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20ИСКУССТВОВЕДЕНИЕ
Harutyunyan Marine Grigorii
Candidate of Historical Sciences, Institute of History of NAS RA, Senior Researcher
THE PROBLEM OF STUDYING OF THE CHURCH ARCHITECTURE AND URBAN PLANNING ART OF ARTSAKH OF THE SECOND HALF OF THE 19TH CENTURY AND THE BEGINNING OF THE 20TH CENTURY ON THE PAGES OF THE EASTERN ARMENIAN PERIODICAL PRESS
The article was published thanks to a grant from the Armenian General Benevolent Union (AGBU) We express our deep gratitude to the Armenian General Benevolent Union for sponsoring the publication
of the scientific article DOI: 10.31618/ESSA.2782-1994.2021.1.72.110 Annotation. Our scientific research is dedicated to the study of the church architecture and urban art of Artsakh of the second half of the 19th century and the beginning of the 20th century which is based on valuable materials published in the pages of the periodical press of Eastern Armenian. The article shows with undeniable facts that along with other branches of the Armenian culture the architecture and urban planning art developed in Artsakh during the period. Many magnificent architectural monuments, public buildings, printing houses, schools and other cultural centers were built. Previously built architectural monuments continued their activities in that period as well, some of which were renovated in the second half of the 19th century and the beginning of the 20th century.
Among the historical and cultural values Dadivank (Khota Monastery or Charektar Monastery), the monastery of Amaras, the monastery of Gandzasar, the monastery of St. Hakoba, St. George Monastery (in the Khachen province), St. Yeghishe Monastery (in the Javanshir province), St. Ghondeants Monastery (Ghondik -desert, built in Varanda, near the village of Avetaranots), Gtich or Gtchavanq (in the Dizak province, near the village of Togh), Spitak Khach Monastery (in Dizak), Yerits Mankants Monastery, Inn Masants Monastery are known. And among the Armenian cultural centers are the Diocesan School of Shushi, the Realakan College, the Hripsimyan and Girls' Schools of Shushi, the Khandamiryan Theater Building, the Printing Houses of Metropolitan Baghdasar, Mirzajan Mahtesi Hakobyants, Bagrat Ter Sahakyan, Melkon Babajanyan, etc..
Аннотация. Наше научное исследование посвящено изучению церковной архитектуры и городского искусства Арцаха второй половины XIX - начала XX века, которое основано на ценных материалах, опубликованных на страницах периодической печати Восточной Армении. В статье с неопровержимыми фактами показано, что в этот период в Арцахе наряду с другими отраслями армянской культуры развивались архитектура и градостроительство. Было построено множество великолепных архитектурных памятников, общественных зданий, типографий, школ и других культурных центров. Построенные ранее архитектурные памятники продолжили свою деятельность и в этот период, некоторые из которых были отреставрированы во второй половине XIX - начале XX века.
Среди исторических и культурных ценностей известны Дадиванк (Монастырь Хота, Монастырь Чаректар), Монастырь Амарас, Монастырь Гандзасар, Монастырь Св. Акобы, Монастырь Св. Георгия (в провинции Хачен), Монастырь Св. Егише (в провинции Джаваншир), Монастырь Св. Гондянц (Гондик -пустыня, построен в Варанде, около села Аветараноц), Гтич или Гтчаванк (в провинции Дизак, около села Тог), Монастырь Спитак Хач (в Дизаке), Монастырь Ериц Манканц, Монастырь Инн Масанц, а среди армянских культурных центров - Шушинская епархиальная школа, колледж Реалакан, школа Рипсимян, Женская школа, здание театра Хандамиряна, типографии митрополита Багдасара, Мирзаджана Махтеси Акопяна, Баграта Тер Саакяна, Мелкон Бабаджанян и др.
Key words: culture, architecture, sculpture, decorative sculpture, Varanda, Khachen, Amaras Monastery, Gandzasar Monastery, Shushi, Aguletsots Church
Ключевые слова: культура, архитектура, скульптура, декоративная скульптура, Варанда, Хачен, монастырь Амарас, монастырь Гандзасар, Шуши, церковь Агулецоц.
The scientific novelty and purpose of the study:
The second half of the 19th century and the beginning of the 20th century are among the most important pages in the study of the cultural history of Artsakh. A number
1 Arakelyan H., The 75th anniversary of the Armenian Diocesan School of Karabakh, Shushi, 1913 (UnmphumU 2,., ^mpmpmq^ hmjng pttfm^mU q^png^ 75-mtf]m^p, Cn^, 1913). Leo, History of the Armenian Diocesan School of Karabakh (1838-
of issues of the history of culture of this period have been studied for centuries by a number of representatives of Armenian cultureL However, the consideration of the issue of studying of the branches
1913), Tbilissi (Georgia), 1914(ltn, qmmtfmpjmU ^mpmpmq^ hmjng pttfm^mU hnqhnp q^png^ (1838-1913), 1914). Karinyan A., From the
history of the Armenian periodical press, vol. 1, Yerevan, 1963(^mp^UjmU U., Zmj ^mpptpm^mU
of the art of Artsakh of the period on the pages of the Eastern Armenian periodical press has practically not been studied which is the scientific novelty of our research. The scientific research included valuable information on some branches of Artsakh art, such as architecture, urban planning and sculpture which are mainly based on information published in the Eastern Armenian periodicals.
Content
The culture of Artsakh stands out with its uniqueness in the centuries-old history of the development of Armenian culture. The second half of the 19th century and the beginning of the 20th century are important periods in the centuries-old history of Armenian culture. The problem is that the sociopolitical movements and cultural awakening in Eastern Armenia in that period also had a beneficial effect on the development of branches of the art of Artsakh: theater, music, fine arts, architecture, sculpture, applied arts (carpet weaving, embroidery, pottery, jewelry, etc.).
It should be noted that during this period, the culture of Artsakh was influenced by the cultures of Russia, European countries and neighboring peoples, however, the Armenian intelligentsia has always retained its unique national spirit in the field of pan-Armenian culture.
The art of church (ecclesiastical) architecture and urban planning had a special place in the general system of the art of Artsakh in the second half of the 19th century and the beginning of the 20th century. The ones developed according to the general patterns typical of the Armenian centuries-old construction art2. Artsakh is rich in historical and architectural monuments, many of which have a long history. Despite the destructive invasions of many conquerors, these cultural values have reached us. Those monuments are the stone chronicles of the history of
tfmtfnLj^ ^mmtfnLpjrnU^g, h. 1, fcphmU, 1963). Essays on the History of the Armenian Periodical Press, Yerevan, 1956 (ft^Ump^Utp hm] ^mpptpm^mU tfmtfnLj^ ^mmtfntpjmU, fcphmU, 1956). Yerkanyan V., Struggle for a new Armenian school in Transcaucasia (1870-1905), Yerevan, 1970 (fcp^mUjmU H., ^mjgmp hmj^m^mU Unp q^png^ hmJmp UUqp^n^munLtf (1870-1905pp.), fcphmU, 1970). Mkhitaryan M., From the history of Eastern Armenian periodical press of the second half of the XIX century, Yerevan, 1976 (ft^pmpjmU ft., XIX qmp^ tp^pnpq ^tu^ mphtimhm] ^mpptpm^mU tfmtfnL^ ^mmtfnrpjnrU^g, fcphmU, 1976). Avagyan S., History of the Karabakh Press (1828-1920), Yerevan, 1989 (ft^mqjmU U., ftmpmpmq^ tfmtfnL^ qmmtfnLpjrnU (1828-1920), fcphmU, 1989). Avagyan S., Pages from the history of the cultural life of Nagorno Karabakh, Yerevan, 1982 (ft^mqjmU U., t2tp LtnUmj^U ftmpmpmq^ ^m^ntpmj^U ^mmJnrpjnrU^g, fcphmU, 1982). R. Ter-Gasparyan, Shushi, Yerevan, 1993 (ft. Stp-
East European Scientific Journal #8(72), 2021 5 our ancestors, the stone books which reflected the patriotic spirit of the people who defended their freedom and independence, the strong will to survive, the creative power. There were more than 2,500 historical and architectural monuments during the period under study. Until 2019-2020, according to the latest data (when detailed studies of monuments and registration-certification works were carried out), the number of those architectural monuments was more than 10,000, which were distributed according to the regions as follows: Martakert region - about 3000, Askeran region - 2000, Hadrut region - 1500, Martuni region - 1200, Shushi region - 1000. The number of monuments in the liberated territories was more than 2,0003.
Due to the unfavorable political and economic conditions created in Artsakh at different times and the constant raids of foreign invaders, many historical and architectural monuments were destroyed: only a few monuments have been preserved.
In parallel with other branches of the Armenian culture, ecclesiastical architecture and urban planning developed in Artsakh in the second half of the 19th century and the beginning of the 20th century. This was due not only to relatively favorable conditions but also to the influence of constructive art, improvements in construction work, cultural progress, the practical needs of society and prevailing ideas. The influential factors of the architecture of that era were the favorable climatic conditions of the country, the national characteristics, the aesthetic ideas of the people based on the Armenian architectural traditions. The development of Artsakh's architecture was closely connected with the radical changes that took place in the general economic and cultural development of the region. Construction works were carried out in the political, social and cultural spheres of Artsakh.
^muqmpjrnh, CnL2^, fcphmU, 1993). Harutyunyan G., The school and pedagogical thought of Artsakh from the 5th century to the beginning of the 20th century, 2002 (ZmpnrpjnrUjmU ft., ftpgm^ q^pngU nL tfmU^m^mpdm^mU tf^mpp 5-pq qmp^g tf^Ujh 20-pq qmp^ u^qpp, 2002). Khandamiryan B., Harutyunyan S., Pages from the past of the Armenian theater in Shushi, Yerevan, 1978 and others(ftmUqmtf^p]mU P., ZmpnrpjnrUjmU U., t2tp CnL2^ hm] pmmpnU^ mUgjm^g, fcphmU, 1978 h nrp^Utp).
2 For details see Harutyunyan M., Cultural life in Nagorno Karabakh (Artsakh) in the second half of the 19th century and the beginning of the 20th century, Yerevan, 2010 (ZmpntpjntUjmU ft., ft2m^ntpm]^U ^jmUpp LtnUmj^U ftmpmpmqnttf (ftpgm^rntf) 19 -pq qmp^ tp^pnpq ^tu^U h 20-pq qmp^ u^qp^U, fcp., 2010).
3 These data were recorded in accordance with the administrative data of the Department for the Study of History and Preservation of Cultural Monuments of the Culture Ministry of Artsakh.
Church architecture developed in close connection with civil architecture adhering to the same artistic principles.
Among the architectural structures of Artsakh of the second half of the 19th century and the beginning of the 20th century are the monasteries built in the Middle Ages, the activities of which were covered in various issues of the Eastern Armenian periodical press. Among the church architectural structures the Amaras Monastery of the province of Haband of Artsakh (later- Varanda, currently - in the Martuni region) is noteworthy where the church was built in the 4th century and in 1858, the monastery was rebuilt. Mesrop Mashtots opened the first school in the Amaras Monastery of Artsakh at the beginning of the 5th century4. The living rooms of the monastery belong to the most common types of monasteries and church buildings of Armenia5.
The "Azgagrakan Handes" periodical made an interesting note about Amaras Monastery: "It was a village in ancient times where St. Gregory the Illuminator built and his grandson Grigoris completed and consecrated the church ... About 1293 Tatar Batu Khan robbed this monastery, took the Staff of St. Gregory (O-p^qnp^u) and a cross decorated with 36 golden stone. In 1387, Amaras along with other districts of Artsakh was destroyed by Lank-Temur. Then Melik Shakhnazar B. repaired and fenced the monastery. He also built many rooms for pilgrims. In 1858, Amaras Monastery was rebuilt with the help of Shushi residents6". Another issue of the "Azgagrakan Handes" magazine mentioned that the tomb of St. Gregory is located in Amaras Monastery7.
"Ardzaganq" weekly referring to Amaras monastery, wrote: "Amaras Monastery has been known since the 4th century when Grigoris, the grandson of Gregory the Illuminator, carried out construction work there. In 1850-1860 the temple was built under the care of the Ambrumian brothers from Shushi. The monastery has a large space and many rooms8".
"Nor Dar" newspaper mentioned about Amaras in the article titled "Amaras Monastery": "Artsakh is famous for its many sanctuaries, monasteries, ancient churches, various miraculous Gospels, but the most wonderful of them is the Amaras Monastery ... The Amaras Monastery had many famous clergymen in ancient times who became famous among the Armenian people with their writings and sermons ... The monastery was renovated in the second half of the 19th century. 9".
4 "Journal of Social Sciences''(«Lpmphp Zmumpm^m^mU 9-^mnLpjnrUUhp»), 1975, № 5, p. 35.
5 Hasratyan M., The School of Armenian Architecture of Artsakh, Yerevan, 1992, p. 18 (¿mupmpjmU U., Zmj^m^mU ^mpsmprnqtmrn^mh Upgm^ qqpngp, bp., 1992, 18).
6 "Azgagrakan Handes", 1897, N 2, pp. 7-8.
7 "Azgagrakan Handes",1897, N 2, p. 38.
8 "Ardzaganq", 1886, N 44, November 30, p. 577.
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"Taraz" weekly made an interesting mention about the construction works of the Amaras monastery in the second half of the 19th century: "Mr. Grigor Ayvazyan, the founder of the school in the village of Sarushen, visited that school and personally saw the energy of leaders of the school, thanked them, presented gifts to teachers and students and expressed a desire to renovate the Church of St. Grigoris in Amaras with his own means10".
Gandzasar Monastery is remarkable among the architectural monuments about which the "Ardzaganq" weekly wrote: "The church named after Hovhannes Mkrtich of St. Gandzasar Monastery was built by one of the representatives of the Hasan-Jalal dynasty (built by Hasan-Jalal Dola, 1216-1238) in the Khachen province. The seat of the Catholicos of Armenian Aghvank was in Gandzasar before the move of Metropolitan Baghdasar to Shushi (in the first half of the 19th century). The latter was the last high-ranking clergyman of the Hasan-Jalalyan dynasty. Before him, there were Catholicos, metropolitans and bishops. In 1856, after the death of Metropolitan Baghdasar, the bishops and monks of Etchmiadzin came to Artsakh as leaders. After Baghdasar's death, Bishop Georg (^knpq) Vehapetyan was appointed the first religious leader in Artsakh, and Bishop Grigor Sadinyan was appointed the last spiritual leader. Gandzasar College was more prominent in the 1830s and 1850s under the Artsakh scholar Archimandrite Hovsep Artsakhetsi11.
The "Nor-Dar" periodical referring in detail to Gandzasar Monastery, wrote that the tombstone of Metropolitan Baghdasar (185412) is in the monastery of Gandzasar as well as the tombstones of Catholicos Jeremia, Archimandrite Movses (1849), Bishop Aristakes are there13. And some information about the lands belonging to Gandzasar monastery were mentioned in issue 48 of "Nor-Dar" periodical for 1903. According to that information, the monastery had very large arable lands14. This was also mentioned by "Mshak" magazine15.
The "Taraz" periodical also referred to the architectural monument of Gandzasar and its beautiful nature16.
The article "Armenian monasteries in Karabakh" of the weekly of "Ardzaganq17" provides information about other architectural monuments of Artsakh which continued their activities in the second half of the 19th century. Those are: Dadivank (the Monastery of Khota or Charektar Monastery), the Monastery of St. Hakoba, the Monastery of St. George (St. Gevorg - in the province of Khachen), the Monastery of St. Yeghishe
9 "Nor Dar", 1903, N 76, May 6, p. 2.
10 "Taraz", 1892, N 40, October 18, p. 485.
11 "Ardzaganq", 1886, N 44, November 30, p. 577.
12 For details see "Taraz", 1913, N 7-8, p. 90.
13 "Nor-Dar",1893, N 17, January 30, p. 2.
14 "Nor-Dar",1903, N 48, March 13, p. 2.
15 "Mshak", 1896, N 87.
16 "Taraz", 1919, N 1-12, p. 2.
17 "Ardzaganq", 1886, N 44, November 30, pp. 576578.
(in the province of Javanshir), the Monastery of St. Ghevondeants Monastery (Uppng ftknbqhm&g ^mhp, ftnbq^^ rnbrnqrarn - Ghondik Desert, in Varanda, near the village of Avetaranots), Gtchavank (the Monastery of Gtich - in the province of Dizak, near the village of Togh), the Monastery of Spitak Khach (in Dizak). The Monastery of Yerits Mankants (the church was built in 1691 by Catholicos Simeon18) and the Monastery of Inn Masants (in Jraberd) are famous. These monasteries have their own private lands. Those were in the hands of a worthy monk in the 1880s who carried out a number of reconstruction works in those monasteries19.
The fiction-literary-satirical weekly "Taraz" referred to the artistic description of the monastery of Yerits Mankants : "Yerits Mankants Monastery is located on a hill rising between two deep gorges. It is surrounded by thick and solid walls. The one looks like a fortress with its beautiful location20".
The activities of those architectural structures were briefly referred to by "Ararat" magazine in its article entitled "Brief Bulletin of the Monasteries of the Artsakh Diocese: "According to the administrative division of the Caucasus in 1892, the provinces of Jabrayil, Javanshir, Shushi, partly Zangezur and partly Gandzak were included in the Karabakh Diocese. The monasteries of the Artsakh Diocese were included in the provinces of Javanshir, Shushi and Jabrayil which were classified as follows: Dadivank (Tadei or Dadei, Khota or Khuta and Charektar), Gandzasar Monastery, St. Hakob Monastery, St. Yeghishe Arakyal Monastery, Yerits Mankants Monastery (in the province of Javanshir), the monastery of St. George(Gevorg) of Ptki, the monastery of St. Grigoris of Amaras, Gtich Monastery, the monastery of St. Ghevondeats (in the province of Shushi), the monastery of Spitak Khach (White Cross - in the province of Jabrayil)21. Then, "Ararat" magazine presented a detailed description of those architectural monuments22".
The "Ararat" magazine mentioned about Dadivank (Charektar monastery) in one of its issues: "Charektar (Dadivank) monastery is located on the bank of the largest river of Artsakh - Tartar (^mpprnn). This monastery was a resting place for the rulers of Haterk and Khachen. The monastery was founded by Arzu Khatun, the wife of King Vakhtang of Haterk, in memory of her husband and son (in 1214). In 1895, the monastery had problems with land distribution23...".
The "Ararat" periodical also covered some information about the Gandzasar Monastery: "St. Mkrtich of the Gandzasar Monastery is located on the bank of the Khachen River. This monastery was the resting place of the rulers of Nerkin Khachen. This
18 "Ararat", 1896, N 1, p. 44.
19 "Ardzaganq", 1886, N 44, November 30, pp. 576578.
20 "Taraz", 1891, N 13, p. 186.
21 "Ararat", 1896, N 1, p. 42.
22 "Ararat", 1896, N 1, pp. 42-45.
East European Scientific Journal #8(72), 2021 7 monastery was built by Hasan Jalal Dola, one of the representatives of the Hasan Jalal dynasty of Khachen (in 1239). The Gandzasar Monastery had very large undisputed lands in the second half of the 19th century24". The periodical referring in detail to the above-mentioned architectural monuments, emphasized that the monasteries had large tracts of land in the second half of the 19th century 25.
The "Azgagrakan Handes" periodical has some interesting information about the churches of Ghevondeants Desert (Ghondik) and St. Yeghishe Arakyal. The newspaper wrote that the church of Ghevondeants was built on the top of a high mountain in the center of villages of Sargsashen (Umpqum2hh), Venn Taghavard (^hpfrh ^mqm^rnpq) and Moshkhmhat (U^fatfhrnm). An inscription left there stated that the church vestibule was built by monks Zakaria, Hovsep and Melkon. There is an image of St. Ghevond in the church. The church is surrounded by strong walls inside which there are several rooms that are half-ruined. A small apartment for pilgrims was built by the rich Zhamharyans of Shushi. Inside the fence, there are a large number of tombs in which the remains of saints were placed26. And the desert of virgin Yeghishe is located on a high mountain between the villages of Sos, Lusavorich mountain, Kert and Ghuze Chartar. There is a tabernacle, two conference rooms, a swimming pool, four windows and a door on the west side in the monastery. The remains of the St.virgin Yeghishe were placed under the High Altar . There is a tradition that patients after praying and lighting candles, touched it and immediately recovered. It is engraved on the stone of the front door: "The church of the virgin Yeghishe Arakyal was built by the will of God and through the efforts of John «n4hm№)27".
The "Ardzaganq" periodical covered interesting information about the Ghondeants Desert: "St. Ghevendeants Monastery called Ghondik Desert was built in Varanda near the Armenian-populated villages of Avetaranots and Molkhmat (Unfarihrnm). The monastery had enough arable lands and forests28".
Architectural and construction works expanded in Artsakh especially after the 60s of the 19th century. The rich people of Shushi, the Zhamharyans, the Hakhumyans, the Tarumyans, the Yuzbashyans and others were involved in the construction work. They have invested heavily in the construction of the city's churches as well as large monumental buildings, schools and residential buildings. The rich traditions of building a folk apartment were widely used in the architectural forms of secular new buildings of Shushi.
One of the Armenian architectural structures of the second half of the 19th century and the beginning of the 20th century is St. Amenaprkich Church of
23 "Ararat", 1896, N 1, pp. 42-43.
24 "Ararat", 1896, N 1, pp. 43.
25 "Ararat", 1896, N 1, pp. 42-45.
26 "Azgagrakan Handes",1897, N 2, p. 45.
27 "Azgagrakan Handes",1897, N 2, p. 46.
28 "Ardzaganq", 1886, N 44, p. 578.
8 East European Scientific Journal #8(72), 2021 Ghazanchetsots of Shushi (1866 / 186829- 1878 / 1887)30. It should be noted that the architectural schools of some regions of Armenia (Syunik, Etchmiadzin, Gugark, etc.) have given a variety of styles to the development of Artsakh's architecture. The construction of the church of Ghazanchetsots was carried out by the projects of famous Artsakh architects Simon Ter-Hakobyan and Avetis Yaramishyan31.
Ethnographer S. Barkhudaryan noted that the Ghazanchetsots Church with its high architectural style and high location is one of the best monuments of Armenian church architecture of the second half of the 19th century32.
The "Azgagrakan Handes" magazine mentioned about this: "There are four churches and a convent in Shushi. The most beautiful of all is St. Amenaprkich Church of Ghazanchetsots built in Byzantine style. The plan of the church is in the shape of a cross. The bell tower is located on the west side of the church. The church began to be built in 1868 and finished in 188733".
The "Haykakan Ashkharh" periodical provided interesting information about the architectural structures of Shushi. "There are 5 Armenian churches in Shushi the most beautiful of which is the Astvatsatsin Mother Church. There is also a Russian church ... One of the Armenian churches there is located in the convent where about 20 girls gathered to learn to read and write in Armenian34".
The following church structures with Shushi stand out with their architectural originality: the church of Aguletsots (St. Astvatsatsin, 1822), the church of Meghretsots (St. Astvatsatsin, 1838), the church of Nor Tagh (St. Hovhannes Mkrtich), the church of Kusanats Anapat (St. Astvatsatsin, 1816)35.
The Literary-political "Ardzaganq" weekly published an interesting article about the church of Kusanats desert (Anapat) of Shushi in the second half of the 19th century: "The sermons of the newly ordained priest of the church of Kusanats Desert Alexander Baghdasaryants were distinguished by their modesty which were held regularly every Sunday
evening. The Kusanats Desert is a small church. There are very few decorations in the church. Regardless of the weather, there were always a lot of people in the church36".
The "Nor-Dar" periodical covered certain information about the church of Kusanats Desert of Shushi. The Kusanats Desert of Shushi was renovated in 1814. There was a magnificent "Gospel" in the church which was written in 1320. And the orchards of the church were cultivated by the virgins who lived there. These orchards and the handicrafts of the virgins were the main income of the church of Shushi. Virgin Hripsime Bahatureants was the head of the Monastery of the Virgins of Shushi in the early 19th century. She died in 1865 and was buried in the church. Hripsime's younger sister, Abbess Gayane copied a beautiful and illustrated manuscript, the "Gospel" which was presented to her parents. Archbishop Grigor stood out with his activities in the church37".
The "Karabakh" newspaper referred to the activities of the churches of Shushi: "Elections of priests were held in the churches of Shushi at the beginning of the 20th century. T. Yuzbashyan, M. Yeghyazaryan, Babajan Bek Ter-Israelyan and David Avagyan were elected in the church of Aguletsots. The election was postponed in the Ghazanchetsots Church. Konstandin Petrosyan, Makar Danielyan, Arshak Mangasaryan and Arshak Arakelyan were elected in the church of St. Astvatsatsin of Meghretsots38".
The following magnificent architectural monuments were also known in the second half of the 19th century and the beginning of the 20th century: Herher Church (second half of the 17th century), the church of St. Astvatsatsin of Talish, the church of St. Astvatsatsin of Bagum Sarov (in the Jraberd province), Mariam Astvatsatsin Church (in the Dizak province), the church of St. Astvatsatsin of Stepanakert (1888). The Karabakh Diocese of the Armenian Church had 222 active churches rebuilt and built, 188 ministers, 224 Armenian villages in the second decade of the 20th century39.
29Barkhudaryan S., Divan of Armenian lithography, vol. 5, Yerevan, 1982, p. 144. See also Barkhudaryants M., Artsakh, Baku, 1895, pp. 137-138 (Pmp^nrqmpjmU U., hmj ^UmqpnrpjmU,
h. V, bpUmU, 1982, t? 144: St'u UmU Pmp^nrqmptmUg U., Upgm^, Pmpnr, 1895, t? 137-138).
30 History of the Armenian people, Yerevan, 1981, vol. 6, p. 848 (Zmj dnqn^pq^ ^mmtfnLpjnrU, bp., 1981, h. 6, t? 848).
31 Harutyunyan H., Shushi, newly discovered materials on the history of the city, Stepanakert, 2002, pp. 48-49. See also The architecture of the church of St. Amenaprkich of Ghazanchetsots of Shushi, "Shushi as a center of Armenian civilization", conference materials, Yerevan, 2007, p. 278 (ZmpnrpjnrUjmU Z., Cnr2^. Unpmhmjm Ujnrptp pmqmp^ ^mmtfnrpjmU tfmu^U, Umt^mUm^tpm, 2002, t?
48-49: St'u UmU CnL2№ ^mqmU^tgng U. UUtUm^p^^ t^tqtgnr
^mpmmpm^tmnLpjnrUp, «Cn^2^U hmjng pmqmpm^ppnrpjmU oppmU», q^mmdnqn^ Ujnrptp, bp., 2007, t2 278).
32Barkhudaryan S., Divan of Armenian lithography, vol. V, Yerevan, 1982, p. 145 (Pmp^nrqmpjmU U., ^^mU hm] ^^UmqpnrpjmU, h. V, bpUmU, 1982, t2 145).
33 "Azgagrakan Handes", 1897, N 2, p. 27.
34 "Haykakan Ashxarh", 1874, N 1-2, pp. 38-39.
35 Barkhudaryan S., Divan of Armenian lithography, vol. V, Yerevan, 1982, pp. 144-145.
36 "Ardzaganq", 1886, N 11, March 23, p. 164.
37 "Nor-Dar", 1894, N 111, July 1, p. 2.
38 "Karabakh", 1911, N 7, p. 4.
39 "Literary newspaper", December 1, 1989. See also Balayan V., History of Artsakh, Yerevan, 2002, p. 293
The "Azgagrakan Handes" magazine covered interesting information about the church of Herher: "Herher Church is located south of Amaras, the church is called St. Grigoris. An inscription left in the church mentioned that it was built on the initiative of the Catholicos of Artsakh Petros Khandzketsi (1653-1678) and with the participation of his beloved disciple Bishop Ter Barsegh40".
Famous scientific researcher Hamazasp Voskian also referred to the church of St. Grigoris in his book "The monasteries of Artsakh: "With the blessing of Christ and the efforts of Catholicos Peter, I, Bishop Barsegh renovated the Amaras Monastery in memory of my parents, Aghayni and Gyulaghayni and built this magnificent church of St. Gregory (1664)41. This was testified by "Ararat" magazine42.
Urban planning art: The influence of the folk architecture of the period was more reflected in the secular buildings built next to the monastic complexes (theaters, schools, libraries, printing houses) as well as in the guest houses which despite their different forms, had a common architectural structure: for example, M. Hasratyan mentioned that in addition to the church and the vestibule, the Gandzasar Complex had residential cells and outbuildings as well as a two-storey school building built in the 19th century43.
The 80s and 90s of the 19th century were quite fruitful for the construction activities of the Armenian district of Shushi. The construction of various political buildings (administrative, educational, commercial, financial, medical, etc.) was carried out which brought with it changes in architecture. The building of the club in the city of Shushi stood out from the public buildings where a library-reading room was opened in the 1880s. The "Azgagrakan Handes" periodical published an interesting article about this: "The local branch of the Armenian Benevolent Society in Shushi had a library-reading room, which was founded on March 10, 1889. The rich paid 4 rubles a year to use the library-reading room. The one had only 587 books in the first year, gradually increasing to about 4,000. The library also received a periodical press in Armenian and Russian. Among the periodicals were "Murch", "Pordz", "Araqs", "Taraz", "Newsletter of Europe", "Russian Thought", "World of God", "Russian wealth" and others. The books were in both Armenian and Russian. In addition to the library-reading room of the Charity
(PmjmjmU H., Upgm^h ^mmtfnLpjntU, fcp., 2002, t2 293).
40 "Azgagrakan Handes", 1897, N 2, pp. 39-40.
41 Voskian H., The Monasteries of Artsakh, Vienna, 1953, pp. 44-45 (Au^tmU I, Upgm^h ^mUptpp, HfrtUUm, 1953, t2 44-45).
42 "Ararat", 1895, N 10, page 390.
43Hasratyan M., The school of Artsakh of Armenian Architecture, page 32 (¿mupmpjmU U., Zmj^m^mU ^mpmmpmqtmm^mU Upgm^h q^pngp, t2 32).
44 "Azgagrakan Handes", 1897, N 2, pp. 103-105.
45 For details, see Leo, History of the Armenian Diocesan Theological School of Karabakh 1838-1913,
East European Scientific Journal #8(72), 2021 9 Company, the club building of Shushi also had a rich library-reading room (which was built earlier) which was used by Armenians, Russians and representatives of other nations. In addition to the above, there were also the libraries of the Spiritual Diocesan and Realakan School which were used by students, teachers and sometimes outsiders of the same schools 44".
The Diocesan School45 of Shushi, the building of the Realakan College46 (in 1881), the building of the 300-seat theater of Nikita Khandamiryan47 (in 1891), the building of the Printing house48, the building of the Mariamyan girls 'school (it was built by the efforts of the Hakhumyans in 1894), the Hripsimyan Armenian girls' school, the kindergartens and other buildings were also famous during the period under study. The "Karabakh" periodical published an interesting article about the Pirjanyan kindergarten of Shushi: "The main goal of Pirjanyan kindergarten was to educate children, to give them aesthetic education49".
The activities of these public buildings were thoroughly covered in various pages of the Eastern Armenian periodical press.
The "Taraz" magazine referring in detail to the activities of the Diocesan School of Artsakh, noted: "The National Diocesan Theological School of Karabakh was founded by Metropolitan Ter Baghdasar in 1838-191350. Among the famous teachers and leaders of the Diocesan School were teachers Ter-Grigor, Ter Harutyun Melkonian, Nerses-Bek Atabekian, Archimandrite Grigor Aghapirian (Bishop), Matteos Hakhumian, Archimandrite Khoren Stepanene (Bishop), Perch Proshyan, Sedrak Mandinyan, Ghazaros Aghayan, Hambardzum Arakelyan and others51".
Describing the activities of the Diocesan School, the "Nor-Dar" periodical emphasized the financial situation of the school: "... All the money and expenses of the school were in the hands of a trustee whose monthly salary was 30-35 rubles. In other words, all the expenses of the school were not discussed in the board of trustees. The school charter was also in poor condition52".
The "Haykakan Ashkharh" periodical covering the educational system of Artsakh, noted: "The city of Shushi had a theological school with about 300 students in the second half of the 19th century. There was provincial college in the city with about 200 students ...
Tbilisi, 1914 (Ltn, %mmdnLpjnLU Impmpmqh hmjng ^ttfm^mU ¿nqhnp T^pngh 1838-1913, tf^lhu, 1914).
46 "Taraz", 1913, N 7-8, page 104.
47 For the theatrical life of Artsakh, see "Karabakh", 1911, N 13, 1912, N 1, 1912, N 2, 1912, N 9, 1912, N 13 and other issues.
48 "Karabakh", 1911, N, 1, page 3.
49 "Karabakh", 1912, N 3, January 12, pp. 1-2.
50 "Taraz", 1913, N 7-8, page 90.
51 Taraz, 1913, N 7-8, pp. 93-95.
52 "Nor - Dar", 1893, N 17, January 30, page 2.
10 East European Scientific Journal #8(72), 2021 There were many private schools53". The periodical provided interesting analyzes especially about the Karabakh Theological Diocesan School: "1874 was a remarkable year for Karabakh and it must be remembered for a long time in the hearts of all people. This year is especially notable for the fact that the activity of the Karabakh Diocesan School became more active especially when Archimandrite Khoren Stepan was appointed the head of the Diocesan School. He made great efforts to take care of the social situation of the school teachers. Under his leadership the Diocesan School progressed in a short period of time and gained public sympathy54".
The "Nor-Dar" periodical published an interesting article about the Mariamyan girls' school: "Mrs. Mariam Hakhumyan was much more famous in Shushi who turned her house into a girls' school in the same city. She opened the school at her own expenses and with the special permission of Catholicos Matthew. Mrs. Mariam provided the school with the necessary school supplies and teaching staff. She invited smart specialists to Shushi. The Mariamyan school progressed in such a short time that the strangers admired it and asked to admit their daughters to that school. Petros Shanshyan, Garegin Muratyants (later Sacred Meliqsedek), Perch Proshyan, Stepanos Nersisyan and others were among the teachers 55".
The "Karabakh" newspaper referring to the activity of the Catholicos of All Armenians Archbishop Gevorg Surenyants in its article "Newly elected candidates of the Catholicosate of All Armenians", noted that due to his efforts the Hripsimyan Armenian girls' school was opened in Shushi in the second half of the 19 th century56.
The "Karabakh" newspaper referring to the educational life of Artsakh in its various issues, noted that Armenians - 252, Russians - 16, Poles - 2 and about 370 representatives of other nations studied at the Realalakan College of Shushi at the beginning of the 20th century57.
The "Karabakh" newspaper mentioned in its next issue. "There were 68 schools, 108 teachers and 4506 students in the whole Diocese of Karabakh. Father Zaven was the new head of the Diocese at that time who made great efforts to improve the social situation of students and teachers58".
People's houses of Shushi stood out for their unique architecture. Housing architecture had two main architectural styles: if the architectural style of classicism (the style reflected in Russian-European architecture) was expressed in the private houses of the rich (the Hakhumyans, the Zhamkharyans, the Nersesovs, the Tarumyans, etc.), then traditional forms were in the houses of ordinary people. Prominent
53 "Haykakan Ashkharh", 1874, N 1-2, page 39.
54 "Haykakan Ashkharh", 1874, N 1-2, pp. 42-43.
55 "Nor-Dar", 1894, N 111, July 1, pp. 2-3.
56 "Karabakh", 1911, N 10, page 1.
57 "Karabakh", 1911, N 10, page 3.
58 "Karabakh", 1912, N 1, page 4:
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architects from Shushi, Margar Melik Gharagulyants, Hambardzum Aleksanyants, Simon Hakobyants and others played a significant role in the construction of various buildings, the formation of architectural style, and the development of projects. Significant construction and architectural works were carried out in the provinces of Dizak, Varanda, Khachen and Jraberd. Many church, school and public buildings were built in these provinces with the support of the local population and Armenian benefactors. Some of them (in Mets Taghlar, Tumi, Chartar, Gishi, Kusapat, Vaghuhas, Haterk, Talish and other villages) have continued their work until today. Although the conditions were less favorable, however, some steps were taken to improve the architectural and construction quality of the buildings.
Significant events took place in the Armenian architecture of the beginning of the 20th century.This period can be described as a period of formation of new types of buildings (for example, the building of the Realakan College59 in Shushi).
Sculpture: The development of the decorative decoration of the architectural monuments of Artsakh greatly contributed to the development of sculpture. The decorative decorations of Dadi Monastery (1214), Gandzasar Monastery (1216), the church of St. Ghazanchetsots of Shushi (1866), Amaras Monastery (reconstructed in 1858) and other architectural structures are among the interesting monuments of sculpture. M. Barkhudaryan has an interesting mention about this: "The church of XIX century was decorated with beautiful sculptures. There were sculptures of a cross, Jesus Christ, St. John Mkrtich and the Holy Spirit on the four facades of the church60".
The tombstone of Grigoris of Amaras Monastery is a beautiful example of sculpture about which the "Azgagrakan Handes" periodical wrote: "The gravestone of Grigoris is on a pedestal the edges of which are decorated with beautiful ornaments. The Catholicos' crown, the Catholicos' staff and a cross were carved on the stone, and the following inscriptions were carved below: this is the tomb of St. Gregory who is the grandson of St. Gregory the Illuminator, the Catholicos of Armenian Aghvank61".
The sculptures of the dome of the Gandzasar monastery and the composition of the ornate sculpture of the church of St. Ghazanchetsots stand out for their perfection.
Ornamental sculptures stood out in the decorative compositions of the architectural structures of Artsakh. All the churches had certain decorative additions which originated in the early Middle Ages, developed and reached perfection especially in later times.
59 For details, see Grigoryan H., Harutyunyan G, The Realakan of Shushi, Yerevan, 2001(UmUpmJmuU st u 9-phqnpjmU Z., ZmpntpjntUjmU Cn^hfr fttmim^mUp, fcp., 2001).
60 Barkhudaryants M, Artsakh, Baku, 1895, pp. 141142.
61 "Azgagrakan Handes", 1897, N 2, page 38.
Thus, the above undeniable scientific facts allow us to conclude that the branches of Armenian church building and urban planning art of Artsakh being closely connected with the socio-economic, political and spiritual transformations of the region achieved great success in the second half of the 19th century and the beginning of the 20th century.
LIST OF USED LITERATURE
1. Barkhudaryan S., Divan of Armenian lithography, vol. 5, Yerevan, 1982 (Pmpfamqmpjmfr U., hmj ^tfmqpmpjm&, h. V, bpkmh, 1982).
2. Barkhudaryants M., Artsakh, Baku, 1895(Pmpfamqmphm&g U., Upgmfa, Pmprn, 1895).
3. Balayan V., History of Artsakh, Yerevan, 2002 (Pmimjmh Upgmfaft ^mmtfmpjnL&, bp., 2002).
4. Grigoryan H., Harutyunyan G, The Realakan of Shushi, Yerevan, 2001(Qpftqnpjm& -., -mpmpjnL&jm& GnL2№ fl-hmim^mfrp, bp., 2001).
5. History of the Armenian people, Yerevan, 1981, vol. 6 (-mj dnqn^pqft ^mmtfmpjnL&, bp., 1981, h. 6).
6. Harutyunyan H., Shushi, newly discovered materials on the history of the city, Stepanakert, 2002 (-mpmpjnLfr)m& -., GnL2^. frnpmhuijm frjmphp gmqmgft ^mmtfmpjm& rimufth, Umh^m&mUbpm, 2002).
7. Harutyunyan M., Cultural life in Nagorno Karabakh (Artsakh) in the second half of the 19th century and the beginning of the 20th century, Yerevan, 2010 (-mpnLpjnibjmb U., U2mbnipm)b& ^jmbgp LbnUmj^U ^mpmpmqmtf (Upgmfamtf) 19 -pq qmpft hp^pnpq k 20-pq qmpft u^qpfth, bp., 2010).
8. Hasratyan M., The School of Armenian Architecture of Artsakh, Yerevan, 1992. (-mupmpjmh U., -mjUmUmh fimprnmpm^hmm^mh Upgmfaft q^pngp, bp., 1992).
9. Leo, History of the Armenian Diocesan Theological School of Karabakh 1838-1913, Tbilisi, 1914 (Lbn, ^mmtfmpjnLÜ ^mpmpmqb hmjng ß-htfm^mü -<nqknp T-^pngfr 1838-1913, ß-№bu, 1914).
10. Voskian H., The Monasteries of Artsakh, Vienna, 1953 (üu^hmü <, Upgmfafr ^müphpp, ^htom, 1953).
11. The architecture of the church of St. Amenaprkich of Ghazanchetsots of Shushi, "Shushi as a center of Armenian civilization", conference materials, Yerevan, 2007(Gni2№ ^mqmü^hgng Up. Uüküm^pUb h^üqhgnL fimpmmpm^hmnLpjmüp, «Gni2fr& hmjng pmqmpmUppmpjmü oppmü», qfrmmdnqn^b UjnLphp, bp., 2007).
12. ''Journal of Social Sciences'' (Lpmphp ^mumpm^m^mfr Q-frmmpjmüühp), 1975, № 5.
13. "Ararat", 1896, N 1.
14. "Ararat", 1895, N 10.
15. "Azgagrakan Handes", 1897, N 2.
16. "Ardzaganq", 1886, N 44, November 30.
17. "Ardzaganq", 1886, N 11, March 23.
18. "Nor Dar", 1903, N 76, May 6.
19. "Nor-Dar",1893, N 17, January 30.
20. "Nor-Dar",1903, N 48, March 13.
21. "Nor-Dar", 1894, N 111, July 1.
22. "Mshak", 1896, N 87.
23. "Taraz", 1919, N 1-12.
24. "Taraz", 1891, N 13.
25. "Taraz", 1892, N 40, October 18.
26. "Taraz", 1913, N 7-8.
27. "Haykakan Ashxarh", 1874, N 1-2.
28. "Literary newspaper", December 1, 1989.
29. "Karabakh", 1911, N 7, N 10, N 13,
30. "Karabakh", 1912, N 1, N 2, N 9, N 13.
31. "Karabakh", 1912, N 3, January 12.
Prof. Rina Lapidus
Bar-Ilan University, Israel
A CHANGE IN LIVES OF PROTAGONISTS AS THE AGENT OF PLOT-DEVELOPMENT IN BULGARIAN FILMS
DOI: 10.31618/ESSA.2782-1994.2021.1.72.109 Abstract. A film plot is built like any other artistic narrative and includes the following parts: exposition; rising action; climax; falling action; conclusion. We find a rich and multifaceted range of plots in Bulgarian films. However, there is always a break or a change in routine of every plot. The change usually emanates from outside the routine described in the film. The external entity, which comes close to the protagonists' routine and intervened in it, creates problems and crisis. This happens when the external changes bring new characters or events into the characters' previous lives, or, alternately, takes them out of their previous routine into a different reality. For example, in the romantic comedy "It Happened in the Street" by the prominent film director (Yanko Yankov), the protagonist Misho (the legendary actor Apostol Karamitev) is a driver of a truck. He meets a girl called Katerina, falls in love with her, and wants to marry her. She is finally convinced that Misho is the right man for her, and accepts his offer. The establishment of a new young family is enabled by the changes that Misho is assigned to take in his life as part of his work. A change in heroes' lives is the main motive-force in Bulgarian cinema. A variety of drastic events may happen to the protagonists, and they have to face the consequences. They often have intense, dramatic experiences which serve as a mental, psychological, social, personal, ideological, and physical test. These govern their fate, forcing them to mobilize their forces and fight for a lofty cause. The change in the heroes' lives allows them to discover their true character and see their lives anew, in a more moral way.
Keywords: bulgarian films; plot; change in protagonist's lives; an agent for the plot development; "It Happened in the Street".
