Historical Churches in Iran
Ali
Historical Churches in Iran
Zaman, A Special Tourism Publication
March 1995,
No. 2, Pages: 23-25
By: Hamid Taraghi
Word Count: 1768
Summary: In Iran, there are historical churches whose date of
construction goes back to the eight century after Hegira (A.H), about
the 14th century AD The oldest of these buildings are located in
Eastern and Western Azarbaijan. This article is an introduction to
these historical churches in Iran.
Text: The majority of churches in Iran that possess historical and
artistic value were built around the eight century A.H. or the 14th
century AD, and the period thereafter. Of course, this does not mean
that there were no churches existing in the country before that
period.
During the reign of Shah Abbas, the Safavid king, his sagacious
policies caused a sizable number of Armenians from Armenia and
Azarbaijan to transfer and settle in Isfahan and other regions of
Iran. A place called Julfa was built at the banks of the Zayande-rud
River in Isfahan and became the residence of these migrating people.
Consequently, churches were erected in that town. Meanwhile, after a
short lapse of time, some Armenians moved to Gilan and some resided in
Shiraz.
After the death of Shah Abbas the First, his successor, Shah Abbas the
Second, also paid close attention to the welfare of Armenians and more
churches were erected in Julfa.
The influx of many Europeans during the reign of the Qajars led to the
flourishing of other churches, in addition to those that were
constructed previously. A number of these edifices have lasted and
acquired architectural and artistic significance.
Azarbaijan is host to the oldest churches in Iran. Among the most
significant are the Tatavous Vank ( St. Tatavous Cathedral), which is
also called the Ghara Kelissa (the black monastery). This is located
at the Siahcheshmeh (Ghara-Eini) border area south of Makou. There is
also the church known as Saint Stepanous, which stands 24 kilometers
south of Azarbaijan's Julfa town.
Generally, each church has a large hall for congregational prayers;
its foremost part is raised like a dais, adorned with the pictures or
images of religious figures and it also serves as an altar. Here,
candles are lighted and the church mass is conducted by the priest. On
the foreground is the praying congregation which face the platform
where the priest is leading the rites in the church; this is similar
to the Muslim practice of praying facing the niche in the mosque.
While the mass is being said, the people stand, kneel, or sit
depending on what the rites require.
The structure of churches in Iran follow more or less the pattern of
Iranian architecture, or they are a mixture of Iranian and non-Iranian
designs.
The Saint Tatavous Monastery or the Ghara Kelissa:
Initially, this church comprised of a small hall with a pyramid-
shaped dome on the top and 12 crevices similar to the Islamic
dome-shaped buildings from the Mongol era. The difference was that the
church dome was made of stone. The main part of this pyramid structure
followed Byzantine (Eastern Roman) architecture, including the
horizontal and parallel fringes made of white and black stones in the
interior and black stones on the exterior facing.
Since the facade is dominated by black stones, the church was formerly
called the Ghara Kelissa (or black monastery) by the natives. During
the reign of the Qajar ruler, Fathalishah, new structures were added
to the Saint Tatavous church upon the order of Abbas Mirza, the crown
prince, and the governor of Azarbaijan. The renovations resulted in
the enlargement of the prayer hall and the small old church was
converted into a prayer platform, holding the altar, the holy
ornaments and a place where the priest could lead the prayers. The
bell tower and the church entrance were situated at one side of the
new building, but unfortunately, this part remained unfinished.
Meanwhile, due to border skirmishes and other political disturbances
in the area during the succeeding periods, the church was abandoned
and ruined. Some minor repairs have been carried out in recent years.
Each year, during a special season (in the summer), many Armenians
from all parts of Iran travel to this site for prayer and pilgrimage.
They come by jeeps or trucks after crossing a very rough mountainous
passage. They flock around the church, stay for a few days and perform
their religions ceremonies. For the rest of the year, however, the
church remains deserted in that remote area.
The additions made to the Saint Tatavous church on the order of Abbas
Mirza consist of embossed images of the apostles on the facade and
decorations of flowers, bushes, lion and sun figures and arabesques,
all of which had been done by Iranian craftsmen. The architecture of
the church interior is a combination of Byzantine, Armenian and
Georgian designs. Beside the large church, special chambers have been
built in the yard to shelter pilgrims and hermits.
Saint Stepanous Church:
This is another old church located at an intersection west of the
Marand-Julfa highway and east of the Khoy-Julfa road. Also having a
pyramidal dome, it is, nevertheless, quite beautiful and far more
pleasant to behold than the Saint Tatavous church.
The general structure mostly resembles Armenian and Georgian
architecture and the inside of the building is adorned with beautiful
paintings by Honatanian, a renowned Armenian artist. Hayk Ajimian, an
Armenian scholar and historian, recorded that the church was
originally built in the ninth century AD, but repeated earthquakes in
Azarbaijan completely eroded the previous structure. The church was
rebuilt during the rule of Shah Abbas the Second.
Saint Mary's Church in Tabriz:
This church was built in the sixth century A.H. (12th century AD) and
in his travel chronicles, Marco Polo, the famous Venetian traveler who
lived during the eight century A.H. (14th century AD), referred to
this church on his way to China. For so many years, Saint Mary's
served as the seat of the Azarbaijan Armenian Archbishop. It is a
handsomely built edifice, with different annex buildings sprawled on a
large area. A board of Armenian peers are governing the well- attended
church.
Aside from the above three churches, there are others in Azarbaijan
such as the old church built in the eight century A.H. at Modjanbar
village, which is some 50 kilometers from Tabriz. Another one is the
large Saint Sarkis church, situated in Khoy; this building has
survived from the time of Shah Abbas the Second (12th century A.H.).
During the reign of the said Safavid king, another edifice called the
Saint Gevorg (Saint George) church was constructed, using marble
stones and designed with a large dome, at Haft Van village near Shapur
(Salmas). A church, also with a huge dome, likewise stands at Derishk
village in the vicinity of Shapur, in Azarbaijan.
Historical Churches at Julfa, Isfahan.
The most important historical church in Iran is the old cathedral,
commonly referred to as the Vank (which means "cathedral" in the
Armenian language). This large building was constructed during the
reign of Shah Abbas the First and completely reflects Iranian
architecture. It has a double-layer brick dome that is very much
similar to those built by the Safavids. The interior of the church is
decorated with glorious and beautiful paintings and miniature works
that represent biblical traditions and the image of angels and
apostles, all of which have been executed in a mixture of Iranian and
Italian styles. The ceiling and walls are coated with tiles from the
Safavid epoch.
At a corner of the large courtyard of the cathedral, offices and halls
have been built to accommodate guests, the Isfahan archbishop and his
retinue, as well as other important Armenian religious hierarchy in
Iran. The church compound also includes a museum that is located in a
separate building. The museum displays preserved historical records
and relics, and the edicts of Iranian kings dating back to the time of
Shah Abbas the First. It also contains an interesting collection of
art work.
Isfahan has other historical churches, the most important of which is
the Saint Bethlehem at Nazar Avenue. There are also the Saint Mary
church at Julfa Square and the Yerevan church in the Yerevan area.
The Armenian Church in Shiraz:
In the eastern section of Ghaani Avenue, in a district called "Sare
Jouye Aramaneh", an interesting building has survived from the era of
Shah Abbas the Second. Its principal structure stands in the midst of
a garden-like compound and consists of a prayer hall with a lofty flat
ceiling and several cells flanking the two side of the building. The
ceiling is decorated with original paintings from the Safavid era and
the adjoining cells are adorned with niches and arches and plaster
molding, also in the Safavid style. This is considered a historical
monument at Shiraz and definitely worth a visit.
Saint Simon's Church in Shiraz.
This is another relatively important, but not so old church in Shiraz.
The large hall is completely done in Iranian style while the roof is
Roman. Small barrel-shaped vaults, many Iranian art work and stained
glass window panes adorn the church.
Meanwhile, another church called the Glory of Christ, stands at
Ghalat, 34 kilometers from Shiraz. This building has survived from the
Qajar period and is surrounded by charming gardens.
Saint Tatavous Church, Tehran.
This edifice is located at the Chaleh Meidan district, one of the
oldest districts in Tehran. It stands south of the Seyed Esmail
Mausoleum, at the beginning of the northern part of the so-called
Armenians' Street. The oldest church of Tehran, it was built during
the reign of the Qajar king, Fathalishah. The building has a dome-
shaped roof and four alcoves, an altar and a special chair reserved
for the Armenian religions leader or prelate. The vestibule leading to
the church contains the graves of prominent non-Iranian Christians who
have died in Iran, and in the middle of the churchyard, Gribaydof, the
Czarist ambassador at the court of Fathalishah, and his companions
were laid to rest. They were killed by the revolutionary forces of
Tehran at that time.
Meanwhile in Bushehr, there is a church from the Qajar period that is
a good specimen of Iranian architecture. All the windows are modeled
after old Iranian buildings and the colored panes are purely Iranian
art work.
There are also many other churches in Ourumieh, in hamlets surrounding
Arasbaran, Ardabil, Maragheh , Naqadeh, Qazvin, Hamedan, Khuzestan,
Chaharmahal, Arak, in the old Vanak village north of Tehran, etc.
These churches, though, are all deserted and are of little artistic
significance.
sirkn...@earthlink.net
minorities of Iran to build new or repair old religious buildings (in
theory of course)
La6red9nec
>From: sirkn...@earthlink.net
>Date: 4/10/01 10:34 AM Pacific Daylight Time
>Message-id: <3AD344B6...@earthlink.net>
>
>I find that strange and interesting since Islam forbade all the religious
>minorities of Iran to build new or repair old religious buildings (in
>theory of course)
>
Goheh ziad nakhor koskesh!
Islam, Shia Islam to bve exact, was the one who gave refuge to Armenians in
Iran, many churches were built by them from beitolmal.
Also during WWII it was Islamic Iran who gave refuge to many Chrisitan poles.
digeh az in gohkhoria nakon, ok?!?!?!!?