[27] Strgygowski, Das Etschmiadzin-Evangeliar, Vienna, 1891. I read the large inscription thus:—Ἰησοῦ βοήθει πάντας τοὺς εὐχομένους ὲν τῇ ἐκκλησίᾳ Ζιβιθαιν (?)—κύριε ἐλέησον τὸν δοῦλον σοῦ Ἀρχίαν—καὶ κύριε Ἐλέησον Ἔλπιδιν (for Ἐλπιδα or Ἐλπιδίαν, the variation of the accusative of Ἔλπις into -πιδιν being not unusual)—Δανίηλ, Τίρερ, Γαρίκινις. The word Ζιβιθαιν is taken as a proper name by Brosset (Voyage Archéologique, St. Petersburg, 1849–51, 3me rapp., p. 16), and by Strgygowski, who supposes it to be the same as Zuithai, found in Armenian writers, e.g. in Faustus of Byzantium, who speaks of a Zuithai as priest of the town of Artaxata during the persecution of Shapur (Faustus, iv. 56). Zuithai would be the priest in whose church the memorial had been placed. As for the three proper names at the end, that of Tirer has been found in an inscription of the thirteenth century. Garikinis denotes the proper name Garegin. [↑]
[28] It is a matter of surmise that Nerses I. restored the sacred buildings of Vagharshapat after the destruction of that city by the Persian armies in the fourth century (see Faustus, v. 1); but the first restoration of the cathedral of which I can find any certain mention is that of the great Armenian chief Vahan Mamikonean in or about the year 483 (Lazar Pharpetzi in Langlois’ Collection des historiens de l’Arménie, Paris, 1867–69, vol. ii. p. 352. And see Saint-Martin, Mémoires sur l’Arménie, Paris, 1818, vol. i. p. 328). Armenia was at this time struggling to rid herself of the Persian (Sasanian) yoke, having lost her Arsakid dynasty. The katholikos no longer resided at Edgmiatsin, the pontifical seat having been transferred to Dvin in A.D. 452 (Saint-Martin, ibid. vol. i. p. 437); nor does he return until A.D. 1441. In 618 it was again restored by the Katholikos Komitas (Saint-Martin, i. 116, quoting John Katholikos; and cp. Sebeos, Hist. of Heraclius, iii. 25 (in Armenian)), who substituted a dome in stone in place of the earlier wooden one. Certain repairs are attributed to the Katholikos Nerses III., surnamed the builder, A.D. 640–661, I know not upon what authority. After this there ensues a long period, for which we appear to have no records. The katholikos often changes his residence. After the destruction of the Cilician kingdom and in the year 1438 the right arm of St. Gregory, a relic which had become the palladium of the pontifical office, was transferred from Sis, the capital of that kingdom, to Edgmiatsin (Gelzer, article Armenien in Realencyklopädie für protestantische Theologie, Leipzic, 1896). Saint-Martin places the transfer thither of the seat of the pontificate in the year 1441. In 1442 the Katholikos Kirakos undertook the necessary repairs (Thomas Metsobatzi). We now leap to the reign of Shah Abbas of Persia, who, as is well known, transported a whole colony of Armenians from the valley of the Araxes to the outskirts of his capital, Ispahan. In 1614 this monarch carried off a number of the venerated stones of the church to New Julfa to form the nucleus of a new Edgmiatsin (Arakel of Tauris, ch. xxiv.). The famous monastery fell into woeful neglect. The Katholikos Moses (1629–33) restored it, but added no new feature. His successor Philip renewed the roof (inscriptions, records, etc.). I think I have mentioned subsequent additions. The steps which run round the church were added or extensively restored by the Katholikos Lukas (in 1784). But they have been modified by Makar I. Repairs are ascribed to the pontiffs Astvatsadur, Simeon and Ephraim, the last of whom repaired in 1816 the damages which the Persians had done to the roof by placing a battery upon it. For more detailed information I may refer my reader to a work entitled: Description of the Mother Church of the Armenians, by Vahan Vardapet Bastamean, Edgmiatsin, 1877 (in Armenian and Russian). [↑]
[29] See the translation of the De Edificiis by Stewart, annotated by Sir Charles Wilson, London, 1896, pp. 73 seq. (Palestine Pilgrims Text Society). [↑]
[30] John Katholikos, c. xii. And see Sebeos, Hist. of Heraclius, iii. 33. [↑]
[31] They bear the monograms of Nerses Katholikos and are reproduced by Strgygowski (op. cit.), to whom I refer my reader. I only saw one of them during my stay. [↑]
[32] Brosset (Bull. Scient. de l’Acad. de Sc. de St. Pétersbourg, vol. ii. 1837) has transcribed the letters and published a valuable little notice on the subject. [↑]
[33] The circumstance appealed to Brosset as a rare example of religious tolerance (Voyage Arch., rapp. 3, p. 19). [↑]
[34] Dubois, Voyage autour du Caucase, vol. iii. p. 371. But see Haxthausen, Transcaucasia, p. 287. [↑]
[35] I was unable to measure each apse; but I was assured that they were all of the same or nearly the same size. The portal is of course not included in the above measurements. [↑]
[36] Telfer (Crimea and Transcaucasia, London, 1876, vol. i. p. 231) seems to refer to this throne, which he ascribes to Pope Innocent XI., a gift to James IV. (1655–80). [↑]