Garni Pagan Temple

VISITOR INFORMATION

Location: Garni village, Kotayk Province, Armenia
Distance from Yerevan: Approx. 30 km
Accessibility: Reachable by private car, taxi, or organized tours

OVERVIEW
Garni Temple is the only surviving Greco-Roman colonnaded structure in Armenia and, more broadly, in the entire territory of the former Soviet Union. This uniqueness makes it the most iconic architectural monument of pre-Christian Armenia, embodying national identity, cultural continuity, and historic memory. Combining Hellenistic-Roman style with local Armenian influences, Garni represents a distinct architectural harmony rarely seen elsewhere in the region.

ETYMOLOGY
The origin of the name Garni does not have a definitive explanation to this day, and numerous theories have been proposed based on historical sources and linguistic studies. According to the historian Movses Khorenatsi, the village is connected to Gegham, the great-grandson of the patriarch Hayk, who built the fortress and gifted it to his grandson Garnik. According to this version, the name “Garni” derives from the personal name “Garnik.” Other linguistic analyses suggest that the name “Garni” may have Indo-European roots, with the root “gar” meaning fortress, stronghold, or protected place. This interpretation aligns with the geographical setting of Garni - a structure built on a hill, surrounded by gorges, reinforcing its strategic and defensive nature.

HISTORY
The Garni Temple was built in the 1st century AD by King Tiridates I of Armenia, presumably within the framework of friendly relations with the Roman Empire. Traditionally, it is believed to have been dedicated to Mihr, the sun god. However, the exact date of its construction and its original purpose remain subjects of scholarly debate to this day.

During the Artaxiad and Arsacid dynasties (2nd century BC - 5th century AD), Garni served as a royal summer residence and military stronghold. The Roman historian Cornelius Tacitus referred to the site as "Gornea," emphasizing its strategic significance. Though the fortress was destroyed by Roman forces in the 1st century AD, it was later rebuilt by Tiridates I, who commissioned the construction of the temple in 77 AD - a date supported by a Greek inscription unearthed in 1945.

At the beginning of the 4th century, when King Tiridates III adopted Christianity as the state religion and ordered the destruction of all pagan temples, most were indeed demolished. However, Garni remains the only pagan structure that, for unknown reasons, was spared from this wave of destruction. The historian Movses Khorenatsi notes that within the Garni fortress, a “canopy” was built for Tiridates III’s sister, Khosrovdukht-suggesting the temple may have served as a royal summer residence. It is believed that during this time, the temple underwent modifications: the idols were removed, the oculus in the roof was sealed, and the entrance was transformed to accommodate residential use. Researcher Ter-Martirosov proposed the theory that the temple later became the mausoleum of Khosrovdukht following her death around 325/326 AD. However, this hypothesis has been refuted by scholars Hamlet Petrosyan, Zhores Khachatryan, and Tigran Kuyumjyan, all of whom deny any Christian reuse of the temple.

Between the 7th and 10th centuries, a round church called Saint Sion was built on the western side of the temple. Although its precise purpose is unclear, some sources suggest it was constructed next to Garni because the ancient structure was considered a mausoleum rather than a pagan sanctuary. On the temple’s walls, six Arabic inscriptions in Kufic script and one Persian inscription in Naskh script have been discovered, dating back to the 9th-10th centuries. Near the entrance, a large Armenian inscription from 1291 has survived. It was left by Lady Khoshak of Garni and her son Zakare Amir. Khoshak, the granddaughter of Zakarid prince Ivane I, declared that the residents of Garni were exempt from taxes. In medieval sources, the temple is often referred to as “the throne of King Tiridates.” In the 13th century, historian Kirakos Gandzaketsi called it the “wondrous throne.” One of the last known mentions before its collapse in 1593 is by the poet Simeon Aparantsi, who composed a lament, praising the temple’s columns, staircases, and iron clamps that held the stones together.

ARCHITECTURE
The Garni Pagan Temple is a unique example of Hellenistic and Greco-Roman architecture. It is often described as a structure in Greek, Roman, or a blended style. Architect Toros Toramanian emphasized its uniqueness as the only building in Roman style within the Armenian Highland. Meanwhile, Alexander Sahinian, who led the restoration works, described it as an “Armenian-Hellenic monument,” also noting its architectural similarities to the Urartian Temple of Musasir.

The temple is compact in size-about 10.7 meters in height, equivalent to a four-story building. The central cella (inner chamber) has an area of approximately 40.3 m², measuring 7.98 meters in length, 5.05 meters in width, and 7.13 meters in height. The entrance opening, measuring 2.29 by 4.68 meters, is impressive in scale. The structure follows the classical peripteros layout-surrounded by a colonnade consisting of twenty-four Ionic columns: 6 at the front, 6 at the rear, and 8 on each side (with corner columns counted twice). The columns, each about 6.54 meters tall, rest on a podium measuring 15.7 by 11.5 meters, which rises approximately 2.8 to 3 meters above the ground. The temple was built from local basalt without the use of mortar. The stones, sometimes weighing up to 5 tons, were fastened with iron and bronze clamps. This extremely heavy and dense construction allowed the temple to survive for over sixteen centuries-until it was severely damaged by the earthquake of 1679.

One unusual feature is the orientation of the temple façade, which faces north instead of the more traditional east-facing alignment typical of such structures. Leading up to the entrance is a steep staircase, about 8.5 meters wide. The steps are unusually tall, about 30 cm in height-nearly twice the height of standard steps. The temple’s decorative elements are particularly striking. The triangular pediment is adorned with vegetal and geometric motifs. The walls, which have no windows, feature smooth, carefully finished surfaces.

Just below the Garni Temple lie the ancient Garni Baths, a striking remnant of 3rd-century Roman influence in Armenia. These baths, designed with a classical hypocaust heating system, once served as a place of both cleanliness and social gathering. The highlight of the complex is its intricate mosaic floor, adorned with mythological motifs and a Greek inscription meaning “We worked but received nothing.” The baths offer a fascinating glimpse into the daily life, engineering skill, and cultural fusion of pagan-era Armenia - seamlessly blending local and Hellenistic traditions.

TOURISM
With its historical charm and majestic architecture, the Garni Pagan Temple is considered one of the most visited landmarks in Armenia. Even as early as the mid-20th century-when the structure was still in ruins-it attracted thousands of visitors, becoming a symbolic place for both Armenians and foreigners alike. Following its reconstruction, the temple's appeal grew significantly. In the 1970s, tens of thousands of people visited Garni annually, and by 2013, the number of visits had reached approximately 200,000. In 2019, just before the pandemic, Garni welcomed nearly 390,000 visitors-of whom 250,000 were from Armenia and around 137,400 were foreign tourists. This makes Garni not only a center of historical and cultural heritage but also a major tourist magnet for the region.

The temple is often paired with the nearby Geghard Monastery, forming the popular "Garni-Geghard" tour package, especially favored in the context of one-day excursions and international travel itineraries.

PRESERVATION AND RESTORATION
The Garni Pagan Temple stood for over 1,600 years until June 4, 1679, when a devastating earthquake struck, with its epicenter located right in the Garni Gorge. The underground tremors were so powerful that the entire colonnade collapsed. Some stones were thrown as far as 50 meters away. This tragic event was recorded by the contemporary historian Zakaria Kanakertsi. The temple had likely survived for so long due to its compact proportions, massive construction, and strong podium foundation, which provided structural stability.

After the earthquake, interest in the temple surged. European travelers such as Jean Chardin (before the earthquake, in 1673), James Morier (in the 1810s), Robert Ker Porter (1818), and Frédéric Dubois de Montpéreux (1830s) visited or wrote about the ruins of the temple. In his 1839 publication, Montpéreux proposed a reconstruction plan, though it was later deemed inaccurate. In 1880, Russian archaeologist Alexei Uvarov proposed relocating the stones to Tiflis (Tbilisi) and reconstructing the temple there-a plan criticized as an attempt by Russia to appropriate Armenian cultural heritage. Ultimately, it was abandoned due to technical difficulties.

Between 1909 and 1911, the first professional excavations were conducted under the direction of Nikolai Marr, with the participation of architect Konstantin Romanov. These efforts aimed to clean, excavate, and classify the stones, but the work was halted due to lack of funding. In 1912, Romanov presented a preliminary reconstruction plan. In the 1930s, architect Nikoghayos Buniatyan (Nikolay Buniatov) conducted extensive studies and developed a detailed reconstruction project. Together with architect Konstantin Hovhannisyan, he carried out a partial reassembly of the lower sections in 1933–34, but due to inaccuracies, these structures were later dismantled. In 1940, the Soviet authorities donated one of Garni’s Ionic column capitals to the Hermitage Museum in Saint Petersburg, where it is still on display.

The final phase of the temple’s reconstruction began in 1969 under the leadership of Alexander Sahinian. Preparatory work had been underway since 1949 under the auspices of the Institute of Archaeology of the Armenian Academy of Sciences. The reconstruction concept was approved in 1956, and official permission was granted in December 1968. The main construction was completed in 1975-almost 300 years after the temple’s collapse.

The temple was rebuilt using its original stones, applying the method of anastylosis, in which ancient structures are restored using their original materials, preserving as much authenticity as possible. Approximately one-third of the reconstructed structure consisted of original stones, while the remaining two-thirds were made from new basalt sourced from local quarries, matching the color and texture of the original. Missing or damaged elements were replaced with simple, restrained stones to distinguish the new from the old and to avoid creating false historical layers. All Ionic capitals were preserved, except for two that did not survive the harsh forces of nature. About 40% of the columns were fully intact, but only two were found in pristine condition and were placed on the northern façade.

LOCAL TRADITIONS AND LEGENDS
Garni Temple has long been a crossroads of nature, faith, and mystery. Over centuries, it has been surrounded by stories, folk tales, and vibrant legends that add soul and symbolism to its timeless stones.

One of the most well-known legends tells of a king’s daughter who lived in the Garni fortress. When her father arranged a marriage to a noble, she did not love, she chose death over obligation, throwing herself from the high cliffs into the Garni Gorge below. Her story remains a symbol of dignity, freedom, and resistance.

Among the most significant traditional celebrations held near the temple is Vardavar, a joyful festival rooted in Armenia’s pre-Christian past. Originally dedicated to Astghik, the goddess of love and water, the celebration features ritual water sprinkling, games, and cultural events. In Garni, Vardavar brings the ancient spirit alive with laughter, tradition, and symbolic renewal.

Navasard, the ancient Armenian New Year, is also believed to have been celebrated in this area. According to some traditions, rituals of unity, abundance, and fertility were performed near Garni, highlighting the sacred significance of the site in Armenia’s mythic calendar.

In medieval Armenian writings, the temple was often referred to as the “Throne of Tiridates”. The 13th-century historian Kirakos Gandzaketsi called it “The Wondrous Throne of Tiridates,” underscoring the temple’s majesty and symbolic authority-not only as a structure of stone, but as a monument of royal and spiritual power.

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