WOMEN DEACONS IN THE ARMENIAN APOSTOLIC CHURCH REVISITED
By Knarik Meneshian on April 13, 2014
For more on the subject of Armenian women deacons and monastics in the
Armenian Apostolic Church, see Shepherds of the Nation and A Nearly
Forgotten History: Women Deacons in the Armenian Apostolic Church in
the April 21, 2012 and July 6, 2013 issues of The Armenian Weekly.
The legacy of sublime love and humble service to God and the Armenian
Nation left by the women monastics of the ArmenianApostolicChurch
throughout the centuries is a priceless treasure and a source of awe
and inspiration. Even during times of enormous adversity of which
there were far too many in the history of this Christian nation,
these unassuming and visionary women undauntedly persevered in their
ordained work. With the passing of time, however, as well as changing
times, these women–nuns, acolytes, sub-deacons, deacons, archdeacons,
scribes, illuminators, paper and parchment makers, binders–and their
work have been nearly forgotten. Fortunately, their legacy survives,
albeit in fragile old books written in an ancient language that some
cannot read and in a small but growing number of women today who have
also selected to serve their Church and Nation, as is evident in some
of the examples that follow.
St. Stepanos nun-deaconesses
The Kalfayan Sisterhood, founded in 1866 in Constantinople, Turkey,
by Sister Srpouhi Nshan Kalfayan as the “Kalfayan National Orphanage
of Three Years Dedicated to the Holy Virgins,” had a number of
sisters throughout its history. The orphanage was celebrated for its
excellent education. “All its members were deaconesses and the abbess,
protodeaconess.” Sister Kalfayan was born in 1823 and “became a nun
at the age of eighteen. . . She opened a trade-school for poor boys
and girls in the Khaskeuy section of Constantinople. . .” After her
visit to Europe in 1858, she founded the above mentioned orphanage.
The honored archdeaconess died on June 4, 1889, and was buried
in the yard of the orphanage. Sister Christine Papazian became
Mother Superior of the orphanage after the death of Srpouhi Mayrabed
(Mother Superior). “She had earlier worked as a nurse in the National
Hospital during her early days as a nun. . .” Although the order no
longer exists, at present Sister Kayane Dulkadiryan (born 1966),
a sub-deacon, continues in the footsteps of these women. “She is
active in the church, and she can read the Bible in the church,”
wrote Archbishop Aram Atesyan, Deputy General of the Patriarchate of
Constantinople in Istanbul, Turkey, in a recent email communication
I had with him. “The Kalfayan Orphanage,” the Archbishop explained,
“still exists with approximately 70 girls between the ages of ten and
seventeen, and it is run by a Board of Directors, which is elected
by the community.”
Two St. Catherine’s nun-deaconesses pictured with a “wooden bell”
(Photo from R. C. Colliver’s book: Persian Women and Their Ways)
The religious order of the Kalfayan Sisterhood and other such orders
left an indelible impact on the ArmenianApostolicChurch and the people
they served, especially the orphans entrusted to their care. The
following poem titled Mayrabednern Ukhdavor (Pilgrim Nuns) by Melkon
Asadour from the village of Khas in Turkey (translated by Knarik O.
Meneshian), serves as a poignant illustration. Published on May 19,
1933, in Sion, a periodical of the Armenian Patriarchate of Jerusalem
since 1866, the poem is dedicated to Mother Aghavni and Sister Mariam
of the Kalfayan Orphanage who had gone on a pilgrimage to Jerusalem
in 1933.
Pilgrim Nuns
Since childhood, you have promised your lives to the Church, And to
serve our Lord’s Altar.
With an ornate staff in hand, A dedicated blessed veil on the head,
The silvery rays of a bright comet above, Early, you two Sisters
departed for your journey.
“Let the Lord guide your steps!”
After traveling from road to road, Sisters, You reached the Promised
Land.
There you presented your sacrifice, offerings for a Mass– Your
gifts, your prayers, and your incense Mixed with the anguished tears
of orphans.
With heads bowed and kneeling side by side, You blessed the tombstones.
As sobs mixed with your invocations and entreaties, And the yearnings
of your bright-eyed orphans– High above Golgotha, Jesus heard.
And in Bethlehem’s Blessed Holy Manger, The healing of the sufferers’
pain and anguish, The repentance of the sinner–oh, always, Mixed
with soft vapors–the breath Of the cow, the sheep, and the lamb.
Since childhood, you have promised your lives to the Church, And to
serve our Lord’s Altar.
With an ornate staff in hand, You walked the same path as Jesus did,
And handed to you Were the uneducated flocks of orphans To nourish
with bread and wine….
In turn, the kind traveler, the Samaritan, Will ponder your reward
Announcing sweetly, “Live long, live long, Sisters!
You have done enough for us orphans, for me!
The nun-deaconesses helping Father Chiftjian during baptism in Lebanon
(Photo provided by Father Chiftjian)
***
The following article, Hay Grchuhiner (Armenian Women Scribes), written
by Bishop Nerses Tsovagan and published in the April-May 1954 issue of
Sion on the topic of Armenian women scribes reveals the legacy they
left for their beloved Church and Nation. The mentioned works copied
or illuminated, at times both, are the Bible, Text of the Creed,
Book on the Interpretation of Dates, Book on the Interpretation of a
Prayer Book, Book on the Interpretation of Solomon’s Proverbs, Book
on the Interpretation of Luke, Book on Spiritual Advice; canonicals,
memoirs; history, hymn, prayer, and sermon books.
Mother Superior/Archdeanconess Hripsime Tahiriants (Photo from Father
K. Khutsyan’s book: Tiflsi Surp Stepanos Kusants Anapati Badmutiune
Armenian Women Scribes
In our history of manuscript production, a chapter must be devoted
to women scribes, who have left a legacy of their manuscript
copying works. Many women scribes were nuns, some of whom were
known as monastics in the 17th century at the Shenher and Shorot
monasteries/convents/cloisters (in the Julfa region in Nachichevan),
where manuscripts were illuminated. During the revival of manuscript
production in the 17th century, women monastics, like others, were
inspired by the revival. During the 17th century alone, we know of
more women scribes than all others prior to that century. The most
prolific woman scribe known to us is Brabion Nodar (Note Taker)
of whose works nine are known. It is also worth mentioning several
women who prepared the paper or parchment for their manuscripts.
Shakar Havadavor (Believer) was the daughter of Father Vartishkhan.
The two commissioned, in Jerusalem, the renowned scribe Stepanos
Yergayn to copy a 1321 Bible, and they gifted it to the Hreshtagabed
Monastery. Shakar also had engaged in preparing paper for manuscripts.
Khabib Khatun was the wife of the scribe Father Garabed. She had
copied a Bible in 1451 in Van. She had also worked as a paper maker.
Mariam Grich yev Ngarich (Scribe and Illuminator) copied and
illuminated a book of sermons by Krikor Datevatsi, in 1456.
Gohar was the daughter of manuscript scribe and illuminator Yerzngatsi
Hovhannes’s brother and Malkhatun. She helped her uncle during the
years 1484-1486 in Gesaria by preparing the parchments and paper for
a Bible and a missal.
Altun was the daughter of scribe Hovhannes Yerets, who in 1621 wrote
about his daughter: “And so my daughter Altun became my helper and
prepared the paper and lit my light, and for the whole night she
worked alongside of me and prepared my food…”
Goharine Kuys yev Grich (Nun and Scribe) was a scribe in 1630 at the
Yerek Khorank Monastery in the village of Avandonts. She copied a
canonical book.
Marinos Grigoruhi Kuys copied Megnutiun Domari by Bishop Hagop
Ghrimetsi, in 1637, andHarants Vark in 1650, in the village of Arkosh.
Mariam Grich was the daughter of Bishop Margos’s brother. In 1647,
in the village of Khanatsakh in Gharabagh, she copied a hymnbook by
Nerses Shnorhali.
Mariam Kuys was the daughter of Markar and Antaram, and the niece of
Kavich (Atoner) Father Giragos. In 1651, at the Shenher Convent she
copied Krikor Datevatsi’s Vosgeporik.
Varvare Kuys. Three of her works are available: Hishadagaran, written
in 1647; Zhamagirk, copied in 1655, and Karozagirk of Krikor Datevatsi,
copied in 1684 at the Pokr Siunik Convent.
Hripsime Kuys Mayrabed (Mother Superior) copied, in 1651, a prayer
book, an hour book, and a calendar of holidays for “Yeghisabet,”
and in 1653 Megnutiun Zhamagirki at the Halidzor Cloister.
Varteni Abashkharogh (Penitent) copied one Sandukht Book in 1657.
Shushan Norashingetsi Kuys was the daughter of Bashkhi and Khurmi,
and sister of Aristakes Vartabed (celibate priest). In the village of
Shorot, she copied the Badmagirk of Yeghishe, of Khorenatsi, etc.,
in 1664 when she was 43 years old. In 1666, at the request of her
brother Father Aristakes, she copied Megnutiun Aragats Soghomoni.
Margarid Kuys copied Nerses Shnorhali’s Gir Havado in 1669 and a
Bible in 1676, at Surp Asdvatsatsin Convent in the village of Shorot,
located in the district of Yernjag.
Erine Kuyr (Sister) copied Adeni Zhamagirk at the Shenher Convent
in 1673.
Maryam Grich was a student of Father Nahabed, who later became
Catholicos (1691-1705). She copied the following works between 1673 and
1678: Hayli Varuts, a translation of Stepanos Lehatsi; Harants Vark
and Vosgeporik at St. Hagop in Jerusalem as a gift to her godfather,
Vartabed Nahabed.
Khanum Dbir (Acolyte) copied a Bible at St. Gevork Church in the
village of Agn, in 1682, at the request of Mrs. Nur Melik.
Goharine Kuys copied Krikor Naregati’s Prayer Book at Shorot Cloister
in 1687-1688. She was the daughter of Bedros and Hripsime.
Marinos Kuys bound the manuscript copied by Goharine at Shorot Cloister
in 1687-1688.
Soghovme copied a book titled Khrad Hokevork in 1730.
Brabion Nodar yev Gragruhi (Note Taker and Secretary) was a student
of Mateos Gragir. She copied the following books in Constantinople:
Badmutiun Zhoghovats Yeprosi yev Kaghgeton, 1772, at Palat’s (section
in Constantinope) Surp Hreshdagabed Church as a gift to Bishop
Hovhannes Mamigonetsi; Andar Noraguyn Mdatsmants, 1773; Badmutiun
Zhoghovats, 1774, at Palat’s Surp Hreshdagabed Church; Megnutiun
Hngamadeni, 1779, for Vartan Vartabed;Megnutiun Yergots Yergooyn,
1780, for Vartan Vartabed; Megnutiun Madteosi of Nerses Shnorhali and
Hovhannes Yerzngatsi, 1781; Khosk Hin Yeranutiun of Grigor Niusatsi,
1783, (at times, this manuscript was at Armash Monastery, [built in
1611, near Izmit, Turkey]); Havakatsu Muh, which contained the work of
Hovhannes Kahana (priest) titled Haghags Anguinavor Tvots, 1786. The
manuscript is at the Yerevan Madenadaran (Repository) #2595; Karozgirk
of Patriarch Hagop Nalian, 1788, for Baghdasar Vartabed of Jerusalem.
Heghine Abashkharogh copied Iknadeos Vartabed’s Megnutiun Ghugasu in
the 17th century. Exact date and place unknown.
Husdiane Kuys copied Anastas Kahana’s Aghotagirk and Yeprem the
Assyrian’s Zhamagirkand Aghotk in the 17th century. Exact date and
place unknown.
Mariam Grich is assumed to have copied a Karozagirk by Krikor Datevatsi
in the 17th century. Since there were three other scribes named Mariam
during this period, it is uncertain which Mariam is actually the one.
***
The eleven-stanza poem Srpuhi Mariam (Saint Mary), (translated by
Diana Der Hovanessian and Marzbed Margossian), is the only surviving
work by the 8th century hermit Sahakdoukht Siunetsi (of Siunik), who
was of noble birth. Foreign invaders destroyed her works, just as they
destroyed the countless works of numerous other Armenians throughout
the centuries. She spent her life in seclusion in a cave in Garni,
located in the center of Armenia, near churches, monasteries, and
a first-century pagan temple. Sahakdoukht was a scholar, poet, and
hymnographer. She composed liturgical chants, wrote devotional poems,
and, while seated behind a curtain, taught sacred music to musicians
and students. The following are the first two stanza’s of the poem:
Saint Mary
Saint Mary, Incorruptible altar, Giver of life, mother of life-giving
words, Blessed are you among women, Joyful virgin mother of God.
And spiritual orchard, bright flower, You conceived from God, as from
rains Flowing through the soul, the word, And with the shield of your
body Made it apparent to men…
***
In a section from Kristonya Hayastan Hanragitaran (The Encyclopedia
of Christian Armenia) titledHalidzori Kusanats Anapat (The Convent
of Halidzor), the convent, located in Armenia’s Siunik Region, is
described as follows:
Halidzor Convent is located in the Halidzor Fortress, on the slopes
of a forested mountain, on the right bank of the Voghj River near the
village of Bekh in the Kapan region of Siunik. It was established
during the first half of the 17th century. In 1653, the Mother
Superior of the convent was Hripsime, who is mentioned as a manuscript
copier. In 1668, the convent had 70 members. In 1711, the abbot of
Datev Monastery, Bishop Arakel, was viciously murdered at the convent.
In the 18th century, Davit Bek (a prominent military figure of noble
lineage, died in 1728) converted the convent into a fortress due to
its strategic position, and even then the convent operated as one. In
1727, when the Turkish army surrounded Halidzor, the nuns participated
in the fortress’ defense. Walls on a square foundation surround the
complex. The only tower is located at the southwestern corner. The
church is built of basalt stone…and from the rooftop canons were
used to fight the enemy. The strategic position of the convent helped
Davit Bek and his small group of fighters successfully defend against
the numerous attacks of the thousands in the Turkish army.
***
Another example of the legacy left by the women monastics of the
Armenian Apostolic Church is detailed in the book Tiflisi Surp Stepanos
Kusanats Anapati Badmutiune (The History of Tiflis’s St.
Stepanos Convent), which is in Holy Etchmiadzin’s library. It was
published at the request of Archdeacon Hripsime Tahiriants, who,
in October 1911, was appointed Mother Superior of St. Stepanos Convent.
The generous and diligent nun-deaconess, upon realizing that a history
of the convent had not been written, requested that Reverend Father
Khoren Khutsyan write it. She provided him with the archives and
funds for the book’s publication. The book contains several photos.
The destruction of a tombstone (Photo from Chookaszian’s book:
Archag Fetvadjian)
The following are highlights from the 100-page book:
Hermetic life existed in Armenia even before Christianity. The
beginnings of Armenian Christianity are connected with the names of
the virgins Hripsime and Gayane. Convents came into existence in
Armenia along with Christianity. St. Nerses the Great established
walled convents. Women’s monastic life was not widespread, even now.
St. Stepanos Convent, which had numerous nuns, was established in
1725 in Tiflis, Georgia. Girls from prominent and noble or princely
families and girls from poor families joined the convent. Because
of the convent’s high moral reputation, families also sent
delinquent girls to the convent to be disciplined. St. Stepanos’s
Mariamyan-Hovnanyants Girls’ School was opened in 1877 with funds
from Stepan Hovnanyants. The school was built next to the convent
and placed under the care of the nuns.
Initially, nuns had no clerical status but were all equal.
Eventually, the seniority system developed and by 1780 St. Stepanos
Convent had a Mother Superior. Many of the girls who entered the
convent were illiterate and spoke only Georgian, and therefore learned
the prayers by memorization. The prelate often visited the convent and
encouraged the women to strive for even more education, especially
in the study of Grabar (Classical Armenian). When a postulant made
her final decision to serve the church, the Catholicos approved her
acceptance into the order. Sister Takuhi, the first Mother Superior
of St. Stepanos served in that position from 1790 to 1799. She
came from a wealthy family and bequeathed her wealth to Jerusalem
and Etchmiadzin. In 1796, the Catholicos sent a few of the nuns to
Astrakhan, Russia.
Sister Knarik helping during baptism (photo provided by Father
Chiftjian)
The names and dates of the women who served as Mother Superior
at the convent after Takuhi were: Katarine Amaduni; Husdiane
Asdvatsaduriants (1806-1839), who came from a wealthy family;
Mariam; Gayane Ghorghanyan, a humble and affable person who entered
the convent at age 14, began learning Armenian and church rituals,
became a nun-deaconess, built a church to replace the convent chapel,
wove many gold and silver threaded pieces for the Etchmiadzin and
Jerusalem cathedrals, became Mother Superior in 1840 and served
in that capacity for 35 years; Hripsime Begtabekyants was a tbir
(acolyte) and a vocalist with music training; Yepemia Behboutyants;
Katarine Arghutyan (of a princely family) entered the convent at age 7,
ordained nun in 1836, became Mother Superior in 1877, and served in
that capacity until 1898 during which time she made many renovations
to the church and convent at her expense; Pepronia Khubyants entered
the convent in 1826 at the age of 7; Heprosine Abamelikyan (of a
princely family) entered the convent at age 13. Hripsime Tahiriants,
the daughter of a wealthy and influential family who wanted her to
join the religious order, entered the convent at a very young age. She
became a nun-deaconess, initiated the writing of the bylaws of the
convent for approval by the Catholics, and became the last Mother
Superior at St.
Stepanos.
In an article about nuns on the official Web Site of The Armenian
Church – Mother See of Holy Etchmiadzin, the following was
written about Archdeacon Hripsime Tahiriants, “With Sovietization,
monastic life was disrupted, the nuns scattered, and the facility was
confiscated. In a destitute state, Sister Hripsime (who once donated
great sums of money to wherever she saw the need) was given refuge
in Holy Etchmiadzin where she eventually died. Her burial place can
be visited at the monastery of St. Gayane.”
Currently in Armenia, some of the nuns of the Surp Hripsimyants Order
of The Armenian Apostolic Church are preparing to take minor orders.
In L. B. Chookaszian’s recently published book, the author has included
photos of St. Stepanos Armenian Convent/Monastery in Tiflis, Georgia,
before its takeover by the Georgian government and transformation into
a Georgian church (between the late 20th century and first decade of
the 21st century). Also included in the book are photos documenting
the Georgian government’s destruction of the monastery’s facade,
altar and marble cross, and tombstones of the Armenian women monastics.
***
As mentioned in Part 1 of this article (The Armenian Weekly, July 6,
2013), Archbishop Vatche Hovsepian, Primate of the Western Diocese,
ordained Seta Simonian Atamian acolyte in Cupertino, California, in
1984, and in 2002 Archbishop Gisak Mouradian, Primate of Argentina,
ordained Maria Ozkul to the diaconate. I would like to add that in
1986 Donna Barsamian Sirounian, acolyte, served on the altar with
Deaconess Hripsime Sasunian of the Kalfayan Sisterhood at St. Thomas
Armenian Church in Tenafly, New Jersey, during her visit to the U.S.
***
In a recent email communication I had with the Very Reverend Father
Krikor Chiftjian, Prelate of the Armenian Diocese of Azerbaijan
(Adrbadagan), Iran, he graciously provided the following information on
St. Catherine’s Convent in New Julfa titled Surp Gadarinyan Menadune
(St. Catherine’s Convent). He also provided recent photos (taken
by his staff at his request) of the complex, an old photo of the
nuns (from a 2012 book titled The Immortals by Alice Navasartian),
a photo of the nunnery, which is now a school, and a photo of a wool
carpet made by the nuns. On the top right-hand corner of the carpet
appears the date 1802. “The carpet,” Father Chiftjian wrote, “is in
the Prelacy of Isfahan, in the Prelate’s room, as a historical piece
of art.” In addition, he also provided information on the Halidzor
Convent and the nun-deaconesses in Lebanon.
Saint Catherine’s Convent
The Convent is located in the Charsu neighborhood on the south side of
St. Hovhan Church. It was built in 1623. The church, a small and simple
building with 8 windows, is situated in the center of the courtyard
of the convent. On the upper part of the altar are paintings of Jesus,
the Apostles, and the Virgin Mary…In the parishioner’s section hang
the paintings of St. Catherine and St.
Mesrop Mashdots. At the baptismal font there is a small, double
door with paintings of Jesus. There are writings on the walls of the
church. An example is, “In Memory of Virgin Catherine.”
The convent has had up to 32 members. It had very small cells on the
eastern, southern, and northern sides of the church. At the beginnings
of the 20th century, the cells on the eastern and southern sides were
demolished and in their place in 1907 Bagrat Vartabed Vartazarian
built a two-story building to be used as an orphanage, workshop,
and carpet factory. On the western side of the building, there is a
stained-glass window with the inscription, “St. Catherine’s Orphanage
and Workshop, 1907.”
Of the nuns’ cells, only a few are left, one of which has paintings on
the walls. At the eastern entrance of the church, hangs the church’s
wooden “bell” which in the past was used in place of a bell.
Recently, during the renovation of the church, a colorful painting
was discovered on the external wall of the northern door.
In 1964, the building that housed the carpet factory, which consisted
of a few rooms and located at the eastern side of the convent, was
demolished. The plan was to build an orphanage but instead a nursing
home was built, which later was turned into apartments.
In 1858, the first girls’ school was established at the convent. In
1900, a separate building for the school was built and called
Gadarinyan (Catherine’s) School. The school still exists, but today
it is a boys’ school. At the present, on St. Catherine’s name day
mass is performed at the convent’s church.
As the number of monastic women at the convent progressively decreased,
the doors of St. Catherine’s were finally closed in 1954.
In C. Colliver Rice’s book (1923) titled Persian Women and Their Ways,
the author includes a photograph of the wooden “bell” pictured with
two of the nuns at St. Catherine’s Convent (page 185). The caption
below the photo reads, “Beating the board as a summons to worship
is a relic of ancient times when there were no bells. The sounds are
soft and musical and very much like bells.” On page 279, the author
describes the work of one of the Armenian deaconesses in these words:
“There are various agencies at work in the hope of helping women to
make good, among them the Mothers’ Union has branches in different
towns, and has an Armenian deaconess working among the carpet-weavers
of Kirman. She is a trained nurse and has several weekly clinics
for Moslem women of various classes, which are largely attended and
increasingly appreciated. There is a large branch of the Mothers’
Union among the Armenian women of Julfa. They have a great idea of
sharing the help they get with others.”
In his email, Father Chiftjian (born 1969, Beirut, Lebanon), wrote
that before his election as prelate in 2012, he served from 2009 to
2011 as the “spiritual advisor and dean of the Gayanayants Sisterhood
in Jbeil, Lebanon, and the spiritual director of the Bird’s Nest
Orphanage.” In 1983, the Armenian Catholicosate of the Great House of
Cilicia in Antelias, Lebanon, under Catholicos Karekin II, founded
the Sisterhood. Among the Sisters’ various duties are the care and
nurturing of the children at the orphanage and assisting the priest
during the baptism of orphans. To date, the Gayanyants Sisterhood
has three nun-deacons. They are Knarik Gaypakian, Shnorhig Boyadjian,
and Gayane Badakian.
Among Father Chiftjian’s numerous accomplishments since his ordination
as celibate priest in 1990 was the position of staff bearer to
Catholicos Karekin II and, after the latter became Catholicos Karekin
I of All Armenians in 1994, the new Catholicos’s secretary. Father
Chiftjian has taught at the Kevorkian Academy in Etchmiadzin, authored
20 books, and edited more than 20 publications.
***
Although the following women were not monastics, they served the
Armenian Church and Nation by having churches built. The 2007 calendar
of the Diocese of the Armenian Church of America (Eastern), Built by
Women, highlights their work.
Princess Mariam, daughter of King Ashot I Bagratuni and wife of Prince
Vasak Gabur of Siunik, built Sevanavank in 874 AD.
Queen Mlke and King Gagik Artsruni of Armenia’s Vaspurakan Region
built Surp Khach Church of Aghtamar Island in 915-921.
Princess Sopia (Ajarian spelling), sister of King Gagik Artsruni and
wife of Prince of princes Smpad of Siunik, built Gndevank in 931-936,
which later became a monastery.
Queen Khosrovanush, wife of King Ashot the Merciful, authorized the
construction of Haghpat Monastery in 976-991.
Queen Khushush (Ajarian spelling), daughter of King Gagik Bagratuni
and wife of King Senekerim of Vaspurakan, sponsored the construction
of Surp Sopia Church of Varag Monastery in 981.
Queen Catherinade, daughter of King Vasak I of Siunik and wife of King
Gagik I Bagratuni, continued the construction of the Ani Cathedral
after the death of her husband, in 998-1001.
Note: The Convent of Ani, at Ani, is believed to have had a community
of nuns. The convent is also known as the Hripsimian Kusanant Vank,
Kusanats Vank, and Surp Hripsime. It was built sometime between
the early 11th and early 13th centuries. Photos of the convent are
included in the book Armenia:1700 Years of Christian Architecture.
Princess Shahandukht, daughter of King Sevada the Glorious and wife
of Prince Smbat of Siunik, built Vorotnavank in 1000.
Princess Mariam, daughter of King Gyurige II, built one of the three
churches named Mariamashen in the monastic complex of Kobayravank
in 1171.
Arzukhatun, a noblewoman of the Vakhtangian princely dynasty,
a painter, embroiderer, and weaver, revitalized Dadivank in 1214
(date in Ulubabyan), and built a church that surrounded the graves
of her husband and two sons.
Mamakhatun and her husband, Prince Vache Vachutian, constructed
Saghmosavank in 1215. In 1232, Mamakhatun was the principal supporter
of the construction of Tegheri Monastery.
Princess Gontsa, under her patronage, initiated the construction of
Spitakavor Surp Asdvadzadzin Church in 1301.
***
Sources:
Ajarian, Hratchya. Hayots Antsnanunneri Bararan (Dictionary of Armenian
Personal Names). Aleppo: Kilikia, 2006.
Anahid, Flora. “Women In Western (Turkish) Armenian Culture.” A.R.S.
(Armenian Relief Society) Quarterly 10, no. 1 (October 1948): 54.
Asadur, Melkon. “Mayrabednern Ukhdavor” (Pilgrim Nuns), a poem. Sion
(Armenian Patriarchate of Jerusalem), (May 19, 1933).
Chookaszian, L. B. Archag Fetvadjian. Yerevan: Printinfo, 2011.
Hasratyan, Murad and Sargsyan, Zaven. Hayastan: Kristonyakan
Jartarapetutyan 1700 Tarin(Armenia: 1700 Years of Christian
Architecture). Yerevan: Moughni Publishers, 2001.
Haykakan Sovetakan Hanragitaran (Soviet-Armenian Encyclopedia), vol.
8. Yerevan, 1982.
Khutsyan, Reverend Khoren. Tiflisi Surp Stepanos Kusanats Anapati
Badmutiune (The History of St. Stepanos Convent of Tiflis). Tiflis
(Georgia): Esperanto, 1914.
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date unavailable.)
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(Saint Mary), a poem. Yerevan (Armenia): Samson Publishers, 1993.
Navasartian, Alice. The Immortals. (Place and publisher unavailable,
2012.)
Oghlukian, Father Abel. The Deaconess In the Armenian Church – A Brief
Survey. New Rochelle (New York): St. Nersess Armenian Seminary, 1994.
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Yerevan: M. Varandian, 1994.
***
The author would like to express her deep appreciation to the following
for kindly responding to her inquiries regarding The Armenian Apostolic
Church and for graciously providing material on the subject:
Deacon Levon Altiparmakian, Director of St. Nersess Armenian Seminary,
New Rochelle, NY.
Archbishop Aram Atesyan, Deputy General of the Patriarchate of
Constantinople, Istanbul, Turkey.
Very Reverend Father Krikor Chiftjian, Prelate of the Armenian Diocese
of Azerbaijan (Adrbadagan), Iran.
Archbishop Oshagan Choloyan, Prelate, Eastern Prelacy of the Armenian
Apostolic Church of America.
Ms. Hasmik Melkonyan of the Etchmiadzin Library, Etchmiadzin, Armenia.
http://www.armenianweekly.com/2014/04/13/women-deacons-in-the-armenian-apostolic-church-revisited/