of which is Yesayee from the province of Partav, and the second is Sarkis from the province of Charapert, that have several thousand troops in their disposal comprised the sgh-nakhs in the fortified points of the rocks.”

"Armenian-Russian Relations in the XVIII cent", vol. 2, Part 2, Yerevan, 1967, p. 29 (in Russian).
Zaven Arzumanian, Establishment of the Sghnakhs and their Military and Political Significance", "LPS", 1982, N 9, p. 79. (in Arm.).
Samvel Karapetian, Armenian Cultural Monuments in the Region of Karabakh, Yerevan, 2001, p. 207.

1747 — 1761 yy․

Unfortunately, we do not know when exactly did the Armenian meliks of Partav, or the Armenian population leave the town. Perhaps, a key to it may be the fact of the erection of a Turkish mosque in Partav under the rule and by benevolence of Melik Panah who had proclaimed himself the khan of Karabakh (1747-1761). Thus the second quarter of the XVIII century may be the approximate date of the mass exodus of Armenian population. However, it is doubtless that the campaigns of Nadir Shah contributed greatly to the outcome of Armenians from this region.

G. Osipov, The Settlement of Barda, SMDST, VII, Tiflis, 1893, p. 136 (in Russian).
Samvel Karapetian, Armenian Cultural Monuments in the Region of Karabakh, Yerevan, 2001, p. 207.

Description
19 c․

In the XIX century once famous Partav was finally turned to a monoethnically Turkish town called Barda. It differed from other Turkish villages of the region only by the fair, which opened each Friday, or available shops and workshops. The Armenians of Shushi ran the majority of shops and workshops. In 1888, for instance, the town had 5 Armenian jewelry shops and 6 tailors. There were also 4 smiths, two armourers, one fuller (all of them came from Shushi).

"Nor Dar", 1888, N 217, p. 3 (in Arm.).
Samvel Karapetian, Armenian Cultural Monuments in the Region of Karabakh, Yerevan, 2001, p. 207.

However, Barda has preserved its historical landmarks, various and versatile reminders of the material culture of the past centuries, which comprise its peculiarity. Bishop Makar Barkhutariants provided the first and most important description of the monuments of Barda: “Presently Partav is almost a village, deprived of its former majesty and glory of wealth, but there are many antiquities and ruins, which have preserved the features of the city. Judging from the ruins and traces of excavations the city was almost one mile long and more than half a mile wide. Old houses here were generally built of baked brick and simple earthen mortar, the samples of such masonry are manifest on the antiquities discovered from under the ground in the course of new or former excavations. The earth here has a preserving ability that conserved the underground apartments for over a thousand years. Excavations made on the depth of up to 6 meters yielded old coins and vessels of gold, silver, copper, and artifacts of iron and earthenware -tools and household utensils - pots and dishes.”

M. Bishop Barkhutariants, Artsakh, Baku, 1895, p. 29.
Samvel Karapetian, Armenian Cultural Monuments in the Region of Karabakh, Yerevan, 2001, p. 207.

1880 y․

Barkhutariants, who saw the excavations of 1880 provided the most interesting description of the ruins of the fortress walls with fortified pyramidal towers surrounding the city: “The fortress walls once surrounding the city have presently decayed, but there still remained three citadels, the walls of which were built of earth. The first citadel situated beneath the road leading to the post, in the eastern side, had six tall towers and a wide and tall wall, damaged a little in the east. A double storied tower built of baked brick and mortar is just in the centre of the wall. The wall situated on the major route, beside the eastern hill, was ruined and had no counterforts. It was about 104 m long and 93 m wide. Other citadels were not too far of this fortress.”

M. Bishop Barkhutariants, Artsakh, Baku, 1895, pp. 29-30.
Samvel Karapetian, Armenian Cultural Monuments in the Region of Karabakh, Yerevan, 2001, p. 207.

Upon the establishment of the Soviet power in Azerbaijan, the Turkish village Barda, situated in the place of ancient Partav began to expand rapidly.722 Finally, the archaeological material systematically discovered during the build up of the town attracted the attention of Azerbaijanian scientists, but every time they were getting in touch with the samples of apparently Christian material culture, they proclaimed such samples as values of the Albanian culture.

In 1874 the population of Barda consisted of 337 Shiite Muslims ("Caucasian Calendar for 1886", Tiflis, 1885, p. 126; Z. Buniyatov, Azerbaijan in the VII-IX cent, Baku, 1965 (in Russian); S. Ashurbeyli, Trade and Craft in the Early Medieval Cities of Azerbaijan, "Works of the Historical Museum of Azerbaijan", vol. 2, Baku, 1957 (in Russian); see also "The Barda Treasure of 1940", "Bulletin of the AS of the AzSSR" (in Russian).
Samvel Karapetian, Armenian Cultural Monuments in the Region of Karabakh, Yerevan, 2001, p. 208.