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Typology of the Historical Assyrian Churches in Urmia

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Typology of the Historical Assyrian Churches in Urmia JOURNAL OF CRITICAL REVIEWS ISSN- 2394-5125 VOL 7, ISSUE 19, 2020 TYPOLOGY OF THE HISTORICAL ASSYRIAN CHURCHES IN URMIA NADEREH SHOJADEL Faculty Member, Iran’s Cultural Heritage Research Center. Received: 14 March 2020 Revised and Accepted: 8 July 2020 ABSTRACT Assyrians that were called Nestorians till the 18th century constituted a tribe that spoke Assyrian language, a branch of Semitic languages’ family, and followed Christianism. Iran’s Assyrians resided Western Azerbaijan Province, especially the city of Urmia. Since no research has been so far conducted regarding the Assyrian churches in Iran, the present study aims at investigating and typological evaluation of the Assyrian churches in Urmia, capital of Western Azerbaijan Province. To do so, 12 cases of Urmia’s historical churches have been selected and subjected to investigation in terms of the historical epoch, elements and architectural properties. The result of the analyses indicated that Urmia’s Assyrian churches can be divided in historical regards into two sets belonging to the middle centuries and 18th and 19th centuries. The first set which presents the primary pattern of the Assyrian churches includes simple volumes and rectangular single-vessel plans with eastern- western stretching. Altar is located on the eastern edge of the plan and there are one or two rooms behind the altar with entrance being situated on the southern edge thereof. The second set of the studied churches belong to 18th and 19th centuries. These samples have been generally constructed or reconstructed by the American and European missioners and, without following the pattern of the second set (and following the pattern of the western churches), they have been constructed in a triple-vessel and cruciform pattern by brick or adobe. Amongst the studied cases, Nana Maryam Church (eastern Assyria’s church) could not be placed in any of the above categorizations. The preliminary structure of Nana Maryam Church belongs to the early Gregorian centuries but, since the existent structure is unique in terms of the plan’s pattern and does not share any of its features with those of the study sample volume as evidenced in the comparative studies, it seems that the determination of a historical epoch for the existent structure needs more exploration and further studies. KEYWORDS: typology, churches’ architecture, Assyrian, Nestorian INTRODUCTION Geographically, Assyrians have been scattered in the north of Iraq, southeast of Turkey, northeast of Syria and northwest of Iran till the recent centuries. During the past Gregorian centuries, many of the Assyrians have migrated to the other spots of the world, including Caucasus, North America, Europe and Australia. Assyrians dwell various cities in Iran but the largest number of them currently reside Tehran, Urmia and Salmas; however, the highest number of the historical churches can be found in Urmia and Salmas, particularly the former. So far, the studies performed on Iran’s churches have been devoted to Armenian ones and the Assyrian churches and the investigation of their patterns and their historical and architectural properties has been neglected. The present study has been conducted with the objective of investigating and achieving the typology of the Assyrian churches in Urmia and its peripheral villages. Since the architectural attributes of every clan and nation stem from its culture especially the history and religion in regard of the religious buildings, the present study tries investigating the historical and religious background of Iran’s Assyrians. Then, selecting 12 case studies from the various historical epochs, the author will investigate the plan’s pattern, the structural components as well as the other properties of them. Following the extraction of the typology and introducing and analyzing the study sample volume, a typological study will be carried out and efforts will be made to find answers to each of the following questions: - To what historical epoch do Urmia’s Assyrian churches belong? - What pattern do the Assyrian churches from each historical epoch follow? - What spaces are the Assyrian churches from each historical epoch consisted of and what are their structural properties? - In what types can Urmia’s Assyrian churches be divided? 9238 JOURNAL OF CRITICAL REVIEWS ISSN- 2394-5125 VOL 7, ISSUE 19, 2020 Study Background: No research has been so far conducted regarding Iran’s Assyrian churches except an article that the present study’s author has published under the title of “a comparison of the Armenian and Assyrian churches in Western Azerbaijan Province” in the issuance no.44 of the seasonal journal of Payman. Study’s Theoretical Foundation: Church: the Persian term “Kelisa” [church] has been derived from the Greek term “Ekklesia” which means group or association (Achtemeier, 1996, p.183). In English, the large and small churches are differently termed; the large ones are called churches and the small ones are called chapels that are usually considered as prayer rooms (New Catholic Encyclopedia, 2003, p.382). The term “church” serves two common functions. The first meaning of church includes the “assembly of the Christian believers”. In this use which is very much prevalent in the new testament, the term “church” is used to point to the whole society of Christians (Christendom) and/or a group of Christians living in a region. In the second sense, the term “church” refers to a building wherein Christians’ worshipping and ritual affairs are done. Of course, this use which is very much prevalent nowadays has never been applied in new testament. The world’s churches are of different types in terms of their inclinations towards various sects, their geographical positions, historical epochs and so forth. However, the thing that is very much common between the churches is the existence of an altar on the eastern edge and an opposite hall which is the place of the worshippers’ establishment. Typology Defined: As a concept, type refers to a class or set of people or a group of objects that have certain common features making them distinct from the other people or the other groups of things. In fact, typology is an effort for placing a collection of complex objects inside a regular system for achieving more generality in line with recognition and planning (Zaker Haghighi et al, 2009, p.106). The first denotation of typology is a visual meaning. Match is the first scale offered for typology and agreed by most of the specialists and it means that there might be many similarities between two things but they are not one (Rabi’ei, 2013, p.9). Typology is the comparative study of the objects in an artificial environment for dividing them into distinct types. This study can be done from the perspective of the physical properties or other aspects of the objects (Pourmohammadi, 2012, p.14). Typological classification can be carried out based on various factors in regard of the nature of the studied samples. For example, in the typological classification of the architectural artworks that constitute the present study’s subject, typological classification will be performed based on scale, function, historical epoch, geometry, orientation, decorations and so forth. The typological instruments are also different. Based on the study’s sample volume and the subject of typology, models, researcher’s observations, researcher’s inferential interpretations, researcher’s inferential analysis, researcher’s logical reasoning, software-based analyses and others can be enumerated amongst the typological instruments (Me’emarian, 2017, p.46). The followings are the factors that have constituted the present study’s typological scale of the Assyrian Churches in Urmia: Historical epoch Plan’s pattern Spaces in the periphery of the altar Bell tower Entrance position Roof cover Masonry used Light absorbance Geographical Position: Urmia, the capital city of west Azerbaijan, is located in the west side of Urmia Lake and it has drawn the attentions of the prehistoric nations more than the other spots in Iran with the existence of numerous ancient hills in this region that compete with the oldest hills in Mesopotamia, Minor Asia and Iranian Plateau being proofs to this claim. On the other hand, attribution of Zoroaster to Urmia as his homeland and this that one or two of the apostles of Jesus Christ (may Allah hail on him) who had gone to Bayt Al-Haram on his highness’s birthday have been buried in Urmia signify that the city has been one of the religious and scientific centers in 5261based on his ق.م the distant past. Professor Zabih Behruzi estimates that Zoroaster has been born in researches and studies and, this way, the history of urbanism in Urmia dates back to 0444. Assyrians’ Historical Background: 9239 JOURNAL OF CRITICAL REVIEWS ISSN- 2394-5125 VOL 7, ISSUE 19, 2020 In the first millennium BC, the Elam, Urartu and Aryan communities of the region like Scythians and Gimeris were engaged in actions and reactions in respect to the authority and undertakings of Assyrian Empire and it was the time of the Mesopotamia’s rule (Zarrinkoub, 1985, p.74). Assyrians seized the power in Mesopotamian territory during 13th hegira century but they were not newcomers rather they were the oldest residents of Mesopotamia and, in this regard, superior to all of the people who had dominated it during the past two thousand years. In a clay plate left from the 8th century BC, there is a list of more than a hundred and sixteen Assyrian king (from three periods of old, middle and new Assyria). Of course, this does not mean that Assyria has always had a sovereign rather, quite conversely, they have independently ruled the land in the course of their long life only in a short period of time. Assyria and Nineveh have been repeatedly under the domination of the foreign governments and Akkadians and Sumerians have frequently occupied Nineveh … The powerful Assyrian empire could not resist against the unification of Medes and Scythians that had been threatening their realm from long ago and finally perished in 1216 (Majidzadeh, 2002, p.145).
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