User:Yerevantsi/sandbox/Ashtishat
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Russell
- Russell, James R. (1987). Zoroastrianism in Armenia. Cambridge, Massachusetts: Harvard University Press. ISBN 978-0-674-96850-9.
- James R. Russell, Armenian and Iranian Studies
Hewsen
- Hewsen, Robert H. (2001). Armenia: A Historical Atlas. University of Chicago Press. ISBN 0-226-33228-4.
1928
Derik [Kurdish dêrik “church”]
390
Aşdişad/Aştişat [Armenian Աշտիշատ “temple city”]
At the beginning of the 20th century, partial Armenian settlement.
Currently, Sunni Kurdish (Redkan) settlement.
In the pre-Christian era, the city of Aştişat or Yaştişat was an important temple center where Saint Krikor/Gregor had the first church of the Armenian world constructed at the beginning of the 4th century. It is said that this church was destroyed during the Byzantine-Iranian wars of the 7th century, and its stones were used by Tamerlane to build a bridge over the Murat River.
In the subsequent period, the village of Aştişat gained fame due to the tomb of Saint Sahak, one of the founders of the Armenian Church. The sparse remains of this tomb are still standing.
The Armenian word yaşt, borrowed from Old Persian, means "worship" or "temple." The Kurdish word haştî ("peace") derives from the same root.
[2]
from Christianization of Armenia
After being released, Gregory preached the Christian faith in Armenia and erected shrines to the martyred nuns Gayane and Hripsime in Vagharshapat on a spot indicated to him in a vision.[3]
Robert W. Thomson notes that, although Vagharshapat-Ejmiatsin had "clearly been a holy shrine" from early on in Christian Armenian history, the association of Gregory with Vagharshapat dates from after the partition of Armenia in 387, when the mother see of the Armenian Church moved to Eastern Armenia. The actual original center of the Armenian Church was at Ashtishat.[4][5]
- Thomson, R. W. (1984). "Agathangelos". In Yarshater, Ehsan (ed.). Encyclopædia Iranica. Vol. I/6: Afghanistan–Ahriman. London and New York: Routledge & Kegan Paul. pp. 607–608. ISBN 978-0-71009-095-9.
- Thomson, Robert W. (1994a). "Agathangelos". In Greppin, John A. C. (ed.). Studies in Classical Armenian Literature. Delmar, New York: Caravan Books. pp. 15–26. ISBN 9780882065120.
http://arar.sci.am/Content/242787
https://arar.sci.am/Content/249681/file_0.pdf
https://arar.sci.am/Content/276466/271-.pdf
The Life of Mashtots' by his Disciple Koriwn brought him to Taron, to the very village of Ashtishat. Ashtishat in Taron,in Western Armenia, was an important religious centre before Armenia's conversion to Christianity (see Russell, Zoroastrianism in Armenia, 192-5,248). Its main Christian churches were built by St Gregory the Illuminator over the remains of temples dedicated to Vahagn, Anahit, and Astghik(Agathangelos, History, 5S810-16, 836). Still acclaimed as the 'Mother Church' at the time of Sahak's death (ibid. s814; cf. EH .14), Ashtishat was an optimal place for his burial-even though all the hereditary Catholicoi of the Gregorid line were buried elsewhere. According to the Buzandaran,Gregory the Illuminator, his elder son Vrt'anes, and his son Yusik were buried in the ancestral village of T'ordan in the district of Daranaghik';whereas Aristakes, the younger son of the Illuminator, and Nerses the Great-Sahak's father-were buried in the village of T'il, in the district of Ekegheats' (EH m.2,11-12; v.24). On the toponyms, see Hakobyan et al., HHShTB 5:57-8, s.v. Taron'; 1:300, s.v.'Ashtishat'; see also Terian, 'Ashtishat' in ODLA 1:165.
Studies on the Formation of Christian
Armenia - Page vii
Nina G. Garsoïan · 2023
... Ashtishat of Taron establish beyond
question both his preeminence and that of his
see of Taron. The importance of Ashtishat in...
Studies on the Formation of Christian Armenia
TARON AS AN EARLY CHRISTIAN ARMENIAN CENTER
DOI: 10.4324/9781003420668-7
The Armenian "received tradition" on the Christianization of the country has enshrined the apostolic mission of Saint Gregory the Illuminator as recorded in the Cycle attributed to an unknown author bearing the Greek name of "Agatangeghos'"(Agat'angetos), that is, the "bearer of good news." The Cycle is preserved in a number of variants and versions of which the earliest known to us probably dates from the sixties of the sixth century.'According to this tradition, the saint had come from Cappadocia to evangelize Armenia, had at first been tortured by the stillpagan king, Trdat (Tiridates) the Great, had been miraculously saved from the pit into which he had been cast to die, had converted the king with his household and destroyed the pagan shrines in the country, had been consecrated by Leontius,bishop of Caesarea in Cappadocia during a council of bishops, and had returned to Armenia to baptize the whole country and lay the foundation of the hierarchy of the Armenian Church." As the original version of the story was unquestionably in Armenian, the author's claim to have been an eyewitness of Saint Gregory's mission and of the conversion of the entire country early in the fourth century cannot conceivably be true, since the Armenian alphabet was created by Saint Mashtots a full century later.3 Moreover, the number of 400 bishops purportedly established in Armenia by Saint Gregory is utterly fantastic for the period.' Numerous other details in the account of "Agatangeghos" about the conversion of the king and of his kingdom are unmistakably legendary, but still others are corroborated from independent sources. The presence of Bishop Leontius at Caesarea in Cappadocia and the holding of a church council there in 314 are both duly attested and provide an authentic setting for the "Agatangeghos" account of Saint Gregory's consecration."
In the face of this categoric statement, there does not seem to be any possibility of doubting that the holy site of Ashtishat of Taron, where three Zoroastrian gods had formerly had their temples, was a major and perhaps the main center of Armenian Christianity in the mid-fourth century as against the claim of Vagharshapat, which was to become dominant in the later tradition. Despite the attempt of the author of the Epic Histories to subordinate the Syrian Daniel to Saint Gregory, his own admission that Daniel was the supervisor of "all the churches in Greater Armenia"and that the "the holy church was built for the first time" at Ashtishat of Taron establish beyond question both his preeminence and that of his see of Taron.
The importance of Ashtishat in the eyes of the House of Saint Gregory as well is likewise noted by the author of the Epic Histories. Stressing again that here was "the first and mother church of Armenia, which was in the land of Taron," he places there the miraculous victory of Saint Gregory's second successor, his son Saint Vrtanes, over the plot of the evil pagan priests.1Three generations later, Ashtishat,together with the whole of Taron, was still identified as the first church of Armenia and as part of the Gregorid "original hereditary appanage," where they possessed an episcopal palace which the patriarch Saint Nerses the Great defended successfully against the crown's attempts at encroachment.20