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80
ՍԵՎԱՆԱՎԱՆՔ. ՊԱՏՄՈՒԹՅՈՒՆԸ, ՁԵՌԱԳՐԱԿԱՆ ԵՎ ՎԻՄԱԳՐԱԿԱՆ ԺԱՌԱՆԳՈՒԹՅՈՒՆԸ
from Sevanavank’s scriptorium: the 1451 copy
of Gregory of Tatev’s Commentary on the Gos
pel of Matthew.
Among Rabunapet Daniel’s gifted students
were Bishop Nerses (the abbot of Sevan), the
monk Tiratur, Hordan of Tatev, Galust of
Ohanavank, Sargis of Ketanots, Karapet of
Shambidor, as well as miniaturists Abraham,
Grigoris, and Sahak.
The manuscript copying activities of
Sevan’s brotherhood continued in the following
centuries. Only two manuscripts from the 17th
century have survived: “Dictionary” written
for monks Melkiset and Grigor (1660) and Bish
op Mkhitar’s “The Horologion and Psalms”
(1664). From the 18th century, only one manu
script has survived: deacon Hovhannes’s collec
tion (1738). In the 19th century, more than ten
scribes created manuscripts at Sevanavank.
Among them were Mkhitar of Shamk’or and
Astvatsatur KyalyanHarutyunyan, who com
pleted Nerses of Lambron’s Commentary on
Psalms in 1819; Poghos of Sevan, who copied a
“Prayer Book” in 1806; and Zakaria Gulaspyan
of Tiflis, who wrote and copied his “Tale” three
times, dedicating it to Sevanavank’s history in
1825. The Matenadaran (manuscript repository)
also holds the original copy of Manvel Kyu
mushkhanetsi’s “History of Events,” written at
Sevanavank in 1830. Notable 19thcentury
scribes include Anton of Tiflis, who copied com
mentaries and poetry collections; scribe Simeon
TerHovhannisyan of Shaki, with six manu
rosyan of Constantinople, who authored a
16chapter monograph in 1850; and Sevana
vank abbots Harutyun Marchanyan and Kara
pet Blbulyan, from whom one manuscript each
has survived.
Sevanavank also had a libraryrepository
where manuscripts written locally and acquired
through various means were kept. Today, 121 of
these manuscripts are in the collection of the
Matenadaran (Mesrop Mashtots Institute of An
cient Manuscripts).
Sevanavank is also unique for its architec
tural complex. Historical sources and legends
testify to the existence of a fortress, pagan tem
ple, and walled castle that once stood here. On
the site of the pagan temple, St. Gregory the
Illuminator erected a wooden cross and built
the churches of Holy Resurrection and St. Kar
apet. Until the 1930s, the threenave basilica
church of Holy Mother of God, which had been
reconstructed in later periods, was still stand
ing. Today, the churches of St. Karapet and
Holy Apostles remain standing on what is now
the peninsula, and the foundation walls of an
other church are visible.
From the walls and monuments of these
structures, researchers have managed to copy
and compile 45 lapidary inscriptions in this
work, of which 28 are newly published. An ad
ditional 12 inscriptions that no longer exist are
presented based on previous publications. The
earliest publisher of these inscriptions was the
chronicler, Archimandrite Manuel Kyumush
khanetsi (1768–1843). In the 1820s, after mov
ing from Khor Virap to Sevanavank, he studied
the monastery’s history and monuments, pre
senting three inscriptions he copied, although
he was familiar with other inscriptions as well.
Epigraphic inscriptions from this monu
ment complex have been published by several
regional scholars, including Bishop Hovhannes
Shahkhatunyants, Archbishop Sargis Jalaly
ants, Archbishop Mesrop Smbatyants, Ghevond
Alishan, and Yervand Lalayan.
The monastery’s oldest inscription (dated
874 CE) was first deciphered and published by
the renowned Armenian and Caucasian studies
scholar, Levon MeliksetBek. Later, the original
text was studied by Armenologists G. Hovsep
yan and Y. Shahaziz, archaeologist K. Ghafadar
yan, and, in recent times, A. Ghazarosyan. Vari
ous inscriptions from Sevanavank have been
published by notable scholars, including the dis
tinguished Armenologist G. TerMkrtchyan,
epigraphist S. Barkhudaryan, architectural his
torian V. Harutyunyan, epigraphist A. Shahi
81
SEVANAVANKHISTORY,MANUSCRIPTANDEPIGRAPHICHERITAGE:Summary
nian, literary scholar S. Shtikyan, epigraphist
and monument preservationist S. Saghumyan,
and manuscript expert A. Ghazarosyan. The in
scriptions from the monastery’s wooden carved
doors were included in Yevgine Musheghyan’s
wellknown work.
The monastery’s epigraphic heritage in
cludes ten constructionrelated inscriptions, of
which two refer to the creation of church doors.
The earliest document establishes the diocese
and, besides recording church construction, lists
settlements and gardens donated to the monas
tery. In our assessment, these likely constituted
the taxable territories and settlements of the
newly established monastery.
While dedicatory inscriptions are relatively
few in number, there is an abundance of memorial
inscriptions, including those found on khachkars
(crossstones) and tombstones. Of particular sig
nificance are the recorded names of four stonema
son masters who worked at the monastery: Trdat,
Davtak, David, and Zakar/Grigor.
82
ՍԿԶԲՆԱՂԲՅՈՒՐՆԵՐԻ ԵՎ ԳՐԱԿԱՆՈՒԹՅԱՆ ՑԱՆԿ
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ՍԵՎԱՆԱՎԱՆՔ. ՊԱՏՄՈՒԹՅՈՒՆԸ, ՁԵՌԱԳՐԱԿԱՆ ԵՎ ՎԻՄԱԳՐԱԿԱՆ ԺԱՌԱՆԳՈՒԹՅՈՒՆԸ
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ԼՈՒՍԱՆԿԱՐՆԵՐ
88
ՍԵՎԱՆԱՎԱՆՔ. ՊԱՏՄՈՒԹՅՈՒՆԸ, ՁԵՌԱԳՐԱԿԱՆ ԵՎ ՎԻՄԱԳՐԱԿԱՆ ԺԱՌԱՆԳՈՒԹՅՈՒՆԸ
Նկ. 1. Սևանավանքի ընդհանուր տեսքը հարավից (լուս.՝ Մ. Երմակովի, ԺԹ դար, ՄՄ ալբոմ 358)
89
ԼՈՒՍԱՆԿԱՐՆԵՐ
Նկ. 2. Սբ Կարապետ և Սբ Առաքելոց եկեղեցիները (լուս.՝ Մ. Երմակովի, ԺԹ դար, ՄՄ ալբոմ 358)
Նկ. 3. Սբ Առաքելոց եկեղեցին հարավ-արևելքից (լուս.՝ Մ. Փափազյանցի, ԺԹ դար, ՄՄ ալբոմ 387)
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