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Trdat (architect)

Trdat, also known as Trdat the Architect (Armenian: Տրդատ ճարտարապետ) and Trdat of Ani (Տրդատ Անեցի, Trdat Anetsi)


Cultural depictions

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Gevorg Devrikyan authored a novel about Trdat in 1983[1] and Ara Harutyunyan created a bronze statuette of him in 1987.[2]


sorted short

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The most famous Armenian architect known to us by name was Trdat who lived in the tenth century.[3]

John Julius Norwich: "Armenia's greatest architect"[4]

While the circumstances in which he was asked to repair the dome are unknown, Sirarpie Der Nersessian suggested that the fact alone "is in itself a sufficient indication of his renown."[5] Richard Krautheimer was somewhat dismissive of Trdat's role in Constantinople. He suggested that he "might have been summoned as a technician."[6]

Rouben Paul Adalian: When, in 989, an earthquake damaged the vast dome of Justinian's temple, the authorities called on the Armenian architect Trdat to repair Christendom's largest church. Trdat's reputation had preceded him in Byzantium; he was already building the sumptuous churches of Ani and his masterpiece, the Church of the Holy Mother of God ( 989-1001 ), the city's cathedral, thus making him a rare figure of international repute in medieval architecture. Trdat's superb engineering skills transformed Armenian architecture as, following his examples, architects designed new edifices with a finer sense of artistry and with a keener attention to aesthetic values than had been ventured earlier.[7]


Seta Dadoyan: Architects Trdat in Ani and Manuel in Alt'amar had very different styles and, as such, were a part ofthe new and more individualistic styles of the period.[8]


T'oros T'oramanean, Haykakan Cartarapetut'twn, Collected Works 1 [Armenian Architecture, Collected Worksm Vol. I], (Erevan: 1952[1942]),92.] 

1 https://arar.sci.am/dlibra/docmetadata?showContent=true&id=318240

pp. 74 [praise], 275, 276 [Gagkashen-Orbeli note] 

2 https://arar.sci.am/dlibra/publication/386024/edition/356500

speculations

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Sirarpie Der Nersessian suggested that he was a layman.[9]

Garbis Armen suggested that Trdat may have transferred earthquake-proofing innovations, especially features of the dome, found at the seventh century Saint Hripsime Church in Vagharshapat such as ribs, narrow windows and short buttresses to stabilize the dome against lateral thrust, to Hagia Sophia.[10]

Saint Sophia Cathedral, Kyiv. Jonathan Shepard: Moreover there are Armenian-language graffiti suggestive of the presence of Armenian workmen in Kiev around 1000. An Armenian architect, Trdat, had supervised the partial rebuilding of Constantinople's St Sophia after the earthquake of 989 and it could be that Anna had, through her brothers, personal connexions with Trdat or his compatriots, recruiting them to take part in building works in Rus.95[11]

attributions

architect of Ani's Prkich Church[12] criticism of Murad Hasratyan's attribution of Prkich to Trdat [1][13]

Hagia Sophia

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Johannes Preiser-Kapeller: One example for the mobility of an artisan from Armenia to Byzantium is Trdat, architect and mason, who according to the Armenian historian Stephen of Taron travelled to Constantinople and was entrusted with the restoration of the Hagia Sophia, which had been damaged by an earthquake in October 989. However, to our disappointment, his accomplishment found no echo in the Byzantine sources, which mention the damage and reconstruction of the Ha- gia Sophia, but not Trdat. At the same time, we learn from Stephen of Taron that Trdat was the architect of the church of the Armenian Katholikos in Argina and of the Cathedral of Ani for King Smbat Bagratuni; we can therefore assume that he was closely connected with the Armenian elite.[14]


widely accepted in modern scholarship that he rebuilt Sophia's dome
  • Ormonde Maddock Dalton: ...when in the tenth century the dome of S. Sophia was damaged by earthquake, it was to an Armenian architect, Trdat, builder of the cathedral of Ani, that the work of restoration was entrusted.[15]
  • John Beckwith (curator): In the tenth century an Armenian architect Trdat was summoned to restore the great church of Holy Wisdom at Constantinople[16]
  • Robert G. Ousterhout: Texts also relate the Armenian architect Trdat in the capital at the time of the earthquake of 989, and he was hired to intervene following the collapse of the western portion of the dome of Hagia Sophia.26 That an Armenian would be awarded this prestig- ious and difficult commission suggests the respect accorded Caucasian architecture at this time.[17]
  • James Allan Stewart Evans: Much of his dome still remains: the western arch of the four supporting it came down in 986 (or 989) and was rebuilt by an Armenian architect named Trdat, and the eastern arch fell in the fourteenth century and was rebuilt with contributions raised in Russia.153[18]
  • Evidence of cultural exchange between the two kingdoms is found on many levels-the work of Trdat, Ani's most famous architect, on the restoration of Hagia Sophia in 989[19]
  • The cathedral at Ani, constructed by the brilliant architect Trdat, who successfully reinforced the dome of the Cathedral of St. Sophia in Constantinople, antedates Gothic architecture.[20]
  • It is also perhaps significant that Armenian builders traveled. The most famous, Trdat, directed the reconstruction of the dome of Hagia Sophia in Constantinople following its partial collapse in the tenth century.36[21]


Haghia Sophia

https://www.journals.uchicago.edu/doi/abs/10.2307/499830?journalCode=aja Haghia Sophia, Istanbul: Preliminary Report of a Recent Examination of the Structure William Emerson and Robert L. van Nice 

Though frequently shaken by earthquakes since the sixth century, it has been injured on but two occasions: the western arch and part of the dome collapsed in 986 and were restored by 994 under direction of an Armenian architect, Trdat. [MORE]

https://www.jstor.org/stable/987423 Hagia Sophia: New Types of Structural Evidence Robert L. van Nice

https://www.tandfonline.com/doi/abs/10.1080/15583058.2015.1104400 Thermographic Survey at Hagia Sophia: Main Arches, Pendentives and Tympana

main sources

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  • Hasratyan, Murad (2014). "Ճարտարապետ Տրդատ Անեցի [Architect Trdat Anetsi]". Hushardzan (in Armenian). 9. Scientific Research Center of Historical and Cultural Heritage: 83–102. ISSN 1829-4251.

secondary sources

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  • Watenpaugh, Heghnar Z. (2014). "The Cathedral of Ani, Turkey: From Church to Monument". In Gharipour, Mohammad (ed.). Sacred Precincts: The Religious Architecture of Non-Muslim Communities Across the Islamic World. Brill. pp. 460–473. doi:10.1163/9789004280229_027.
Watenpaugh https://brill.com/downloadpdf/book/edcoll/9789004280229/B9789004280229-s027.pdf
It was built between 989 and 1001 by Trdat, the most celebrated architect of medieval Armenia, who famously repaired the dome of the Hagia Sophia in Constantinople

[22] [22] 

Trdat was an architect who, in the view of many Armenian archeologists, personified the School of Ani, and who became famous for his participation in the restoration of St. Sophia in Constantinople. In Armenia, we know that he built not only St. Gregory of Gagik, the cathedral at Ani and the church at Агата (Asofik of Taron), but also attributed to him are other structures, such as the church of the Holy Seal at Hafbat (Yovhanneés of Crimea), and the surrounding walls at Ani. This is perhaps a hasty suggestion, notably by T‘ora- manyan, since it is not easy discern the characteristics of Trdat’s works from only three buildings, of which two (St. Gregory and Argina) have long since col- lapsed, and the third (the cathedral at Ani) was altered in the 13" century.

THE CHURCH OF THE HOLY SAVIOR (Surb P'rkic‘, or Amenap’rkic' This is in the eastern part of the city, and its whole history is contained in its inscriptions. The building was completed in 1036 under Prince Abllarib Pahlavid to shelter a fragment of the True Cross brought back from Constantinople. It is probably the work of the architect Trdat, whose name is engraved on top of the south facade |S. Barxudaryan).

Varazdat Harutyunyan http://serials.flib.sci.am/openreader/Hay%20joxovrdi%20patmutyun_%20h.3/book/index.html#page/1032/mode/1up Ճարտարապետություն (Վ. Մ. Հարությունյան) 

1. Դարաշրչանի ճարտարապետության հիմնական հատկանիշները 366
2. Քաղաքաշինություն, քաղաքացիական ճարտարապետություն 369
3. Եյունիքի ճարտարապետական դպրոցը 378 
4. Վասպուրականի ճարտարապետական դպրոցը 381
5. Հյուսխալին Հայաստանի ճարտարապետությունը. Անի-Շիրակի դպրոցը 384 [2]

Казарян А.Ю. Новые данные о куполах храмов Ани. Часть первая. Кафедральный собор зодчего Трдата // Вопросы всеобщей истории архитектуры. — 2018. — Вып. 10.— С. 145–169.

The Study of the Architectural Heritage of Ani: Current Issues and Recent Publications 

https://actual-art.spbu.ru/en/publications/archive/vol-12/byzantine-and-eastern-christian-art/10927.html
https://actual-art.org/files/sb/12/Kazaryan.pdf

В это же время было подготовлено несколько статей и пара диссертаций, освещающих творчество главного анийского архитектора Трдата, — в контексте армяно-византийских культурных связей [54] =54. Maranci Ch. Krikor (Grigor) Balakian’s Ruins of Ani: A Surprising Source for Armenian Architecture // Venezia Arti. — 2018. — Vol. 27. — No. 27. — P. 67–80. https://edizionicafoscari.unive.it/riviste/venezia-arti/2018/1/krikor-grigor-balakians-ruins-of-ani/ Статья о главной церкви Мармашенского монастыря 1029 г. уточняет традиционно преувеличивавшуюся связь её архитектуры с Анийским собором Трдата и предлагает именовать Мармашенскую церковь купольным периптером, с учётом генетических корней её внешнего облика и ордерного декора с местной античной традицией [49] (Илл. 14). =49. Kazaryan A. ‘Domed Peripteros’ of Marmashen Monastery. Revisiting the Question of Armenian Medieval ‘Renaissance’ // Cahiers Archéologique. — 2018. — T. 57. — P. 55–73.

Kazaryan, Armen; Muradyan, Gohar (21 March 2017). "Armenian Culture and Classical Antiquity". A Handbook to Classical Reception in Eastern and Central Europe (1 ed.). Wiley. pp. 507–515. ISBN 978-1-118-83271-4. https://pdfupload.io/docs/9149b013 513 

Unlike this episodic impressive phenomenon, the interest in classical antiquity became an important factor in the origin and development of the unique architec- tural school which emerged in the new Armenian capital Ani (from 961), mostly due to the famous architect Trdat. A significant transformation of the architec- tural style and imagery of the Christian church, as a result of applying classical models, is observed in the proportions of plans, widespread rotunda structures, Hellenistic type portals, and carving ornamentation.

531 

The main achievements belong to the architectural school of Ani, the biggest in the country. From the moment of its foundation in 961, Ani, designated as a new residence of the main branch of the Bagratids and as the capital of Armenia (Matevosyan 2010: 10–16), grew intensely and its culture developed in an unparalleled way. Soon, the need for a new cathedral became clear; it was to correspond to the new status and the scale of the capital. The commission for its construction was given to a great architect of that epoch—Trdat; the construction started in 985, under King Smbat II Bagratuni (977–990) and was finished in 1001 by Queen Katramide, but there was a pause between 990 and 992 because of the departure of Trdat to restore the fallen dome of the Hagia Sophia in Constantinople (Maranci 2003; Ghulyan 2005: 29–30; Toramanyan 2008).

531-2 

The great space of the cross‐cupola composition, the long facades of the outer parallelepiped (21.9 × 34.0m), and a cylindrical surface of the tholobate were all creative ideas of Trdat. Among them was the concept of the cupola church with the blind arcade along all of its main volume, realized for the first time. The admirable interior of the cathedral, resembling those of late Romanesque European cathedrals, collocates with luxury and at the same time a stylistically reserved outlook. Henry Lynch (1901) mentioned its high artistic value, testifying to the level of culture, radically outstripping the contemporary civilization of the West. The main motif of the facade decoration was a blind arcade on single and extremely narrow attached columns (Figure 44.1). It is as if it envelopes a parallelepiped of the main volume with its light but energetic rhythm. A high and broad dome was also decorated with a blind arcade: some fragments of its pilasters are still preserved.

533 

The cathedral of Ani was the most significant creation of the epoch of the Bagratids. However, the first really “antique styled” constructions of Ani were two other churches, which were not inferior to the cathedral in their size or their symbolic and city‐planning importance. I refer to the church of St. Gregory the Enlightener (Lusavorich), known as Gagikashen, because it was built by King Gagik Bagratuni; and the church of St. Apostles, built, possibly, just after the first one. Both churches are variants of the tetraconch––that at Gagikashen, built by the same architect Trdat at the significant date of the year of 1001 ce, repeated the composition of Zvartnots (641–661) (Mnatsakanyan 1982: 128–138; Toramanyan 1984: 84–130; 2008: 29–30).

Armen Kazaryan The “Classical” Trend of the Armenian Architectural School of Ani: The Greco-Roman Model and the Conversion of Medieval Art https://onlinelibrary.wiley.com/doi/abs/10.1002/9781118832813.ch44 https://pdfupload.io/docs/90bdf888

critical view; descriptions by Armen Kazaryan https://www.atlantis-press.com/proceedings/ahti-20/125944764 Architectural Image and Structural System: Two Churches of Ani in the Epoch of the Bagratids https://pdfupload.io/docs/608c9e94


In a copy of 1567 of Stephen Asolik's Universal History, the account of Gagik's foundation is entitled: "On the con- struction by King Gagik of the church called Saint Gregory in the town of Ani. The master of the church is Trdat."?46 This is the first and only report of the identity of Gagik's archi- tect. Chronologically it is conceivable that Trdat was the architect of the tetraconch. Renowned for his plans for the repairs of the dome of Hagia Sophia at Constantinople that had collapsed in 989, Trdat was the architect of the cathedral at Ani, whose construction lasted from 989 to 1001, by which time, according to Samuel of Ani, Gagik's tetraconch had been completed.47[23]

The Heritage of Armenian Literature, Volume 2 By Agop Jack Hacikyan p. 317 [3] 

Besides being an invaluable source of information about the history of Armenia's neighbors and Armenian political life, Taronetsi's Univer- sal History also discusses the cultural life of his time, mentioning the names of the principal cultural centers and the most renowned scholars, scientists, and architects. Notably, he describes the work of the famous architect Trdat, whose constructions, including the Cathedral of Ani, graced several Armenian cities and even Constantinople: it was Trdat who planned and supervised the initial stages of the rebuilding of the dome of Constantinople's famous cathedral, Santa Sophia, which had been destroyed by an earthquake in 986. A notable feature of the work is also the author's attempt to provide accurate dates an attempt that was highly successful, particularly in the third part of the work.


https://academic.oup.com/arthistory/article-abstract/26/4/505/7278753 ‘South Opposed to East and North’: Adrian Stokes and Josef Strzygowski. A study in the aesthetics and historiography of Orientalism Get access Arrow Stephen Kite 

to see the builder, the court architect Trdat, carrying Armenian art so logically

Adrian Stokes: An Architectonic Eye : Critical Writings on Art and Architecture By Stephen Kite, p. 48 

To Near Eastern scholars the Armenian cathedral at Ani ( 989-1001 ), designed by Trdat ( 972-1036 ), seemed to anticipate Gothic


References

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  1. ^ Devrikyan, Gevorg [in Armenian] (1983). Տրդատ ճարտարապետ : Վեպ (in Armenian). Yerevan: Sovetakan ghrogh.
  2. ^ Տրդատ ճարտարապետը: Բրոնզ: "Տրդատ ճարտարապետը". araharutyunyan.com (in Armenian). Archived from the original on 30 October 2024.; Տրդատ ճարտարապետը: 1987 "Հաստոցային քանդակ". araharutyunyan.com (in Armenian). Archived from the original on 30 October 2024.
  3. ^ Stone, Nira; Stone, Michael E. (2007). The Armenians: Art, Culture and Religion. Dublin: Chester Beatty Library. p. 48. ISBN 9781904832379.
  4. ^ Norwich, John Julius (1975). Great Architecture of the World. New York: Random House & American Heritage. p. 88.
  5. ^ Der Nersessian, Sirarpie (1969). Armenians. New York: Praeger. pp. 108–109.
  6. ^ Krautheimer, Richard (1965). Early Christian and Byzantine Architecture. Penguin Books. p. 235.
  7. ^ Adalian, Rouben Paul (2010). Historical Dictionary of Armenia. Lanham, Maryland: Scarecrow Press. p. 98. ISBN 978-0-8108-7450-3.
  8. ^ Dadoyan, Seta (2013). The Armenians in the Medieval Islamic World: Vol. 2: Armenian Realpolitik in the Islamic World and Diverging Paradigmscase of Cilicia Eleventh to Fourteenth Centuries. Routledge. p. 202. ISBN 9781138515406.
  9. ^ Der Nersessian, Sirarpie (1973). Byzantine and Armenian Studies. Impr. orientaliste. p. 305. The artisans of the cities were principally laymen, some of whom rose to great prominence. The absence of any title or addition of the word cleric or monk leads one to suppose that the architect Trdat of Ani, and Manuel, the 'man full of wisdom' who built the Church of Aght'amar belonged to the laity.
  10. ^ Armen, Garbis (1987). "A Study in Proportions in Armenian Church Architecture" (PDF). The Armenian Review. 40 (2–158): 69.
  11. ^ Shepard, Jonathan (2003). "Marriages towards the Millennium". In Magdalino, Paul (ed.). Byzantinum in the Year 1000. p. 25. doi:10.1163/9789047404095_005.
  12. ^ Hasratyan, Murad (2014). "Տրդատը որպես Անիի Սբ Փրկիչ եկեղեցու ճարտարապետ [Trdat as the Architect of the Holy Savor of Ani]". Scientific works (in Armenian). 17 (5–8). Shirak Centre of Armenological Studies of NAS RA. PDF
  13. ^ Kazaryan, Armen; Özkaya, İsmail Yavuz; Pontioglu, Alin (2016). "0143 The Church of Surb Prkich in Ani (1035): Part 1: History and Historiography – Architectural Plan – Excavations of 2012 and Starting of Conservation". RIHA Journal. doi:10.11588/riha.2016.0.70195. ISSN 2190-3328.
  14. ^ Preiser-Kapeller, Johannes (2020). "Aristocrats, Mercenaries, Clergymen and Refugees: Deliberate and Forced Mobility of Armenians in the Early Medieval Mediterranean (6th to 11th Century a.d.)". Migration Histories of the Medieval Afroeurasian Transition Zone. Brill. p. 342. doi:10.1163/9789004425613_013. JSTOR 10.1163/j.ctv2gjwxf8.16.
  15. ^ Dalton, O. M. (1975) [1925]. East Christian Art: A Survey of the Monuments. New York: Hacker Art Books. p. 34.
  16. ^ Beckwith, John (September 1970). "The Armenians. By Sirarpie Der Nersessian". The Antiquaries Journal. 50 (2): 384–385. doi:10.1017/S0003581500032315. ISSN 1758-5309.
  17. ^ Ousterhout, Robert G. (2019). Eastern Medieval Architecture: The Building Traditions of Byzantium and Neighboring Lands. New York, NY: Oxford University Press. p. 366. ISBN 9780190272739.
  18. ^ Evans, J. A. S. (2000). The Age of Justinian։ The Circumstances of Imperial Power. Routledge. p. 217. ISBN 9780415237260.
  19. ^ Mathews, Thomas F. (1973). "Observations on the Church of Panagia Kamariotissa on Heybeliada (Chalke), Istanbul". Dumbarton Oaks Papers. 27: 127. doi:10.2307/1291336. ISSN 0070-7546.
  20. ^ Ketchian, Sonia (1980). "Armenia: Cradle of Civilization David Marshall Lang". The Slavic and East European Journal. 24 (3): 312–314. doi:10.2307/307202. ISSN 0037-6752.
  21. ^ Ghazarian, Armen; Ousterhout, Robert (2001). "A Muqarnas Drawing from Thirteenth-Century Armenia and the Use of Architectural Drawings during the Middle Ages". Muqarnas. 18: 141–154. doi:10.2307/1523305. ISSN 0732-2992.
  22. ^ a b Thierry & Donabédian 1989.
  23. ^ Kleinbauer, W. Eugene (September 1972). "Zvart'nots and the Origins of Christian Architecture in Armenia". The Art Bulletin. 54 (3): 245–262. doi:10.1080/00043079.1972.10789382. JSTOR 3048994.
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