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researches around Qabala, Nich and Oghuz. In 30s Y.A.Pakhomov and
M.V.Bakhmutova studied big pitchers-graves around Mollaisagly and Qalagah. In
40-50s O.Sh.Ismi-zade conducted researches on the territory of Ismayilly, and
S.M.Qaziyev with I.M.Cafar-zade - of Qabala. From the late 50s in Qabala there
had been functioning stationary expeditions. From 60s F.L.Osmanov has begun
actively studying ancient and early-medieval monuments on the territory of Aghsu
and Ismayilly districts. In Qabala and on surrounding territories under leadership of
R.M.Vahidov, Q.M.Ahmadov, I.A.Babayev and F.V.Qadirov there were held
wide-scale researches. For studying the local architectural monuments
C.A.Ghiyasi, K.M.Mammad-zade, V.Karimov, V.N.Mammadbayli conducted
researches.
The subchapter II deals with populated areas of Ghirdman. Among towns
and populated areas of urban type it mentions Qabala, Qyrlartapa, Mehravan,
Qalagah and Lahych, gives findings of researches held on the monuments, their
role and importance for economic, political, military, religious and cultural life of
Ghirdman, Albania in general. Among populated areas of rural type the subchapter
mentions Kand Yeri, Kurduvan, Hasan-bay Mulku, Ashaghy Qaramaryam,
Yekakhana, Tarkash, Ustajantapa, Kalash Duzu and some other monuments,
analyses respective archaeological researches and the discovered rich material-
cultural patterns.
According to the subchapter III, most Ghirdman monuments consist of
fortresses and fortifications. Cavanshir and Ghirdman fortresses, Khanagah Maiden
Tower, Niyal, Fit, Bayramkokha, Khachmaz Govur, Bum, Vandam, Oghuz, Qyzlar
fortresses, Khiraki defence wall, Qalatapa, Italdamaj, Qaladam and Hazra towers
are such monuments. Unfortunately, most of the monuments being lively memory
of Azerbaijani people's historic past full of heroisms haven't yet been fundamental
research object either from archaeological, or architectural viewpoint. That's why
no information about the fortresses and other defensive works was included to
generalizing works on Azerbaijani history.
Most of Ghirdman fortresses are mountain fortresses having local
importance. Their closed and compact structure betokens their use for local
hostilities. Surely, depending on time and condition the fortresses were also used
for interstate large-scale hostilities. The province rulers attached specific
importance to building, restoration and protection of the defensive fortresses. In
this view the letter of Rashidaddin, Qazan-khan's vizier, addressed to one of the
province rulers and having recommendation feature, is notable: «Don't forget even
the smallest work in strengthening fortress towers and digging trenches, because
when there is period of feudalism, dissensions and calamities, it will be shelter
place for our children, such place where our supporters and grandchildren will be
able to stay. Most of the mountain fortresses had been erected during V-VII
centuries, i.e. period when attacks and invasions to Albanian territories from
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different directions became intensive. It's interesting that building period of the
fortresses concurs with stopping of life in populated areas locating on lowland
territories. The subchapter IV of chapter IV deals with temples and grave
monuments of Ghirdman. M.Kalankatuisky states that under Albanian king
Artsvaghen and Ghirdman prince Khurs there still remained people worshipping
idols. Despite that in this period Christianity had been already widely spreading in
the country. According to the Albanian historian, in 30s of IV century in Albania
there functioned independent catholicosate and nine bishopatcs. Under king Urnayr
(IV cent.), Vachcn I (II half of V century), Vachagan III (the late V - early VI cc),
Cavanshir (636-670) etc. in different provinces, districts, towns and populated
areas of urban type there were built many Christian temples. Remnants of the
Christian temples built in Albania in the Early Middle Ages are still met in Kish
village of Shaki district, Qum and Lakit villages of Qakh district, as well as on a
territory called Pipan, near Yukhary Tala village of Zagatala district. Such temple
remnants had been discovered through archaeological researches on Mingachevir
territory. One of such temples was built in Ghirdman fortress by Cavanshir's
initiative. M.Kalankatuisky writes about this so: «The wise Cavanshir looked for a
place decent to Jesus Christ and built for him church in his native province,
Ghirdman fortress. «After driving out Khazars and victory of Cavanshir (i.e.
661/62-663/64 — Q.C.) within two years building of the beautiful church for God's
name had been completed. Due to the Albanian historian, «he adorned the temple
with very expensive and delicate things, expended a lot of money. Having invited
painters, he ordered them to adorn the whole church with gold and silk, decorate
the gate of the sanctuary, feeling Light of the world, by silver and cover its top by
patterns.
Before going to military campaigns and diplomatic meetings, Cavanshir, as
a rule, came to Ghirdman temple, prayed as below: «Possessor of reason and truth!
Don't let those who follow me capture me!
In 1971 during archaeological researches in Kilsadagh near Boyuk Amili
village (Qabala dist.) there was discovered another Christian temple. Its foundation
part has round shape. Over it there was identified place of 8 columns. On the basis
of it the specialists suppose that Kilsadagh temple is two-formation, and that its top
is covered in cupola shape. For building the temple there were used big stone slabs
with dimension of 24x24,5x,5,5 cm, and burnt bricks -27x25x6, 26x26x5 cm.
Archaeologist R.M.Vahidov asserts that Kilsadagh temple was built in VIII
century, and architect K.M.Mammad-zade - in the early VI century. To our mind,
the judgements about the temple's building period aren't enough convincing, and
the temple was built roughly in the middle VII century by Ghirdman ruler
Cavanshir.
Along with paganism and Christianity, certain part of Albanian population
worshipped Zoroastrianism. As it's known, the latter was official State religion in