Sourb Nshan Sourb Nikoghayosi (Holy Sign of St. Nicholas) Church

Georgia / Tiflis

Location

The monument which forms an integral part of the panorama of Tbilisi (called Tpghis in ancient times) stands in the heart of the city, in the centre of one of its oldest quarters called Kalo (Kaloubani in Georgian) or simply Sourb Nshan, in the area between former Serebryannaya (Goldsmiths’) and Sourb Nshan (later renamed after H. Hakobian, at present Sultnishany) Streets, at an altitude of 415 metres above sea level. Geographical coordinates: N 41°41՛39.62,՛՛ E 44°48՛17.37.՛՛

Karapetian Samvel, Documents of Armenian Architecture. Book 1: Sourb Nshan Sourb Nikoghayos Church, Tbilisi. Yerevan, 2012, p. 1.

1831 y․

According to the administrative-territorial division of the city as of 1831, the church of the Holy Sign of St. Nicholas the Miracle-Worker was situated in the first quarter of its first part.

Վրաստանի ազգային դիվան, ֆ. 209, ց. 1, գ. 394, թ. 2: There also exist other records on the location of the church. Thus, in the 1840s, M. Brosset wrote: “Going along Serebryannaya Street, you find yourself in front of a Georgian seminary: on the left, towards the centre, the beautiful Armenian church of Sourb Nshan is seen standing in a yard surrounded with houses” (Brosset M., Rapports (V) sur un voyage archéologique dans la Géorgie et dans l’Arménie executé (en 1847-1848), livre 2, St-Pb., 1850, p. 18). Michael Sulian, who was from Tpghis by birth, states the following in his Armenian-language memoirs entitled Tiflis City during My Childhood: “When you pass from the Armenian Street to Saldatski Bazar, the Goldsmiths’ Street begins, with the church of Sourb Nshan built there” (ՀԱԴ, ֆ. 428, ց. 2, գ. 104, թ. 19. T. Kvirkvelia, who is one of the best experts on the history of the city, says: “Sourb Nshan—a church in H. Hakobian Street which overlooks the castle” (კვირკველია თ., თბილისის ადმშენებლობის ფრაგმენტები სახელწოდებებში, “საბჭოთა ქელოვნება” , 1984, N 4, გვ. 123): Karapetian Samvel, Documents of Armenian Architecture. Book 1: Sourb Nshan Sourb Nikoghayos Church, Tbilisi. Yerevan, 2012, p. 1.

Historical Introduction

The exact time of the foundation of the monument remains unknown. According to a viewpoint largely circulated by the scholars engaged in the study of this issue, it was erected between 1703 and 1720 (this hypothesis is based on the well-known construction inscription carved on the tympanum of its northern entrance), with its dome being added to it in 1780.

In fact, so far this issue has not been studied properly. There also exists a hypothesis according to which, the church was founded in 1701: it is based on M. Brosset’s decipherment of the inscription, which contains a lot of errors. Karapetian Samvel, Documents of Armenian Architecture. Book 1: Sourb Nshan Sourb Nikoghayos Church, Tbilisi. Yerevan, 2012, p. 1.

1837 y․

However, in 1837 Georgian researcher P. Ioseliany advanced another thesis according to which, in 1703 the Armenians founded the church in the site of a Georgian Orthodox one. Later a great number of scholars blindly repeated this absolutely groundless and unsubstantiated allegation, concocted by Ioseliany; moreover, some of them simply re-formulated it considering it a piece of information handed down “traditionally.” Thus, G. Aghaniants states: “As is traditionally said, the site of Sourb Nshan Church used to be occupied by a Georgian sanctuary dedicated to St. Nicholas the Miracle-Worker. Later the Armenians took possession of it and erected a church of the same name there.” This viewpoint, which is highly pleasing and advantageous for the Georgian Orthodox Church, has been even reflected in official publications: “Like so many other Armenian churches situated in Georgia, this one, which is dedicated to St. Nicholas the Miracle-Worker, was once in the possession of the Orthodox Church.”

Иосселиани П., Описание древностей города Тифлиса, 1866, с. 258 (the original reads: “Сурб-Нишан, бывшая в руках православных, во имя Св. Николая Чудотворца”). In another record P. Ioseliany states the following: “The time of the foundation of Sourb Khach (Sourb Nshan) Church remains obscure. Since time bygone, part of Andrew the Apostle’s skull has been kept here” (the original reads: “Церковь С. Креста (Сурб-Нишан). Время основания ее неизвестно. Здесь сохраняется издревле часть черепа Апостола Андрея”, idem, Древние памятники Тифлиса, “Журнал Министерства внутренних дел. 1844. Часть пятая”, СПб, с. 120). Հայաստանի ազգային դիվան, ֆ. 332, ց. 1, գ. 102, թ. 8: Проценко Ю., Археологический путеводитель по Тифлису, Тифлис, 1881, с. 59-60 (the original reads:“Сурб-Нишанская на Сурп-нишанской улице, именовавшаяся в руках православных во имя св. Николая Чудотворца”). Also see “Кавказский календарь на 1886 г.”, Тифлис, 1885, с. 152 (the original reads: “Церк. эта, как и многия арм., в Грузии была некогда в руках православнаго, посвященная Николаю Чудотворцу”). Karapetian Samvel, Documents of Armenian Architecture. Book 1: Sourb Nshan Sourb Nikoghayos Church, Tbilisi. Yerevan, 2012, p. 1.

Another researcher to allege—again on the basis of this “traditionally”-repeated hypothesis—that the present-day Armenian church stands in the site of an originally Georgian one is T. Kvirkvelia: “It was built in 1701. This site is said to have been occupied by an Orthodox church which was later destroyed and subsequently restored by Armenian Gregorians. Its name means Holy Cross.”

კვირკველია თ., თბილისის ადმშენებლობის ფრაგმენტები სახელწოდებებში, “საბჭოთა ქელოვნება” , 1984, N 4, გვ. 123: Also see Квирквелия Т., Старотбилисские названия, “Вечерний Тбилиси”, 6.11.1991 (the original reads: “По преданию, на этом месте в старину стояла православная церковь. После того, как она была разорена и разрушена, новая возведена армянской общиной”). Karapetian Samvel, Documents of Armenian Architecture. Book 1: Sourb Nshan Sourb Nikoghayos Church, Tbilisi. Yerevan, 2012, pp. 1-2.

Clinging to the same concoction, another scholar of the recent period “substantiates” the Georgian origin of the initial building of the church with the name of St. Nicholas (Nikoghayos): “An ancient Georgian legend comes to suggest—and not without grounds—that St. Nicholas’ name has been preserved in a church that was primarily Georgian but later changed into an Armenian one under the name of Sourb Nshan.”

Арвеладзе Б., “Армянские” или грузинские церкви в Грузии ?!, Тбилиси, 1996, с. 14-15 (the original reads: “Нужно думать, и небезосновательно, что, по древней грузинской традиции, имя святого Николоза сохранилось в названии исконно грузинской, но обращенной в армянскую церкви – Сурб-Нишан...”). Probably, the author of these lines was guided by the groundless viewpoint that “...the worship of that saint was not accepted in Armenia” (Ուլուբաբյան Բ., Հասրաթյան Մ., Դադիվանք, «Հայկազյան Հայագիտական Հանդէս», հ. Ը, Պէյրութ, 1980, էջ 37-38). In fact, however, the cult of St. Nikoghayos, as his name sounds in Armenian, was quite wide-spread in Armenia as well and there are many churches in different districts of the country dedicated to him (the churches of Kamarakap and Narver Villages in Akn District; the monastery located close to Btarij Village in Yerznka District, and another church in Zimara Village, Tivrik District. St. Nicholas’ representation is also found in one of the frescoes decorating Dadivank situated in Tzar District, Republic of Artsakh (NKR). Karapetian Samvel, Documents of Armenian Architecture. Book 1: Sourb Nshan Sourb Nikoghayos Church, Tbilisi. Yerevan, 2012, p. 2.

As is apparent from the aforementioned, none of the available sources contains at least the slightest hint that the church which stood in the present-day site of Sourb Nshan before 1703 belonged to Georgians. In fact, the specialists engaged in the study of this issue simply did not have at their disposal any written records attesting to the existence of the primary building of the church. The only exception is the colophon of a prayer-book of 1624 mentioned by Dr. P. Muradian (Professor): although it contains information of the utmost importance, he did not disseminate it in the scientific circles, perhaps, due to the fact that it is the only source proving the existence of an older church in the site of the present-day one (it is noteworthy that it also clearly states that the sanctuary belonged to Armenians), and he had doubts about its trustworthiness.

Мурадян П., Армянская эпиграфика Грузии. Тбилиси, Ереван, 1988, с. 73. Karapetian Samvel, Documents of Armenian Architecture. Book 1: Sourb Nshan Sourb Nikoghayos Church, Tbilisi. Yerevan, 2012, p. 2.

We find it expedient to point out that P. Ioseliany’s statement about an older church in the site of the present-day one is quite correct, but it should be stressed that the older monument was not a Georgian, but an Armenian one, and this is attested by the available sources. It is especially noteworthy that during the construction of today’s church, the name of the older one, Sourb Nshan Sourb Nikoghayosi (Holy Sign of St. Nicholas), was not changed, but simply passed to the newly-erected one.

Karapetian Samvel, Documents of Armenian Architecture. Book 1: Sourb Nshan Sourb Nikoghayos Church, Tbilisi. Yerevan, 2012, p. 3.

Below follow the existing written records and lapidary inscriptions (most of these last ones are put into scientific circulation for the first time) dating back to a period preceding the year 1703 and indisputably proving that at least from the beginning of the 17th century onwards, an Armenian church of the same name existed in the place of the present-day church of St. Nicholas.

Karapetian Samvel, Documents of Armenian Architecture. Book 1: Sourb Nshan Sourb Nikoghayos Church, Tbilisi. Yerevan, 2012, p. 3.

1624 y․

The earliest of these records is the aforementioned colophon, which says: “Written in the year 1073 (1624). I, Andri of Cesarea, priest of the church of St. Nicholas in the city of Tpkhis, gave this manuscript...”

Հայերեն ձեռագրերի ԺԷ դարի հիշատակարաններ, հ. Բ, Երևան, 1978, էջ 155 (the original reads: «Գրեցաւ ի թուին ՌՀԳ (1624), ետու գիրս զայս ես` Անդրի Կեսարացի քահանայ եկեղեցոյն Ս. Նիկողայոսի, ի քաղաքն Տփխիս...»): Karapetian Samvel, Documents of Armenian Architecture. Book 1: Sourb Nshan Sourb Nikoghayos Church, Tbilisi. Yerevan, 2012, p. 3.

1624 y․

As is clear from the colophon, in 1624 Priest Andri, who was from Cesarea by birth, passed the manuscript to St. Nicholas Church of Tpghis (it may be interpreted as an act of donation), which shows that at that time one of the Armenian churches of the city was dedicated to this saint.

We think that the colophon clearly shows the location of the church, but we find it expedient to add that there was no church dedicated to St. Nicholas in Cesarea (the churches of the city were St. Grigor, St. Sargis, Sourb Astvatzatzin (Holy Virgin) and St. Hakob of the Lower Quarter. In its neighbourhood, the monastery of Sourb Karapet (Holy Forerunner) was located). See Էսկիւլապ, Կեսարիոյ հայութիւնը, «Արեւ», 1923, Թ տարի, N 231, 13 սեպտեմբեր, էջ 1, Արգէոսի մեղու, Թղթակցութիւններ, «Կոհակ», 1913, N 5, էջ 56). Karapetian Samvel, Documents of Armenian Architecture. Book 1: Sourb Nshan Sourb Nikoghayos Church, Tbilisi. Yerevan, 2012, p. 3.

1656 y․

The next record is a Thesaurus completed in St. Gevorg Church of Mughni, Tpghis, in 1656 by scribe Aghamal Jughayetsy and donated to Sourb Nshan in the same year: in its colophon we find the earliest reference to the church under this name: “And I, heavy sinner Zurab, received this holy book and gave it to Priest Ohan, as a gift to Sourb Nshan. May you remember...”

Հայերեն ձեռագրերի ԺԷ դարի հիշատակարաններ, հ. Գ, Երևան, 1984, էջ 721 (the original reads: «Արդ` ես բազմամեղ Զուրաբս ստացայ զսբ. տառս և ետու յիշատակ ի դուռն Ս. Նշանին, ի ձեռն տէր Ոհան քահանային, յիշեցէք...»: Karapetian Samvel, Documents of Armenian Architecture. Book 1: Sourb Nshan Sourb Nikoghayos Church, Tbilisi. Yerevan, 2012, p. 3.

1662 y․

Equally important are the fragments of the construction inscription (1662) of the old church and those of an inscribed cross-stone created in the same year, which were removed to the southern sacristy of the newly-built one (probably, for their further preservation). These newly-found inscriptions, which are put into scientific circulation for the first time, reveal that the monument underwent renovation in 1662, also mentioning the name of the architect who carried out the work, Navasard: most presumably, he is the person who built the church of Sourb Kiraki (Holy Sunday) in Bolnis-Khachen Village, Bolnis District, Georgia, in 1655, and the main church of Bni Dzori Metz Vank (Great Monastery of Bnidzor) located near Sheghver (Metz Shulaver), Marneul District, Georgia, in 1663.

For the first time, we saw these inscriptions in the photographs handed to us by N. Akopov in 2011. In April 2012, we studied them on the spot. Ասլանյան Ս., Կարապետյան Ս., Շուլավեր, Երևան, 2002, էջ 63: Karapetian Samvel, Documents of Armenian Architecture. Book 1: Sourb Nshan Sourb Nikoghayos Church, Tbilisi. Yerevan, 2012, pp. 3-4.

1662 y․

The four-line construction inscription, which is engraved on two blocks of stone (dimensions: 38.3 x 12.3 & 69.3 x 37 cm), reads: Ի թվ(ին) ՌՃԺԱ (1662) || ...հ(ար)սըն, Գասպար. իրան ա(ներ)հ(այր) Բէր|ոն, քարայհատ Նաւայսա|րթն, որ է Յառիճ(ցի), շին(եցաւ) ձեռամբ ս(ո)ց(ա): Transl.: In the year 1111 (1662), ...daughter-in-law, Gaspar, his father-in-law Bero, stonemason [architect] Navaysart, who is from Harij. [This church] was built by them.

It is hard to find out whether stonemason and architect Navasard was from Harij Village of Shirak District, Ayrarat Province, Armenia Maior (there is a village of the same name in Shirak Region of the present-day Republic of Armenia), or from another village of the same name about the existence of which nothing is known to us. Karapetian Samvel, Documents of Armenian Architecture. Book 1: Sourb Nshan Sourb Nikoghayos Church, Tbilisi. Yerevan, 2012, p. 4.

1662 y․

The cross-stone is broken into at least four parts which are engraved with the following inscription: [Սուրբ խաչս խօջա Բա]րխ(ու)տարին եւ իր ամո(ւ)սին Դարայջանին: Ս(ուր)բ խ(ա)չս բա(րե)խ(աւս), թվ(ին) ՌՃԺԱ (1662): Transl.: May this Holy Cross protect khoja Barkhutar and his spouse Darayjan. May the Holy Cross protect, in the year 1111 (1662).

Karapetian Samvel, Documents of Armenian Architecture. Book 1: Sourb Nshan Sourb Nikoghayos Church, Tbilisi. Yerevan, 2012, p. 4.

1673 y․

In 1673 prominent French traveller Jean Chardin mentioned Sourb Nshan amidst the 8 Armenian churches of Tiflis.

Chardin Jean, Journal du chevalier Chardin en Perse et aux Indes orientales par la mer Noire et par la Colchide, Londres, 1686, 1ere p., pp. 221-222. Karapetian Samvel, Documents of Armenian Architecture. Book 1: Sourb Nshan Sourb Nikoghayos Church, Tbilisi. Yerevan, 2012, p. 4.

17 c․

All these sources of the 17th century come to prove that before the construction of the present-day standing church, at least over a century ago, there already existed an Armenian church of the same name in its site: for the last time, it was thoroughly rebuilt in 1662 by outstanding stonemason and architect Navasard.

Karapetian Samvel, Documents of Armenian Architecture. Book 1: Sourb Nshan Sourb Nikoghayos Church, Tbilisi. Yerevan, 2012, p. 4.

The southern sacristy of the church also retains a deteriorated tympanum broken in two parts (probably, it belonged to the old church, which was totally destroyed in the early 18th century) with a two-line inscription: Յ(իսու)ս Ք(րիստո)ս | տ(է)ր ա(ստուա)ծ: Transl.: Lord Jesus Christ.

Karapetian Samvel, Documents of Armenian Architecture. Book 1: Sourb Nshan Sourb Nikoghayos Church, Tbilisi. Yerevan, 2012, pp. 6-7.

As is evident, some of the acts and events commemorated in the Notebook of Echmiatzin are directly reflected in the aforementioned well-known and newly-found inscriptions; therefore, it is logical that the person who put down these notes was familiar with, and made use from, the inscriptions which had been neglected for a long time due to their being kept in the southern sacristy of the church.

It should be noted that both Ignat Ioseliany and M. Brosset, who was the first to study the lapidary heritage of Sourb Nshan, were unaware of the existence of these newly-found inscriptions and the Notebook of Echmiatzin. The former only writes the following: “This church was built with the means of citizen (Mokalak) Amir Mamasakhlis, from whose family Zurab Melikov is alive at present” (Մելիքսեթ-Բեկ Լ., Վրաց աղբյուրները Հայաստանի և հայերի մասին, հ. 3, Երևան, 1955, էջ 267). Some passing reference to the construction of the church is also found in an article by A. Yeritsian: “The citizens Muntoyan, Bastamian and Bashinjaghian built Moghni, and the Aslamazians Sourb Nshan...” («Արձագանք», 1882, N 11, 2 մայիսի, էջ 169): Karapetian Samvel, Documents of Armenian Architecture. Book 1: Sourb Nshan Sourb Nikoghayos Church, Tbilisi. Yerevan, 2012, p. 8.

1861 y․

In 1861 citizen of Tpghis Varvare Rotiniants built a burial chapel (probably, the author of this information means the southern porch of Sourb Nshan, which has turned into a funerary structure like the northern one) in memory of her husband Gabriel Amiraghiants, who was buried close to the church. In commemoration of this event, the following inscription was carved on a stone set in the lateral part of the southern entrance: Կանգնեաց զայս մատուռ | Թիֆլիզոյ քաղաքաց|ուհի Վառվառէ յազգէ | Րօտինեանց՝ ի յիշատակ | ամուսնոյ իւրոյ Գաբրի|էլի Գէորգեան Ամիրա|ղեանց աստ հանգուցե|լոյ, թուին 1861, նոյեմբ. 1: Transl.: This chapel was erected by citizen of Tiflis Varvare from the Rotiniantses’ family in memory of her husband Gabriel Gevorgian Amiraghiants, who is interred here, on 1 November 1861.

Мурадян П., Армянская эпиграфика Грузии. Тбилиси, Ереван, 1988, с. 70-71. Karapetian Samvel, Documents of Armenian Architecture. Book 1: Sourb Nshan Sourb Nikoghayos Church, Tbilisi. Yerevan, 2012, p. 9.

1886 y․

In 1886 it is mentioned among the 24 Armenian churches of the city, with a parish of 1,925 members.

“Министерство внутренних дел. Департамент духовных дел иностранных исповеданий. Алфавитные списки армяно-григорианских церквей и магометанских мечетей в империи”, С.Петербург, 1886, с. 60-61. Karapetian Samvel, Documents of Armenian Architecture. Book 1: Sourb Nshan Sourb Nikoghayos Church, Tbilisi. Yerevan, 2012, p. 9.

1928 y․

In 1928 the church closed, with its door sealed, but in March 1930, it was returned to its parishioners.

Վավերագրեր հայ եկեղեցու պատմության, գիրք Գ, Երևան, 1997, էջ 526: Karapetian Samvel, Documents of Armenian Architecture. Book 1: Sourb Nshan Sourb Nikoghayos Church, Tbilisi. Yerevan, 2012, p. 9.

1931 y․

On 3 May 1931, the Primate of the Armenian eparchy of Georgia, Bishop Artak, addressed a letter of protest to the Central Executive Committee of the Republic of Georgia, particularly stating the following: “For several times, the Diocese Council has applied to the proper bodies trying to intercede for the return of Khojivank Church and the opening of Sourb Nshan Church, but up to this day, no instructions have been issued with regard to these repeated requests.”

Վավերագրեր հայ եկեղեցու պատմության, գիրք Գ, Երևան, 1997, էջ 516: Karapetian Samvel, Documents of Armenian Architecture. Book 1: Sourb Nshan Sourb Nikoghayos Church, Tbilisi. Yerevan, 2012, pp. 9, 12.)

In the Soviet years, the church building was used for various purposes: “During the World War, the church was reduced to a storehouse of macaroni and vermicelli. Later it housed the stacks of the National Library, mostly including its collection of Armenian periodical press.”

Գենո, Անէանում է Թիֆլիսի պատմությունը..., «Լրագիր օր», 1996, 18 հունվարի, էջ 6:

The building of Sourb Nshan, which never ceased serving for different purposes, was exposed to continual deterioration and needed repairs, but such work was never carried out there, although the board attached to its northern wall said: “The monument is protected by the State. Those causing any damage to it are to be punished by law” (it is still preserved with the same words written on it).

Karapetian Samvel, Documents of Armenian Architecture. Book 1: Sourb Nshan Sourb Nikoghayos Church, Tbilisi. Yerevan, 2012, p. 12.

After Georgia became an independent state, the condition of the monument kept worsening; moreover, it was no longer regarded as a historical monument, for gradually more and more residential buildings—evidently, erected illegally, but with the connivance of the authorities—sprang up directly close to its walls.

Karapetian Samvel, Documents of Armenian Architecture. Book 1: Sourb Nshan Sourb Nikoghayos Church, Tbilisi. Yerevan, 2012, p. 12.

1998 y․

In September 1998, several employees of Georgia’s Department for the Preservation of Monuments who pretended to be concerned about the fate of the church declared to the Armenians of its neighbourhood that it would shift into the possession of the Georgian Patriarchate if they did not embark on its renovation within a month.

“Голос Армении”, 1998, 26.09, N 108, с. 1. Karapetian Samvel, Documents of Armenian Architecture. Book 1: Sourb Nshan Sourb Nikoghayos Church, Tbilisi. Yerevan, 2012, p. 12.

This fact directly proves that the proper bodies of Georgia did not view Sourb Nshan as a historical monument subject to preservation.

Karapetian Samvel, Documents of Armenian Architecture. Book 1: Sourb Nshan Sourb Nikoghayos Church, Tbilisi. Yerevan, 2012, p. 13.

2012 y․

In March 2012, the National Agency for Cultural Heritage of Georgia started the removal of the rubbish-like mass which had accumulated inside Sourb Nshan after the burning of the stacks and the falling of plaster (this work was still underway in April). In order to prevent the possible collapse of certain parts of the monument, supporting metallic and wooden constructions were placed inside it and in its northern porch. However, the heavy shower of 14 May totally destroyed the four-pillar porch, which evidently had not been conserved properly.

Karapetian Samvel, Documents of Armenian Architecture. Book 1: Sourb Nshan Sourb Nikoghayos Church, Tbilisi. Yerevan, 2012, p. 17.

2012 y․

At present (June 2012), the church is still preserved standing, but it is in a grave state of emergency.

Karapetian Samvel, Documents of Armenian Architecture. Book 1: Sourb Nshan Sourb Nikoghayos Church, Tbilisi. Yerevan, 2012, p. 17.

Architectural Description
1837 y․

One of the earliest available descriptions of the monument is provided by I. Ioseliany, who says the following about it (the material is entitled A Description of the Antiquities of Tpghis and Somkhit, 1837): “The church that is named Sourb Nshan and is ...it is a magnificent domed edifice dedicated to St. Nicholas and resting on four pillars. Its dome is covered with green bricks, while the church itself and its wings are tiled. It has three sanctuaries: the middle one is the largest, bearing St. Nicholas’ name; the northern one is dedicated to Andrew the Apostle, and the southern one to St. Gevorg...”

Մելիքսեթ-Բեկ Լ., Վրաց աղբյուրները Հայաստանի և հայերի մասին, հ. 3, Երևան, 1955, էջ 266: Karapetian Samvel, Documents of Armenian Architecture. Book 1: Sourb Nshan Sourb Nikoghayos Church, Tbilisi. Yerevan, 2012, pp. 17, 20.

Michael Sulian writes the following in his memoirs: “...it is a large wide church making the impression of an old one. It is said to resemble Sourb Nshan Church of Haghpat and bear its name.”

Սուլեան Մ., Թիֆլիս քաղաքը իմ մանկութեան ժամանակ, ՀԱԴ, ֆ. 428, ց. 2, գ. 104, թ. 19: Karapetian Samvel, Documents of Armenian Architecture. Book 1: Sourb Nshan Sourb Nikoghayos Church, Tbilisi. Yerevan, 2012, p. 20.

Another architectural description of the monument is offered by Dr. of Architecture Murad Hasratian.

Асратян М., Памятники средневековой архитектуры в Тбилиси, II международный симпозиум по армянскому искусству, том 2, Ереван, 1978, с. 399. Karapetian Samvel, Documents of Armenian Architecture. Book 1: Sourb Nshan Sourb Nikoghayos Church, Tbilisi. Yerevan, 2012, p. 20.

A record of the early 1980s states: “At present the church has turned into stacks. Its lofty dome and striking dimensions make it greatly different from the other buildings of Tiflis. It was also mentioned by Jean Chardin. Its architectural features reveal the traces of renovation carried out in late periods.”

კვირკველია თ., თბილისის ადმშენებლობის ფრაგმენტები სახელწოდებებში, “საბჭოთა ქელოვნება” , 1984, N 4, გვ. 123. Karapetian Samvel, Documents of Armenian Architecture. Book 1: Sourb Nshan Sourb Nikoghayos Church, Tbilisi. Yerevan, 2012, pp. 20-21.

Sourb Nshan represents a tri-nave domed basilica—a composition that was quite wide-spread in Armenian church-building between the 17th and 18th centuries. Its vaults and outwardly dodecahedral drum, which ends in a pointed spire, are inwardly supported by two pairs of thick columns. Three windows, widening inwardly, open from the eastern semi-circular sanctuary (it is the one dedicated to St. Nicholas). In the north and south, the church has two double-floor sacristies (each of them has a sanctuary dedicated to St. Andrew the Apostle and St. Gevorg respectively) the entrances of which open from the west into the prayer hall. On the second storey, their entrances open into the chancel with which each of them communicates by means of 17 stairs. The entire monument is mainly built of brick, although stones are used, too (especially in its main masonry, cornices and entrance corners). Its roof is covered with tiles. The interior of the church used to be embellished with murals, a considerable part of which is ascribed to the Hovnatanians’ school of wall painting. It has three entrances opening from its northern, southern and western facades. Its western pediment is surmounted by a rotunda resting on eight pillars. The porch of four columns, which stood in front of its northern entrance before the disastrous shower of 14 May 2012, used to have a belfry, too: it probably collapsed (or was destroyed) in the first decades of the Soviet rule. The walls of the church are rich in Armenian inscriptions. Exterior dimensions ¥without the northern porch): 29.45 x 14.60 metres.

Karapetian Samvel, Documents of Armenian Architecture. Book 1: Sourb Nshan Sourb Nikoghayos Church, Tbilisi. Yerevan, 2012, pp. 21, 24:

Repairs
18 c․

There are a vast number of records providing ample information regarding the multi-stage reconstruction of the church, and the additions made to it in the 18th century.

Karapetian Samvel, Documents of Armenian Architecture. Book 1: Sourb Nshan Sourb Nikoghayos Church, Tbilisi. Yerevan, 2012, p. 4.

1703 y․

With this respect, indeed, first and foremost mention should be made of the construction inscription of 13 lines carved on two adjoining stones which are still preserved on the northern entrance tympanum of the church (it commemorates the foundation of the monument in 1703 and its construction within 17 years): Յ(իսու)ս Ք(րիստո)ս | շն(ո)րհօք ս(ուր)բ հոգ(ո)յն եղև հիմ|նարկ(ու)մն և շին(ու)մն ս(ուր)բ Նշանի | եկեղ(ե)ցոյս թվ(ի)ն ՌՃԾԲ (1703), ի թ(ա)գ|աւորութե(ան) Լէվան խ(ա)նին և իւր որդո|ցն, ի հ(ա)յր(ա)պետո(ւ)թե(ան) տ(եա)ռն Ն(ա)հ(ա)պետին. | ես մէլիք Կիօրկիս որդի տանուտէր Ասլամազի շինեցի | զտ(ա)ճ(ա)րս զայս, որ յանուն ս(ուր)բ Նիկող(ա)յոսի յ(ի)շ(ա)տակ ի|նձ և ծն(ո)ղ(ա)ցս և եղբարցս իմոց և կող(ա)կցոյս Խանփէր|վանին և որդ(ո)ցս Զուրապին և Պապին և դստերցս և բազ|մաշխատ ք(ա)հ(ա)նայս իմոյ տ(է)ր Մովսէսին և ես մէլիք Գիօրգիս | վճ(ա)րեցի ըզկին սմայ ամ(ենայ)ն ամէ ՌՃԿԹ (1720)-ին. մնաց կ(ա)թողիկ|էն յ(ի)շ(ա)տ(ա)կ անջնջելի ավարտողաց: Transl.: Jesus Christ. By the grace of the Holy Spirit, the foundations of Sourb Nshan Church were laid in the year 1703. In the times of Levan Khan and his sons, in the days of Supreme Pontiff Nahapet, I, City Elder Aslamaz’s son Melik Kiorki, built this church, which is dedicated to St. Nikoghayos, in memory of my parents, my brothers, my wife Khanpervan, my daughters, my sons Zurap and Pap, as well as in perpetuation of meritorious priest Movses and my soul. And I, Melik Giorgi, paid all its expenses in the year 1720, with only its dome remaining for those who will complete it [later] in everlasting memory [of their souls].

Brosset M., Rapports (V) sur un voyage archéologique dans la Géorgie et dans l’Arménie executé (en 1847-1848) par M. Brosset, livre 2, St-Pb., 1850, p. 19. Ջալալեանց Ս., Ճանապարհորդութիւն ի Մեծն Հայաստան, մասն Բ, Տփխիս, 1858, էջ 71: Мурадян П., Армянская эпиграфика Грузии. Тбилиси, Ереван, 1988, с. 69. The first scholar to attempt the decipherment of the inscription was M. Brosset, who, however, did it with numerous mistakes and certain omissions. A more complete decipherment is offered by S. Jalaliants, but the scholar who carried it out with absolutely no errors is Prof. P. Muradian. Karapetian Samvel, Documents of Armenian Architecture. Book 1: Sourb Nshan Sourb Nikoghayos Church, Tbilisi. Yerevan, 2012, pp. 4-5.

1703 — 1720 yy․

A 5-line inscription engraved on a stone slab (50 x 48 cm) has been recently found in the southern vestry of the church. It opens a new page in the history of the reconstruction activity unfolded there between 1703 and 1720, commemorating the overhaul of the belfry in 1719 on the initiative of Barkhudar’s daughter Tsagan: Կամաւն ա(ստուծո)յ ես Բարխու|դարի դուստր Ցագա|նիս վերստին նորոգեց|ի հօրս շինած զանգակա|տունս, թվ(ի)ն ՌՃԿԸ (1719)-ին: Transl.: By God’s will, in the year 1168 (1719), I, Barkhudar’s daughter Tsagan, again renovated the belfry built by my father.

Karapetian Samvel, Documents of Armenian Architecture. Book 1: Sourb Nshan Sourb Nikoghayos Church, Tbilisi. Yerevan, 2012, pp. 5-6.

The church was completed only in the 1780s: its dome and northern entrance were built in 1780 and 1781 respectively. These events are commemorated in the inscriptions carved on the northern entrance tympanum: the first of them contains 7 lines on a marble slab, a single line carved on its right and left sides comprising the second one: Շնորհիւ տ(եառ)ն ա(ստուծո)յ շինեցաւ կաթուղիկէն | եկեղեցւոյս ի ժամանակս թագաւորու|թե(ա)ն վրաց Հերակլեա եւ հայրապետու|թե(ա)ն տ(եառ)ն Սիմէօնի ամ(ենայն) հայոց կաթուղի|կոսին, արդեամբ Ղազարի, որդենօքն, | յիշատակ համայն կենդանեաց եւ | ննջելոցն իւր, ի թուին ՌՄԻԹ (1780). Transl.: Thanks to the Lord’s mercy, the dome of the church was built in the times of Georgian King Heracle and His Holiness Simeon, Catholicos of All Armenians, with the means of Ghazar and his sons, in memory of all his alive and dead relatives, in the year 1229 (1780). A single line carved on its right and left sides comprising the second one: Յիշատակ է դուռնս մ(ա)հտ(ես)ի տ(է)ր Նիկողայոսին, ՌՄԼ (1781): Transl.: This door perpetuates the memory of Mahtesy Father Nikoghayos, 1230 (1781).

Brosset M., Rapports (V) sur un voyage archéologique dans la Géorgie et dans l’Arménie executé (en 1847-1848) par M. Brosset, livre 2, St-Pb., 1850, p. 19. Ջալալեանց Ս., Ճանապարհորդութիւն ի Մեծն Հայաստան, մասն Բ, Տփխիս, 1858, էջ 71: Мурадян П., Армянская эпиграфика Грузии. Тбилиси, Ереван, 1988, с. 69. P. Muradian erroneously read the name as ‘Nikoghayun.’ Karapetian Samvel, Documents of Armenian Architecture. Book 1: Sourb Nshan Sourb Nikoghayos Church, Tbilisi. Yerevan, 2012, p. 6.

A relief of St. Nicholas embellishing the upper part of the west-facing side of the tambour (above the window) dates back to the period when the dome was erected. It has a single-line Georgian inscription reading: წმინდა ნიკოლოზი (transl.: “St. Nicholas”).

Karapetian Samvel, Documents of Armenian Architecture. Book 1: Sourb Nshan Sourb Nikoghayos Church, Tbilisi. Yerevan, 2012, p. 6.

18 c․

The process of the construction activity unfolded in Sourb Nshan in the 18th century is described in the Notebook of Echmiatzin, from which the following was copied: “Built by City Elder Amir and his son, City Elder Aslamaz, and repaired by Melik Giorgi after 1703, with its dome constructed later, in 1784, by Agha Mehrap Sharipekian. “City Elder Amir and his son, City Elder Aslamaz, built Sourb Nshan Sourb Nikoghayosi Church together with its zhamatun and surrounding walls. Khoja Parkhutar and his spouse Darejan constructed the belfry of Sourb Nshan with a cell. “Parkhutar’s daughter Yagund repaired the bell tower erected by her father together with its cross. “City Elder Giorgi had the church ramparts moved back [namely, he enlarged the church grounds]. “City Elder Aslamaz and his spouse Shahruban again carried out overhaul in the sanctuary. “Perikhan built a baldachino (khachkal). “Melik Giorgi again reconstructed the church from its very foundations and enlarged it, [making it a] beautiful arched edifice, in 1152 (1703). In 1190 (1741) it was consecrated and a divine service was performed there (in the same year, Melik Giorgi died). “Melik Giorgi and his wife Khampervan built an ashurkhana for the sanctuary. “Master Hakob put his apprentice Sargis under the possession of the church so that he would serve it for a litre of oil and a quarter of candles annually. “Khozoyants Arakel and his spouse purchased a graveyard and a plot of cell for the church. “Alahghulunts Murat’s son Martiros and Panos built a large door for the zhamatun. “Andoyan Darejan Gheziliants donated a shop to the sanctuary with her sons Giorgi and Harutiun. “Gaspar’s sons Movses, Yohan and Hovsep paid for their pawned house and gave it to the church in memory of their late nephew Mkrtum so that later they would be buried there, too. “Seeing the written records left by his predecessors, King Temuraz... and made up a document permitting citizens to do whatever they wished with [viz. the property of] those who would die childless. Neither he nor his princes would be entitled to control anything. “Divan Otar and his wife Khamperjan bought a stall from Melik Eynal’s son Rostom and decided that its income should be equally allocated to Vank, Sourb Nshan, Jigrashen, Norashen, Mughni, Bethlehem and Kamoyants Church[es] so that the Aysmavurk would always be read there [in perpetuation of their memory]. “Mahtesy Nikoghayos... renovated the church door with newly-hewn stones. “Mehrap Agha’s son, Yenovk Agha, built a splendid lofty dome for the church... which had been standing without it for [more than] 50 years. It was surmounted by a gilded cross, with a circular gallery beneath it. Without sparing his means, he adorned it with representations of the 12 Apostles and 4 Evangelists, also placing 7 images... along the bema.”

A large vestibule in Armenian churches (often standing separately) also used for burials. We failed to find an explanation for this word. A large volume containing the martyrologies and lives of saints which are read before the start of the vesper service. ՀԱԴ, ֆ. 332, ց. 1, գ. 102, թ. 8: Karapetian Samvel, Documents of Armenian Architecture. Book 1: Sourb Nshan Sourb Nikoghayos Church, Tbilisi. Yerevan, 2012, pp. 7-8.

So the 19th century saw Sourb Nshan as completed from an architectural point of view, but its parishioners who kept it under their constant care periodically unfolded some construction activity or partial overhaul there: thus, in 1830 the interior of the monument was enriched with frescoes on church deputy Avetik Piroyan’s initiative; in 1837 it underwent general renovation; in 1861 a chapel was built close to it; in 1868 partial overhaul was carried out there, etc.

ՎԱԴ, ֆ. 500, ց. 8, գ. 74, թ. 5: Karapetian Samvel, Documents of Armenian Architecture. Book 1: Sourb Nshan Sourb Nikoghayos Church, Tbilisi. Yerevan, 2012, p. 8.

1833 y․

In 1833 the southern entrance of the church was re-laid with finely-dressed stones, this event being commemorated in a bilingual (Armenian and Georgian) inscription which was carved on the tympanum of the same entrance: Շինեցաւ դուռս ս(ուր)բ եկեղեցւոյ արդեամբ բազմաշխատ աւագ ք(ա)հ(ա)ն(ա)յ տ(է)ր Յովհաննէս Զա|ռափեանին ի յիշատ(ա)կ իւր եւ կենակցոյն, դստերն՝ մէլիք Զուրաբի եւ որդոցն, 1833: უფალო, მოიხსენე დეკანოზი მემკვიდრე ტერ-ოჰანეზ ზარაფოვი და მისი მშობელნი წელსა ჩყლგ-სა მარტის ი. Transl.: This holy door of the church was made through the means of meritorious Archpriest Father Hovhannes Zarapian in perpetuation of his, his spouse’s, [as well as] Melik Zurab’s and his sons’ memory, 1833.

Мурадян П., Армянская эпиграфика Грузии. Тбилиси, Ереван, 1988, с. 70. Note: The author deciphered this inscription with certain inaccuracy in meaning which was reflected in its Russian translation as well. Karapetian Samvel, Documents of Armenian Architecture. Book 1: Sourb Nshan Sourb Nikoghayos Church, Tbilisi. Yerevan, 2012, p. 8.

1837 y․

On the occasion of the Russian Emperor’s planned visit to Tpghis, on 28 May 1837, the Primate of the Armenian diocese of Georgia, Archbishop Tadevos, addressed a letter to Agha Avetis Piroyants, deputy of Sourb Nshan Church, calling on him to carry out some overhaul there: “...all the church buildings should be improved and renovated before the expected arrival of the Emperor together with its booths, houses and ramparts: they should be plastered and painted some appropriate colour, for the purpose of which... ...therefore, I would like to tell Your Excellency to embark upon the repairs and decoration of the entire church on the 29th of the current month in the following manner: its interior is to be plastered and painted either marble or another suitable colour. Outwardly, it should be plastered and painted yellow or white. The newly-erected chapel standing in front of its main door should be plastered and painted... and its ramparts ought to be plastered both inwardly and outwardly and painted yellow or white. Furthermore, all the parts of the church should be embellished for the beauty of the city. For this purpose, we have appointed Archpriest Hovhannes Zarapian and Father Andreas Ter-Stepanian to collaborate with You and support You: they have been told to handle all the work excellently for the benefit of the church.”

Մատենադարան, ֆ. 49, թղթ. 148, վավ. 179: Karapetian Samvel, Documents of Armenian Architecture. Book 1: Sourb Nshan Sourb Nikoghayos Church, Tbilisi. Yerevan, 2012, p. 9.

1868 y․

Sourb Nshan also went through overhaul in 1868: the work which required 1,020 roubles included the repairs of the baldachino (300 roubles), the whitewashing of its interior (500 roubles), etc.

ՀԱԴ, ֆ. 56, ց. 1, գ. 5061, թ. 1: Karapetian Samvel, Documents of Armenian Architecture. Book 1: Sourb Nshan Sourb Nikoghayos Church, Tbilisi. Yerevan, 2012, p. 9.

1891 y․

In 1891 the Charity Society of Armenian Women allocated 543 roubles 10 kopecks for the renovation of the church.

«Արձագանք», 1891, N 7, 28 ապրիլի, էջ 102: Karapetian Samvel, Documents of Armenian Architecture. Book 1: Sourb Nshan Sourb Nikoghayos Church, Tbilisi. Yerevan, 2012, p. 9.

1894 y․

In 1894 the monument faced the necessity of further overhaul: “One of the churches situated in the heart of the city, Sourb Nshan, which is already very old, is in bad need of urgent repairs: otherwise, it will be [greatly] endangered.”

«Արձագանք», 1894, N 65, էջ 1: Karapetian Samvel, Documents of Armenian Architecture. Book 1: Sourb Nshan Sourb Nikoghayos Church, Tbilisi. Yerevan, 2012, p. 9.

Priests
1646 y․

In 1646 and 1656 mention is made of Priest Ohan.

ՀԱԴ, ֆ. 56, ց. 6, գ. 39, թ. 57: Հայերեն ձեռագրերի ԺԷ դարի հիշատակարաններ, հ. Գ, Երևան, 1984, էջ 721: Karapetian Samvel, Documents of Armenian Architecture. Book 1: Sourb Nshan Sourb Nikoghayos Church, Tbilisi. Yerevan, 2012, p. 25.

1789 y․

A note of gratitude issued by the Catholicos of All Armenians in October 1789 makes reference to “...Father Grigor, one of the members of the monastic community of Sourb Nshan...”

Դիվան հայոց պատմության, գիրք առաջին, հ. Բ, Երևան, 2003, էջ 497: Karapetian Samvel, Documents of Armenian Architecture. Book 1: Sourb Nshan Sourb Nikoghayos Church, Tbilisi. Yerevan, 2012, p. 25.

1837 y․

In 1837 Hovhannes Zarapiants (Zarapov) is mentioned.

Մելիքսեթ-Բեկ Լ., Վրաց աղբյուրները Հայաստանի և հայերի մասին, հ. 3, Երևան, 1955, էջ 266: Karapetian Samvel, Documents of Armenian Architecture. Book 1: Sourb Nshan Sourb Nikoghayos Church, Tbilisi. Yerevan, 2012, p. 25.

1881 y․

From 24 October 1881 until at least 1914, Grigor Hovhannissian Shermazaniants (born in 1851, ordained in 1881) served in Sourb Nshan, and from 27 July 1887 until at least 1914, Garegin Markossian Arakeliants (born in 1857, ordained in 1887) performed the same duties there.

ՀԱԴ, ֆ. 56, ց. 18, գ. 1020, թ. 221-222: Also see ֆ. 53, ց. 1, գ. 795, թ. 53 և գ. 331, թ. 74: Karapetian Samvel, Documents of Armenian Architecture. Book 1: Sourb Nshan Sourb Nikoghayos Church, Tbilisi. Yerevan, 2012, p. 25.

1888 y․

In 1888 Arakel Hakobian Aziziants was the spiritual shepherd of the parish of Sourb Nshan.

«Արձագանք», 1888, N 31, 14 օգոստոսի, էջ 421: Karapetian Samvel, Documents of Armenian Architecture. Book 1: Sourb Nshan Sourb Nikoghayos Church, Tbilisi. Yerevan, 2012, p. 25.

Estates

Sourb Nshan Church owned profitable real estate the income of which was used for the clergymen serving there and for the parochial school attached to it.

Karapetian Samvel, Documents of Armenian Architecture. Book 1: Sourb Nshan Sourb Nikoghayos Church, Tbilisi. Yerevan, 2012, p. 24.

1824 y․

In 1824 in accordance with the will of Gaspar Barseghian, who was from Van in origin, Sourb Nshan became one of the 17 Armenian churches of the city each of which received 10 roubles in silver coins for their needs and a rouble for their sextons.

Մատենադարան, թղթ. 155, վավ. 68: Karapetian Samvel, Documents of Armenian Architecture. Book 1: Sourb Nshan Sourb Nikoghayos Church, Tbilisi. Yerevan, 2012, p. 24.

1838 y․

A record of 1838 states the following: “The church of Sourb Nshan, which has lofty ramparts, has a vacant area of 1,116 gazes... in its vicinity. There are two rooms close to its belfry: one of them is unoccupied, being intended for priests, and the other is inhabited by the sexton free of charge. The [dwellers of the] house of [church] serf Giko Hunanov are his widow Lalu, her son and two daughters, who pay nothing to the church. The house of [another] serf, Pap’s son Karapet, [comprises] Mayin and Ketevan, who pay nothing either.”

A unit of length equal to 112 cm. ՀԱԴ, ֆ. 56, ց. 6, գ. 39, թ. 61: Karapetian Samvel, Documents of Armenian Architecture. Book 1: Sourb Nshan Sourb Nikoghayos Church, Tbilisi. Yerevan, 2012, pp. 24-25.

1843 y․

In 1843 the income received from the serfs of the church amounted to 210 roubles.

ՀԱԴ, ֆ. 56, ց. 4, գ. 787, թ. 75, 145: Karapetian Samvel, Documents of Armenian Architecture. Book 1: Sourb Nshan Sourb Nikoghayos Church, Tbilisi. Yerevan, 2012, p. 25.

1898 y․

In 1898 State Councillor Grigor Solomonian Abisalomiants donated his own income-yielding booth, located in the 5th part of the city and assessed at 5,000 roubles, to the church.

ՀԱԴ, ֆ. 56, ց. 18, գ. 363, թ. 1: Karapetian Samvel, Documents of Armenian Architecture. Book 1: Sourb Nshan Sourb Nikoghayos Church, Tbilisi. Yerevan, 2012, p. 25.

Description

One of the earliest records about the relics kept either in the church or with the clergymen serving there dates back to 1837: “It has a pyx with the representation of St. Nicholas the Miracle-Worker which retains Andrew the Apostle’s forehead. Besides, Archpriest of this sanctuary Ohannes Zarapov preserves in his house a tiny piece of the cross upon which Christ was crucified together with other relics handed down to him by inheritance. These sacred pieces, which have healing power, are held in veneration by both the Armenians and the Georgians. In times bygone, they were treated with the utmost awe by the members of the royal family as well. The priest sometimes takes them to church for Christians to worship and kiss them, and again takes them back home.” According to a document made up on 8 March 1838, Sourb Nshan had a large collection of gold and silver utensils, 168 in total number.

Մելիքսեթ-Բեկ Լ., Վրաց աղբյուրները Հայաստանի և հայերի մասին, հ. 3, Երևան, 1955, էջ 267: Ի դեպ, 1775 թ. նույն՝ Օհաննես Զառափովի ընտանիքի ծախսերով էր կառուցվել նաև Մետեխի բերդի մեծ դռան դիմացի եկեղեցին. «...փոքր ժամ գմբեթավոր, հանուն սուրբ Գեորգի, որ ծածկված է փայտով և շինված է Սուրբ Նշանի ավագերեց տեր–Օհաննես Զարափովի ընտանիքի (ծախքով) 1775 թվին» (նշվ. աշխ., էջ 268): ՀԱԴ, ֆ. 56, ց. 6, գ. 39, թ. 56-61: Karapetian Samvel, Documents of Armenian Architecture. Book 1: Sourb Nshan Sourb Nikoghayos Church, Tbilisi. Yerevan, 2012, p. 32.

Fire
2002 y․

On the night of 20 October 2002, a fire broke out inside the sanctuary: the person who was to blame for it remained “unidentified,” as claimed by a press publication, while according to another, the monument had been set on fire “due to a Russian vagabond’s negligence.” The raging conflagration was extinguished only through the united efforts of 9 fire-brigades...

BS-PRESS, “Пожар тушили девять машин”, “Вечерний Тбилиси”, 2002, 22-23 октября, N 121. The author of the article did not forget to declare: “The sanctuary was built 300 years ago and belonged to the Georgian Orthodox Church until the mid-19th century. Later it passed into the possession of the Armenian Church” (the original reads: “Здание церкви построено 300 лет назад, до середины XIX века оно принадлежало грузинской православной церкви, потом перешло к армянской церкви”): After these lines, we can only add: “No comment...” “ასავალ-დასავალი”, 28.10-3.11, 2002, N 44: “Вечерний Тбилиси”, 2002, 22-23 октября, N 121. Karapetian Samvel, Documents of Armenian Architecture. Book 1: Sourb Nshan Sourb Nikoghayos Church, Tbilisi. Yerevan, 2012, p. 13.

In the aftermath of this fire, the layers of plaster, covering the interior of the church almost entirely, were damaged and started falling off: this is especially regretful given the fact that they were mostly embellished with frescoes tracing back to the 18th to 19th centuries (the last of them date from 1830). What is even more painful, before this fire, the church was constantly closed before visitors—in this way, the Georgians wanted to conceal the fact that it was being used for various purposes—so that researchers were unable to at least photograph the rare specimens of Tpghis’ Armenian school of mural painting, which are now irreparably lost. A certain idea can be formed about these treasures only by means of several amateur photographs taken in the 1970s. After the fire, the emergency condition of Sourb Nshan grew incomparably graver, for it had been extinguished with water—something impermissible as far as historical monuments are concerned—the sediments deposited from which accumulated in the central part of the prayer hall and in the northern porch where it comprised graves. Eventually, in 2007 the church, which was filled with rubbish and had been reduced to a place of refuge for dogs and vagabonds, did receive the status of a historical monument, which shows that after the proclamation of Georgia’s independence, it was truly removed from the lists of the historical monuments of Tbilisi.

ნცხოიძე ნ., ისტორიულ ძეგლად ცნობილი სპმხური ეკლესის ძაღლებუს თავუესაფრედ იქცა, “რეზონანსი”,5.02.2010, էջ 5: Տե՛ս նաև “Из церкви убрали псарню”, “Головинский проспект”, 2010, N 7. Karapetian Samvel, Documents of Armenian Architecture. Book 1: Sourb Nshan Sourb Nikoghayos Church, Tbilisi. Yerevan, 2012, pp. 13, 16.

2012 y․

However, Sourb Nshan was to go through further calamities: on 3 and 7 January 2012, two more fires broke out there under unspecified circumstances. They were again put out with water, as a result of which, the sediments became even more striking (the depression of the prayer hall now reached a metre). Besides, the extreme heat became the reason for the collapse of one of the 4 dome-bearing pillars, namely, the north-eastern one, while the cracks that had appeared in the western and eastern facades of the monument grew more dangerous. Those of the porch (it was built in front of the northern entrance of the church and also served as a belfry and a burial chapel), which had been visible since 2002, grew highly perilous.

Karapetian Samvel, Documents of Armenian Architecture. Book 1: Sourb Nshan Sourb Nikoghayos Church, Tbilisi. Yerevan, 2012, pp. 16-17.

Church Wardens
1868 y․

In 1868 Alexandre Tayiriants (he was an official), Grigor Shanshiants and Solomon Vardzeliants were elected deputies of the church.

«Մեղու Հայաստանի», 1868, N 12, 23 մարտի, էջ 84-85: Karapetian Samvel, Documents of Armenian Architecture. Book 1: Sourb Nshan Sourb Nikoghayos Church, Tbilisi. Yerevan, 2012, p. 25.

1872 y․

In 1872 State Councillor Alexandre Ghazarian Tayiriants, Collegiate Secretary Hakob Gevorgian Avtandiliants and Grigor Harutiunian Ghandubaliants, who bore the title of Citizen of Tpghis were chosen to elect new trustees for Nersissian School of Tiflis.

«Մեղու Հայաստանի», 1872, N 30, 23 սեպտեմբերի, էջ 120: Karapetian Samvel, Documents of Armenian Architecture. Book 1: Sourb Nshan Sourb Nikoghayos Church, Tbilisi. Yerevan, 2012, p. 25.

1884 y․

On 29 January 1884 Hakob Ter-Hovhannissian, Barsegh Ghandubaliants, Gabriel Mirzoyan and Nikoghayos Ter-Harutiunian were elected deputies of the church.

«Արձագանք», 1884, N 5, 5 փետրուարի, էջ 68: Karapetian Samvel, Documents of Armenian Architecture. Book 1: Sourb Nshan Sourb Nikoghayos Church, Tbilisi. Yerevan, 2012, p. 25.

1891 y․

On 7 April 1891 Hakob Ter-Hovhannissiants, Sokrat Melik Adamiants and Grigor Enikolopiants were elected deputies of the church.

«Արձագանք», 1891, N 6, 19 ապրիլի, էջ 82: Karapetian Samvel, Documents of Armenian Architecture. Book 1: Sourb Nshan Sourb Nikoghayos Church, Tbilisi. Yerevan, 2012, p. 25.

1892 y․

On 26 January 1892 - Hovhannes Ter-Karapetian, Barsegh Ghandubaliants and Gabriel Mirzoyan were elected deputies of the church.

«Արձագանք», 1892, N 12, 29 յունուարի (10 փետրուարի), էջ 2: Karapetian Samvel, Documents of Armenian Architecture. Book 1: Sourb Nshan Sourb Nikoghayos Church, Tbilisi. Yerevan, 2012, p. 25.

1885 y․

On 10 January 1885 Hovhannes Ter-Karapetian, Gevorg Enakolopiants and Hakob Ter-Hakobiants were elected deputies of the church.

«Մեղու Հայաստանի», 1885, N 18, 7 մարտի, էջ 3-4: Karapetian Samvel, Documents of Armenian Architecture. Book 1: Sourb Nshan Sourb Nikoghayos Church, Tbilisi. Yerevan, 2012, p. 25.

1914 y․

In 1914 H. Hambardzumian and S. Khanghalamian, with B. Amiraghian and S. Khachikian elected as their substitutes were elected deputies of the church.

«Հորիզոն», 1914, N 113, 28 մայիսի, էջ 2: Karapetian Samvel, Documents of Armenian Architecture. Book 1: Sourb Nshan Sourb Nikoghayos Church, Tbilisi. Yerevan, 2012, p. 25.

Inscription, Armenian, Engraved, Construction 1662 y․

The four-line construction inscription, which is engraved on two blocks of stone (dimensions: 38.3 x 12.3 & 69.3 x 37 cm), reads:
Ի թվ(ին) ՌՃԺԱ (1662) || ...հ(ար)սըն, Գասպար. իրան ա(ներ)հ(այր) Բէր|ոն, քարայհատ Նաւայսա|րթն, որ է Յառիճ(ցի), շին(եցաւ) ձեռամբ ս(ո)ց(ա): Transl.: In the year 1111 (1662), ...daughter-in-law, Gaspar, his father-in-law Bero, stonemason [architect] Navaysart, who is from Harij. [This church] was built by them.

It is hard to find out whether stonemason and architect Navasard was from Harij Village of Shirak District, Ayrarat Province, Armenia Maior (there is a village of the same name in Shirak Region of the present-day Republic of Armenia), or from another village of the same name about the existence of which nothing is known to us. Karapetian Samvel, Documents of Armenian Architecture: Sourb Nshan Sourb Nikoghayos Church, Tbilisi. Yerevan, 2012, p. 3.

Type Copied Lapidary Inscription
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Author Samvel Karapetyan
Date 2012 y․

Type Photo
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Source Colour Negative

Type Copied Lapidary Inscription
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Author Samvel Karapetyan
Date 2012 y․

Type Photo
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Author Nick Akopov
Source Colour Negative
Date 2012 y․

Inscription, Armenian, Engraved, Construction 1703 y․

With this respect, indeed, first and foremost mention should be made of the construction inscription of 13 lines carved on two adjoining stones which are still preserved on the northern entrance tympanum of the church (it commemorates the foundation of the monument in 1703 and its construction within 17 years):
Յ(իսու)ս Ք(րիստո)ս | շն(ո)րհօք ս(ուր)բ հոգ(ո)յն եղև հիմ|նարկ(ու)մն և շին(ու)մն ս(ուր)բ Նշանի | եկեղ(ե)ցոյս թվ(ի)ն ՌՃԾԲ (1703), ի թ(ա)գ|աւորութե(ան) Լէվան խ(ա)նին և իւր որդո|ցն, ի հ(ա)յր(ա)պետո(ւ)թե(ան) տ(եա)ռն Ն(ա)հ(ա)պետին. | ես մէլիք Կիօրկիս որդի տանուտէր Ասլամազի շինեցի | զտ(ա)ճ(ա)րս զայս, որ յանուն ս(ուր)բ Նիկող(ա)յոսի յ(ի)շ(ա)տակ ի|նձ և ծն(ո)ղ(ա)ցս և եղբարցս իմոց և կող(ա)կցոյս Խանփէր|վանին և որդ(ո)ցս Զուրապին և Պապին և դստերցս և բազ|մաշխատ ք(ա)հ(ա)նայս իմոյ տ(է)ր Մովսէսին և ես մէլիք Գիօրգիս | վճ(ա)րեցի ըզկին սմայ ամ(ենայ)ն ամէ ՌՃԿԹ (1720)-ին. մնաց կ(ա)թողիկ|էն յ(ի)շ(ա)տ(ա)կ անջնջելի ավարտողաց: Transl.: Jesus Christ. By the grace of the Holy Spirit, the foundations of Sourb Nshan Church were laid in the year 1703. In the times of Levan Khan and his sons, in the days of Supreme Pontiff Nahapet, I, City Elder Aslamaz’s son Melik Kiorki, built this church, which is dedicated to St. Nikoghayos, in memory of my parents, my brothers, my wife Khanpervan, my daughters, my sons Zurap and Pap, as well as in perpetuation of meritorious priest Movses and my soul. And I, Melik Giorgi, paid all its expenses in the year 1720, with only its dome remaining for those who will complete it [later] in everlasting memory [of their souls].

Brosset M., Rapports (V) sur un voyage archéologique dans la Géorgie et dans l’Arménie executé (en 1847-1848) par M. Brosset, livre 2, St-Pb., 1850, p. 19. Ջալալեանց Ս., Ճանապարհորդութիւն ի Մեծն Հայաստան, մասն Բ, Տփխիս, 1858, էջ 71: Мурадян П., Армянская эпиграфика Грузии. Тбилиси, Ереван, 1988, с. 69.

Type Photo
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Author Samvel Karapetyan
Source Colour Negative

The northern entrance tympanum of the church which bears its construction inscriptions dated 1720, 1780 & 1781

Inscription, Armenian, Engraved, Repairs 1719 y․

A 5-line inscription engraved on a stone slab (50 x 48 cm):
Կամաւն ա(ստուծո)յ ես Բարխու|դարի դուստր Ցագա|նիս վերստին նորոգեց|ի հօրս շինած զանգակա|տունս, թվ(ի)ն ՌՃԿԸ (1719)-ին: Transl.: By God’s will, in the year 1168 (1719), I, Barkhudar’s daughter Tsagan, again renovated the belfry built by my father.

Karapetian Samvel, Documents of Armenian Architecture. Book 1: Sourb Nshan Sourb Nikoghayos Church, Tbilisi. Yerevan, 2012, pp. 5-6.

Type Photo
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Author Ashot Hakobian
Source Colour Negative
Date 2012 y․

Type Copied Lapidary Inscription
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Author Samvel Karapetyan
Date 2012 y․

Inscription, Armenian, Engraved, Construction 1780 y․

Brosset M., Rapports (V) sur un voyage archéologique dans la Géorgie et dans l’Arménie executé (en 1847-1848) par M. Brosset, livre 2, St-Pb., 1850, p. 19. Ջալալեանց Ս., Ճանապարհորդութիւն ի Մեծն Հայաստան, մասն Բ, Տփխիս, 1858, էջ 71: Мурадян П., Армянская эпиграфика Грузии. Тбилиси, Ереван, 1988, с. 69. Karapetian Samvel, Documents of Armenian Architecture. Book 1: Sourb Nshan Sourb Nikoghayos Church, Tbilisi. Yerevan, 2012, p. 6.

Type Photo
View Exterior
Author Samvel Karapetyan
Source Colour Negative
Date 2007 y․

Inscription, Armenian, Engraved, Commemoration 1781 y․

A single line carved on its right and left sides comprising the second one:
Յիշատակ է դուռնս մ(ա)հտ(ես)ի տ(է)ր Նիկողայոսին, ՌՄԼ (1781):

Brosset M., Rapports (V) sur un voyage archéologique dans la Géorgie et dans l’Arménie executé (en 1847-1848) par M. Brosset, livre 2, St-Pb., 1850, p. 19. Ջալալեանց Ս., Ճանապարհորդութիւն ի Մեծն Հայաստան, մասն Բ, Տփխիս, 1858, էջ 71: Мурадян П., Армянская эпиграфика Грузии. Тбилиси, Ереван, 1988, с. 69. Karapetian Samvel, Documents of Armenian Architecture. Book 1: Sourb Nshan Sourb Nikoghayos Church, Tbilisi. Yerevan, 2012, p. 6.

Inscription, Georgian, Engraved, Commemoration

A relief of St. Nicholas embellishing the upper part of the west-facing side of the tambour (above the window) dates back to the period when the dome was erected. It has a single-line Georgian inscription reading:
წმინდა ნიკოლოზი (transl.: “St. Nicholas”).

Karapetian Samvel, Documents of Armenian Architecture. Book 1: Sourb Nshan Sourb Nikoghayos Church, Tbilisi. Yerevan, 2012, p. 6.

Type Photo
View Exterior
Author Samvel Karapetyan
Source Colour Negative
Date 2007 y․

Type Copied Lapidary Inscription
View Exterior
Author Samvel Karapetyan
Date 2013 y․

Inscription, Armenian, Engraved, Commemoration

The southern sacristy of the church also retains a deteriorated tympanum broken in two parts (probably, it belonged to the old church, which was totally destroyed in the early 18th century) with a two-line inscription:
Յ(իսու)ս Ք(րիստո)ս | տ(է)ր ա(ստուա)ծ: Transl.: Lord Jesus Christ.

Karapetian Samvel, Documents of Armenian Architecture. Book 1: Sourb Nshan Sourb Nikoghayos Church, Tbilisi. Yerevan, 2012, pp. 6-7.

Type Photo
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Author Nick Akopov
Source Colour Negative
Date 2012 y․

Type Copied Lapidary Inscription
View Exterior
Author Samvel Karapetyan
Date 2012 y․

Inscription, Armenian, Engraved, Construction 1833 y․

In 1833 the southern entrance of the church was re-laid with finely-dressed stones, this event being commemorated in a bilingual (Armenian and Georgian) inscription which was carved on the tympanum of the same entrance:
Շինեցաւ դուռս ս(ուր)բ եկեղեցւոյ արդեամբ բազմաշխատ աւագ ք(ա)հ(ա)ն(ա)յ տ(է)ր Յովհաննէս Զա|ռափեանին ի յիշատ(ա)կ իւր եւ կենակցոյն, դստերն՝ մէլիք Զուրաբի եւ որդոցն, 1833: უფალო, მოიხსენე დეკანოზი მემკვიდრე ტერ-ოჰანეზ ზარაფოვი და მისი მშობელნი წელსა ჩყლგ-სა მარტის ი. Transl.: This holy door of the church was made through the means of meritorious Archpriest Father Hovhannes Zarapian in perpetuation of his, his spouse’s, [as well as] Melik Zurab’s and his sons’ memory, 1833.

Мурадян П., Армянская эпиграфика Грузии. Тбилиси, Ереван, 1988, с. 70. Karapetian Samvel, Documents of Armenian Architecture. Book 1: Sourb Nshan Sourb Nikoghayos Church, Tbilisi. Yerevan, 2012, p. 8.

Type Photo
View Exterior
Author Samvel Karapetyan
Source Black-and-white negative

Inscription, Armenian, Engraved, Commemoration 1861 y․

In 1861 citizen of Tpghis Varvare Rotiniants built a burial chapel (probably, the author of this information means the southern porch of Sourb Nshan, which has turned into a funerary structure like the northern one) in memory of her husband Gabriel Amiraghiants, who was buried close to the church. In commemoration of this event, the following inscription was carved on a stone set in the lateral part of the southern entrance:
Կանգնեաց զայս մատուռ | Թիֆլիզոյ քաղաքաց|ուհի Վառվառէ յազգէ | Րօտինեանց՝ ի յիշատակ | ամուսնոյ իւրոյ Գաբրի|էլի Գէորգեան Ամիրա|ղեանց աստ հանգուցե|լոյ, թուին 1861, նոյեմբ. 1: Transl.: This chapel was erected by citizen of Tiflis Varvare from the Rotiniantses’ family in memory of her husband Gabriel Gevorgian Amiraghiants, who is interred here, on 1 November 1861.

Мурадян П., Армянская эпиграфика Грузии. Тбилиси, Ереван, 1988, с. 70-71. Karapetian Samvel, Documents of Armenian Architecture. Book 1: Sourb Nshan Sourb Nikoghayos Church, Tbilisi. Yerevan, 2012, p. 9.

Type Photo
View Exterior
Author Sargis Darchinian
Source Black-and-white negative

Relief, High Relief, Animal Reliefs

Karapetian Samvel, Documents of Armenian Architecture. Book 1: Sourb Nshan Sourb Nikoghayos Church, Tbilisi. Yerevan, 2012, p. 22.

Type Photo
View Exterior
Author Samvel Karapetyan
Source Black-and-white negative
Date 1989 y․

Relief, High Relief, Religious

Karapetian Samvel, Documents of Armenian Architecture. Book 1: Sourb Nshan Sourb Nikoghayos Church, Tbilisi. Yerevan, 2012, p. 22.

Type Photo
View Exterior
Author Samvel Karapetyan
Source Black-and-white negative
Date 1989 y․

Relief, High Relief, Religious

Karapetian Samvel, Documents of Armenian Architecture. Book 1: Sourb Nshan Sourb Nikoghayos Church, Tbilisi. Yerevan, 2012, p. 22.

Type Photo
View Exterior
Author Samvel Karapetyan
Source Black-and-white negative
Date 1989 y․

Relief, High Relief

Karapetian Samvel, Documents of Armenian Architecture. Book 1: Sourb Nshan Sourb Nikoghayos Church, Tbilisi. Yerevan, 2012, p. 23.

Type Photo
View Exterior
Author Samvel Karapetyan
Source Colour Negative
Date 2012 y․

Relief, High Relief

Karapetian Samvel, Documents of Armenian Architecture. Book 1: Sourb Nshan Sourb Nikoghayos Church, Tbilisi. Yerevan, 2012, p. 23.

Type Photo
View Exterior
Author Samvel Karapetyan
Source Colour Negative
Date 2007 y․

Type Photo
View Detail
Author Samvel Karapetyan
Source Black-and-white negative

Type Photo
View Partial view
Author Samvel Karapetyan
Source Colour Negative

Type Photo
View Partial view
Direction From the west
Author Samvel Karapetyan
Source Black-and-white negative
Date 1989 y․

The northern porch of the church from the west

Type Photo
View Partial view
Author Samvel Karapetyan
Source Black-and-white negative
Date 1989 — 1990 yy․

Type Map
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Source Non-Specified
Date 1887 y․

The site of Sourb Nshan (Holy Sign) Church on the plan of the old city (St. Petersburg, 1887)

Type Photo
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Author Nick Akopov
Source Colour Negative
Date 2012 y․

The northern entrance tympanum of the church which bears its construction inscriptions dated 1720, 1780 & 1781

Type Copied Lapidary Inscription
View Exterior
Author Samvel Karapetyan
Date 2012 y․

Tracings of the construction inscriptions (dated 1720, 1780 & 1781) of the northern entrance tympanum of the church

Type Photo
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Author Sargis Darchinian
Source Colour Negative

Type Photo
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Direction From the north-west
Author Sargis Darchinian
Source Colour Negative
Date 1990 y․

The dome of Sourb Nshan (Holy Sign) Church from the north-west

Type Photo
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Author Ashot Hakobian
Source Colour Negative
Date 2012 y․

The cross added to it in 1780

Type Photo
View Exterior
Author Sargis Darchinian
Source Black-and-white negative
Date 1994 y․

The structures erected illegally close to Sourb Nshan (Holy Sign) Church in the mid-1990s

Type Photo
View Exterior
Author Sargis Darchinian
Source Black-and-white negative
Date 1996 y․

The structures erected illegally close to Sourb Nshan (Holy Sign) Church in the mid-1990s

Type Photo
View Exterior
Direction From the north-west
Author Sargis Darchinian
Source Black-and-white negative

Type Photo
View Exterior
Direction From the east
Author Sargis Darchinian
Source Black-and-white negative

Type Photo
View Exterior
Author Sargis Darchinian
Source Colour Negative
Date 2002 y․

Sourb Nshan (Holy Sign) Church a day after the major fire of 20 October 2002

Type Photo
View Interior
Author Samvel Karapetyan
Source Colour Negative
Date 2007 y․

Type Photo
View Exterior
Author Nick Akopov
Source Colour Negative
Date 2011 y․

The tiled roof of the church, which was seriously damaged by the conflagration of 2002, easily fell prey to vegetation in the subsequent years

Type Photo
View Exterior
Author Samvel Karapetyan
Source Colour Negative
Date 2007 y․

The tiled roof of the church, which was seriously damaged by the conflagration of 2002, easily fell prey to vegetation in the subsequent years

Type Photo
View Exterior
Author Ashot Hakobian
Source Colour Negative
Date 2012 y․

Type Photo
View Interior
Author Sargis Darchinian
Source Black-and-white negative
Date 1976 y․

A partial view of the mural paintings of Sourb Nshan (Holy Sign) Church

Type Photo
View Interior
Author Sargis Darchinian
Source Black-and-white negative
Date 1976 y․

A partial view of the mural paintings of Sourb Nshan (Holy Sign) Church

Type Photo
View Interior
Author Sargis Darchinian
Source Black-and-white negative
Date 1976 y․

A partial view of the mural paintings of Sourb Nshan (Holy Sign) Church

Type Photo
View Interior
Author Samvel Karapetyan
Source Black-and-white negative
Date 1976 y․

A partial view of the mural paintings of Sourb Nshan (Holy Sign) Church

Type Photo
View Interior
Author Sargis Darchinian
Source Black-and-white negative