58. King Yazkert with the entire mass
of the nobility and the troops who were with him entered Hyrcania.
They then permitted residents of the shahastan who were
in Niwshapuh in accordance with Denshapuh's order, to free the
children of the captive Armenian naxarars (who were in
the fortress) and others who were with them to serve their needs
and to let them go wherever they chose. When the venerable priests
Xoren and Abraham heard this, they immediately went to Hyrcania
and publicly fell before the ambarapet Denshapuh,saying
[200] in protest: "You took our spiritual lords and vardapets
from Niwshapuh and departed. We wanted to accompany them, but
you forcibly ordered us kept here under stringent guard until
now. Should it be that you sent them unreturnably to a foreign
country, do us a good turn and say so, so that we too can go there
and not return, with them. We are prepared to go and die there
only to see them, and we hope we will be worthy. But if you killed
them, be so kind as to make the same order about us, for we regard
such a death as honorable and exalted above all the glories and
greatness of the world".
Vehdenshapuh heard these words from
them and he and all the multitude of the assembly were amazed
at the intrepid boldness of the men. [He] responded to the venerable
men: "No one can show the route of your vardapets.
But I shall ask the king of kings about you. He will determine
what order l be given about you". Going inside, Denshapuh
related to king Yazkert all the words and requests of the venerable
priests. The king gave this order: "If no one reveals damage
they have done, and there is no accuser, then let them worship
the sun and agree to honor the fire. Then they will receive very
great honors from us and be sent back to their land. But if they
do not accept our order, then they will be crippled and go to
Asorestan to do mshakut'iwn along with the royal mshaks,
and remain in service until the end of their lives". Denshapuh
[201] related the king's command to the venerable presbyters Xoren
and Abraham who, upon hearing it, responded as though in unison,
saying: "We are prepared not only for crippling, but for
flaying and death, for the name of Christ". And as [g105]
for what you said about worshipping the sun, we are saddened and
disturbed by your crazed madness, and beseech God that he rouses
you from the stupor of ignorance, so there is no question of our
resembling you [by converting]. God forbid that we should abandon
the Creator and worship the created".
When the princes heard such a fearless
reply from the venerable priests, they implemented the king's
orders. Having cut off the priests' ears, they had them taken
to Asorestan to the district called Shap'ul, to remain there in
service and perform royal mshakut'iwn. When the believers
in the land of Asorestan heard of the coming of these venerable
men, they went before them with joy and honored them as though
they were remains of the martyred saints. Indeed, they were really
deserving of such exaltation. Furthermore, each person brought
what equippage and goods he had and laid them at the feet of the
venerable ones to take and be used for the spiritual needs of
the salvation of each and his family. The venerable priests accepted
a fitting portion of the believers' gifts and sent them to the
captive Armenian naxarars [202] in the land of Apar. Each
individual with delight and great enthusiasm beseeched the venerable
ones to make him worthy of such a spiritual journey. The venerable
priest Abraham, taking the gifts from the southern parts of Asorestan,
took and offered them to the captive Armenian champions, in accordance
with the needs of each. The Christians of the land did this many
times in succession, while the venerable priest Abraham was for
many years the courageous bearer of provisions taken from the
giving be azatvshnasp's
words, they glorified God, Who cared about their souls and was
their benefaetor, and from Whom they with patience awaited yet
other benefits, through the intercession of the remains of the
saints.
When Yazatvshnasp saw the Armenian naxarars
and gradually became familiar with them, he received them as if
a God-given blessing, and [especially] liked Arshawir Kamsarakan,
the way Johnathan liked David, and was always interceding favorably
for the other Armenian naxarars as well. Then the Armenian
naxarars were taken to Hrew and a stipend was allocated
for each one of them. They were assembled under the care of Ashtat
who put them into military service. God exalted them before the
military commander of the brigade, clearly showing him their bravery
and [also showing this] to all the citizens of Hrew and of the
district. Furthermore, thanks to the right hand of God on High,
many diverse types of medical healings were accomplished by the
remains of the saints which the priests who were with them were
secretly keeping. As a result, they earned the reputation of brave
and miraculous men from [206] the military commander and from
the entire district. The prince of Hrew, Hrew-shnomshapuh, greatly
liked the.captive Armenians and frequently wrote to the grandees
at court and to their friends in the assembly about their bravery,
good behavior and ability.
61. There were many who dared to investigate
whether there was any physical weakening of the captives, and
even were bold enough to ask. These were the people who, in the
words of the Savior, having forgotten the beam in their own eyes,
complacently and with conceit sought for the mote in the eyes
of others. Having heard this, I tremble with horror. For, after
observing the various torments they underwent voluntarily with
the hopes of a portion of eternity, [g108] and seeing the great
duration of their patience (scorning greatness, considering authority
as nothing, turning away from belongings, giving themselves up
to death fearlessly, enduring bondage for a long time, bearing
imprisonment and enmity, accepting dishonor rather than glory,
suffering from hunger and thirst, loathing the goods of plenty,
willingly accepting the condition of poverty, dishonoring ease
and loving austerity), and the innumerable other types of severe
privations which these men willingly suffered their bodies to
withstand, I do not dare to not record any weakening of such individuals.
Viewing them as possessing the integrity [207] of the blessed
prophets and the holy Apostles, we who are filled with myriads
of evils, who have not once recalled or even regretfully thought
about our own faults, are unworthy to observe any human traits
in them. There is but one truth and holiness, as was said: "I
alone have overcome the world" [John 16, 33].
Some of the captive naxarars--whom
we heard with our own ears--indeed resembled celestial beings
on earth, with the bodies of angels. They set up a school for
themselves and studied the testaments of the Church, impressing
upon themselves through spiritual religion the virtuous behavior
of hermits. They fearlessly performed the stipulated gubgha
cannons and selected readings, ceaselessly doing this morning
and evening in the corps, as though at home, sometimes openly
and sometimes covertly. Bearing arms, they were inwardly worshipping;
attacking the enemy, there were prayers in their hearts, and with
the aid of the Almighty, they returned from each battle uninjured,
victorious, and with renown. As for those who, because of age
or because they were by nature dull, were unable to learn, nonetheless
were [208] enthusiastic, willing and not complacent about lengthy
praying and standing sleepless [during vigils]. One should have
seen all of them, these sons of light and children of the Kingdom.
The same was true of the women whose
husbands were the martyred champions, and of the other women whose
husbands were in bondage in Hrew. With much modest virtue they
urged one another on, each day dying of all kinds of diseases.
In the words of the prophet, they were living martyrs. Though
words are insufficient to describe it, one may definitely say
that in their strict ascetic behavior they surpassed many men.
The natural weakness of women's bodies became strengthened more
than men's, and they became conquerors. These tender woman who
were the daughters of naxarars and the wives of awags,
instead of the finest wheat flour, now ate millet; instead of
clear wine, they now drank water from a laddle; instead of clothing
woven with gold, they now wore coarse wool; [g109] and instead
of sleeping on diverse sorts of [comfortable] beds, they now slept
on beds of dry brushwood, spread out on the floor. Those who previously
persisted in sleeping, now resembled celestial beings, and were
sleepless. They did not annoint themselves with oil. They did
not arrange the hair on their heads with the comb. And [those
traits] which are impossible for women to overcome--talking too
much and letting their eyes dart about behind the veil...frequently
[209] and they made their tongues reduce the superfluous talk
[The editors, p. 110 n.6 believe several words are missing].
Most merciful God, seeing the entreaties
and labors of both men and women, recalled the heroism of saint
Vardan and all who were united with him, as well as the intercession
of the priests of God who had been martyred, and generously bestowed
upon the captives the favor of returning to the land of Armenia.
They each returned to their tuns in the sixth year of Peroz'
reign [=A.D. 464/65], and having lived the life stipulated for
each by the Lord, they died and were buried in the tombs of their
fathers, in peace, as God willed it, all of them blessed by the
holy kat'oghikos Giwt
62. For after the death of the blessed
kat'oghikos Yovsep', lord Melite (who was from the azg
of Manazkertec'ik' ) succeeded to the kat'oghikosate of
the land of Armenia. He was succeeded by lord Movses who was from
the same azg. After this, according to God's providence,
lord Giwt (who was from the village of Arahez in the district
of Tayk') succeeded to the kat'oghikosate of the land of
Armenia. He was a man filled with much learning, especially in
the Greek language, with [the knowledge of] rhetorical speaking,
and copious doctrine.
[210] The wives of men who had been
martyred or were in captivity at court, despite the difficulties
they faced, nonetheless carefully taught and counseled the young
sons of the men who had been martyred with Vardan, be they from
the Mamikonean tohm, the Kamsarakan tohm, or from
other azgs. They did this not as careless, useless women,
but as valiant men might, being full of concern for the beneficial
and magnificent training of the lads, This was especially true
of the wife of the martyr Hmayeak Mamikonean (saint Vardan's brother)
who was a woman renowned and intellectually better than all the
women in the land of Armenia. She nourished and counseled her
sons in the land of Iberia, in the tun of the bdeshx
of Iberia, Ashusha. These were the children whom the Iberian bdeshx
Ashusha had requested and received from the king of Iran, Yazkert,
as was mentioned [g110[ above. He took them and gave them to their
mother, whose name was Juik. Juik's sister, whose name was Anushvrham,
was married to Ashusha, the bdeshx of Iberia. The lads
who were nourished and schooled there became proficient in everything
and renowned. While still in their childhood they seemed capable
and marvellous. The first was named Vahan, the second, [211] Vasak,
the third, Artashes. But they also had yet another younger brother,
named Vard, who was still a boy and was staying with his dayeaks
in Tayk'.
63. One should have seen those senseless,
harmful, useless, bad and cowardly men who at the time managed
to stay in their own tuns, like thieves, having purchased
[their] tanuterut'iwn from the Iranians, unworthily through
apostasy and not ruling with piety as worthy folk. Some of them
wandered in apostasy among the mountain brigands. Some jokingly
purchased [images of] gods and outraged both the gods and their
stupid merchants. [Such people were] less than real men and were
worthless from the line of tohms. One then could have seen
goodness having left the land of Armenia, wisdom lost, bravery
dead and gone, and Christianity concealed. If before in the army
the brave forces of Armenia were more prominent than any other,
their military commanders renowned and victorious, now they were
the ridicule and joke of all. Even king Peroz openly insulted
them before the entire assembly on occasion, saying: "Of
all the peoples under my authority the least useful and the worst
brigade is the Syrian, but the Armenian is even worse than the
Syrian". That information [212] deserved tears and laments.
Such useless princes of the time watched
the daily progress of the sons of the azg of the martyred
Mamikoneans who were endowed [with abilities] not through the
gifts of man but rather with the aid of heavenly providence, and
with the intercession of the holy blood of their ancestors (which
they willingly shed for the blessed Church of Armenia). [The Mlamikonean
youths] lived fearlessly among the so-styled princes of Armenia,
as though in the midst of enemies. Although they were scorned
out of jealousy, nonetheless, they were better than any of the
others, renowned in [giving] counsel, intelligent and learned.
In archery, they shot their target and in good form; at the hunt
they moved nimbly and were the first to slaughter, having dexterity
in both hands, correct and graceful in everything. Those who had
many servants were importuning them, the non-servants, for gifts,
always requesting one or another type of meat from the hunts,
or some other honorable and expensive article, from each land.
The suppers of all the tanuters of Armenia were embellished
by them. Foreigners and family adorned all the houses [g111] with
them. Resembling [the Mamikonean youths] in striving to [213]
advance quickly, were the sons of the venerable Arshawir Kamsarakan,
the lord of Arsharunik' who were related [to the Mamikoneans]
through the daughter of the martyr Vardan. They strived to counsel
and train in accordance with their wisdom and art.
The senior son of the blessed Hmayeak,
whose name was Vahan, was especially attentive to accomplishing
such good things, and enthusiastically encouraged it. He was an
intelligent man, benevolent, and of sound judgement. Whatever
job he undertook, the Lord aided him and strengthened his hand.
Even the Iranian officials who came from the court liked and honored
him (because of God's support) even though he did not want it.
In the presence of the Iranian king they were constantly praising
the man's goodness. Even king Peroz himself, once he was thoroughly
acquainted with [Vahan] revered him, praised him in front of all
of them, and regarded him as deserving of honor. However, although
[Peroz] thought about honoring [Vahan] in accordance with his
wisdom and bravery, nonetheless, recalling the affairs and [214]
deeds of [Vahan's] fathers and ancestors, and how they had frequently
troubled them with resistance and battle, he delayed and said
nothing about giving them deserving honor. This was especially
true since [the Shah] was constantly hearing the slander of those
jealous [beings] who in this time of troubles were called the
tanuters of Armenia, who were extremely frightened about
the growing advancement of Vahan Mamikonean. [Peroz] was doubtful
about disheartening the above [tanuters], the unworthy
arrogant ones.
But, surprisingly, there were some worthy
men in those times, such as the good man Babik Siwnik' or the
wonderful Arhnak Amatuni, and others like them [who had fled]
from the soul-killing, fanatical king and from the impious princes
of the time and had concealed themselves in the caverns of rocks
or in dense places in the forests, like rabbits [protecting themselves]
from the swoop of devouring eagles. They considered it better
to die with forbearance in the Christian faith, than motivated
by lust for glory, apostasize and be lost. [215] In accordance
with the word of the Bible, they considered it better to be insulted
because of Christ than to temporarily be immersed in the futile
glories of the world, yet inherit eternal torment. They saw the
fire of impiety raised like the fire of the furnace of Babylon,
and there was no one to extinguish it. They had assembled by the
blessed patriarch of Armenia, Giwt, who never ceased to deplore
the error of the ash-lovers, and who silently sought for ways
[g112] of devizing expediencies for them, sometimes to flee to
a foreign [place], sometimes in connection with helping to rebell.
They secretly sent messengers to the Byzantine emperor Leo [I?
457-74] once, then twice, yet although he agreed and wanted to
help, he delayed and the plans were dashed.
64. Thereafter the blessed kat'oghikos
of Armenia, Giwt, was unable to restrain himself and began openly
to instigate rancor against the impious apostates, while loving
and honoring the side of the suffering believers. He especially
held in contempt and scorned Gadishoy Maxaz who was the military
commander of the entire class of the impious, and the one who
encouraged them. [Gadishoy], unable [216] to bear the scorn of
the blessed kat'oghikos of Armenia, Giwt, fabricated a
myriad of inimical words, and complained about him to Peroz, the
king of Iran, saying:'[Giwt] summons to himself those people who
think to accept your faith, like it and want to implement the
command of your will. He deceives some with gifts, and others,
with sweet words, and turns them away from these things. For many
people have come to me and consented to hold your faith. But [Giwt]
then calls them to himself, and with pretexts gets them to abandon
[that faith] and to ridicule it. Furthermore, he hates and reviles
those of us who love you, worship the sun and the fire, and serve
your wishes. He himself communicates with the emperor and subordinates
himself to him and to the grandees at his court with precious
gifts. And he said many other things as he chose in a similarly
hostile vein.
When the Iranian king Peroz heard such
accusations from Gadishoy Maxaz, he became enraged and commanded
that the blessed kat'oghikos of Armenia come to court and
there respond to the accuser's charges. Giwt, the venerable kat'oghikos
of Armenia, willingly and enthusiastically went to court and
appeared before the court awags. Power from on High dignified
this blessed man, and everyone viewed his face as that of an angel.
With great care the pagans reverentially revered him. [217] Other
Christians, the bishop of Ctesiphon, Khuzistan, and Ray, and all
the priests and deacons in those parts, trembled at the blessed
man as though he were a prophet of the lord, God.
When king Peroz leanned about the blessed
Giwt's arrival, he sent Yazatvshnasp (the son of Ashtat, from
the Mihran tun) to him with each of Maxaz' accusations.
Replying to the king's words, the blessed kat'oghikos Giwt
said: "Everything that Maxaz has told you about me is not
false. Rather, there are things which are true, and others which
are not the complete truth. For liking Christianity and whoever
is a Christian is nothing new which I have chosen to do at present,
but something I have done from my childhood on. And I loathe everyone
who strays from the truth. I have attempted without cease [g113]
to dissuade all who would stray from the truth and travel an incorrect
path [not to do so] and have tried to convince them by forceful
means if possible, by entreaty, or by [giving] goods, so that
such people would not be hopelessly lost. As for what they have
told you, regarding 'his comings and goings to Byzantium' [Ayl
or asend, t'e ert'ewekk' nora i Horhoms] the affair is not
as [Gadishoy] says or thinks, for that is false. Rather, we have
received our schooling in knowledge and understanding of wisdom
in the land of Byzantium and I have many acquaintances [218] and
classmates there. Furthermore, the cloth for the rainment we use
we purchase there, for as it is available in no other land, we
are obliged by the needs of the times to buy it there. And as
regards the homage of service [zhnazandut'iwn carhayut'ean],
our very faith commands us to requite proper and worthy lords".
When the messenger had taken all of
these words [to Peroz] the king immediately recognized that the
holy man's words were accurate and sensible, and that whatever
Maxaz had said about him had been false and the result of a grudge.
This was because God, out of pleasure with the blessed man, had
made the king heed his words. However, so that it would not appear
to the Christians that the rule of his faith was being weakened,
[Peroz] abided Maxaz' words in silence and did not ask anything
troublesome. But he sent [the following message] to the venerable
kat'oghikos Giwt: "To the present, you have held your
authority without my order. Servants were the ones who gave you
such a great occupation, though you have no assurance from me.
However, now, if you do as I wish, adopt my faith and worship
the sun, that position will be yours, for your azg or whomever
you wish. I will give a rescript in perpetuity to that effect
[pateshraw tam minch'ew yawiteans] and will dispatch you
to Armenia with such honor that no Armenian will ever have its
equal in honor or splendor [219] from our court. But should you
stubbornly refuse to do as I wish, I will remove you from the
episcopacy and from your position. And you will return to your
tun and your land in disgrace and dishonor".
The venerable man of God, the kat'oghikos
of Armenia, Giwt, filled with the power of the holy Spirit, replied
to the court messenger: "I would prefer to respond to such
words personally, in the king's presence. For you cannot and dare
not courageously relate to the king fully everthing that you hear
from my mouth". The messenger replied to the saint: "Kings
have the license to say what is true information between the two
sides [in a dispute]. What the messengers hear, they do not dare
not to relate". The blessed man of God answered as follows:
" Tell the king that I am pleased and willing regarding what
he said about since I hold my office not from him but from his
servants, either he or one of the servants who gave it to me might
[g114] take it from me. For, having lived with the cares of the
world in my soul and in privations, I [will] occupy myself with
prayer. But as for the episcopal ordination which you say you
will take from me, no king or prince can take this [220] honor
of ordination away from me, only death can take it. [The king]
does not dare, because he cannot do it. I in no way fear the mortal
man [who purports] to give this honor to me or take it away. As
for your order that I take your faith (for which you promise to
give me honors and presents) [patiws ew pargews] [I am
aware that] there is no earthly being possessing such great honor
or powerful authority as you. Regarding the useless and loathesome
faith that you hold: in my eyes you, principally, the king, and
all the people who hold that faith, are dead, not living beings.
I regard your honor and glory as insults, the ridicule and jokes
of children".
When the messenger heard such words
from the blessed kat'oghikos of Armenia, Giwt, he said
to the venerable one: "Indeed, if you truly persist with
those words, then you were right in what you said, that I would
not dare to take your words to the king. You were right, because
no one has ever delivered such insolent words before the man,who
is king. Try to change your words to be prudent". The blessed
man replied: "Do you see'? You resist the command of God,
and yet do not fear! For you yourself said that whoever breaks
the king's command, dishonors God. And you also said that the
laws of kings [state] that a messenger should not dare to [221]
add to or subtract from what the sender says. So go now and say
what you heard from me. For it is impossible for me to think or
speak otherwise".
The messenger went into the king's presence
and spoke to the king as follows: "Without your order, I
dare not boldly repeat the man's words before you". The king
commanded him to speak out forthrightly, without fear, and to
relate everything he had heard. So one by one he related all of
the words of Giwt, the man of God. When the king heard all the
bold words of Giwt, he was tranaported with rage, and wanted to
give a severe order. But suddenly he stopped himself for a moment
and was quiet. Then he began to speak and said: "No. It is
not possible. Otherwise he would get what he wants. I will not
permit the Christians to kiss his shackles, or worship his bones,
as is [their] custom. For I have heard regarding their worship
that they do not honor the living as much as the dead. But tell
him, that I will not permit him to attain that honor which you
hoped to extract from me by making me furious. Go and live wherever
you like, but you are removed from the office of the kat'oghikosate.
It is not yours". [g115]
[222] When the blessed kat'oghikos
of Armenia, Giwt, heard this, part of him rejoiced, while the
other part was saddened to death. He rejoiced upon hearing that
he had been removed from office, to rest from the cares of the
world. But he was unconsolably disturbed and saddened when he
heard that the king had ordered for him neither shackles nor death
(which for a long time he had longed to be worthy of), and that
he would not attain the object of his desire.
Thereafter, by his own choice; the holy
kat'oghikos of Armenia, Giwt, remained at court. With much
boldness he was honored not only by the priests and the Christians,
but even more so by the pagans, who found a cure for each of their
diseases from the saint's prayers. Others of the Christians in
those parts were desirous of obtaining ordination from the blessed
right hand of this man of God. He ordained some into the episcopacy,
while establishing many others in the rank of priest. So it was,
thusly honored by all, with joyous splendor [Giwt] said farewell
to go to the land of Armenia. Having blessed them all, he entrusted
them to God, and set off on the road to the land of Armenia. Having
lived with greater glory than before in Armenia, he died in [223]
deep old age and was peacefully placed in the tomb of his fathers
in the village called Odmsu geogh in the district of Vanand.
With a blessing, he left the entire people to the blessed Church
of Armenia.
65. Gadishoy Maghxaz came from the court
and assembled around him the groups of apostates. Although they
had apostasized for the transitory gloomy joy of life, nonetheless
when they saw Vahan Mamikonean so filled with such noticeable
growth in goodness, their dye faded and their blossom withered.
They sought some pretexts to ruin him and his brothers. They informed
the court grandees as well as the one who was king, that there
was no way [Vahan] could remain in Armenia without causing rebellion.
They reminded the Aryans about [Vahan's] ancestors, one by one,
[asking] which of them had not disturbed the Aryan world, had
not wrought very great damage and death. Just as it was in the
past, they said, so he will raise the same rebellion against you.
Those who heard these vengeful words from the constant slanderers,
doubted the news, and, looking at the man's ability and wisdom,
they were saddened, out of affeetion [for Vahan].
[224] Vahan, seeing that his detractors
had stirred up such a storm around him, and realizing that he
would never be able to still the wicked spiteful talk, unable
to bear the constant slander, went to court, and weakened in the
faith. He came back to Armenia but still was unable to stop the
mouths of the slanderers. For he hated anyone who did not know
how to say something correctly in the assembly before his prince,
[g116] and he criticized those who did not know how to shoot,
at the hunt or at target-practise. [The slanderers said:] "If
we sit idly by, he will set us all to nought". Whenever someone
was unable to perform a court assignment because of imprudence, he would lay the blame
[to Vahan]. They would say: "He is in charge of everything
in the work, and does not allow anyone else to do it or profit
from it". [Vahan] had an associate whose name was Vriw, undistinguished
by azg and untried at things, the son of a Syrian man.
He especially resembled the Syrians in excessive and idle chatter.
[Vriw], unable to perform a court assignment went before king
Peroz and blamed Vahan, saying: "In no way did he permit
me to approach the work of gold-mining. Having taken [225] to
himself all of the gold in the land, he now plans to go the emperor
and/or to the land of the Honk', give them gold, requcst a brigade,
and rebell".
When the wise Vahan heard all of these
accusations about himself, he quickly took much gold and went
to court. When king Peroz heard how quickly Vahan had arrived,
he was astonished, and said: "Such a speedy arrival by Vahan
goes contrary to what Vriw was saying, especially since [Vahan]
has brought something along in addition". In the king's presence
[Vahan] informed Peroz that he had indeed brought something with
him. When [Perozj heard from Vahan the large amount of gold he
had brought, he was greatly delighted. Then [Perozj had Vriw say
in Vahan's presence what he had said before, about him. When Vahan
heard all that Vriw said, he replied before the king, saying:
"I too know I am stupid, as Vriw has demonstrated for you.
But I am not blind, for I have seen the might of the Aryans. That
might has struck severe terror into many rebellious peoples, and,
having subducd them, now holds them. Now, he claims that I want
to rebell, something he himself should know. For there is no servant
to be found with me who cooks for me, and there are not two or
three youths whom I rule over like a lord, so that they serve
me out of fear. [226] That is the strength of my brigade. But
if there were some oppression I felt from you, and wanted to go
to some foreign country and disappear, then why would I bring
here such a quantity of gold, enough to provide me with an ample
and large stipend for the rest of my life (even if I were to live
a long time), and ten others along with me? Nor are any of your
ostikans placed above me to compel me to bring such quantity
of gold here. But I know you are tiring: You can do as you wish,
let me live, or exalt me at once, as you chose".
When king Peroz and all the nobility
heard such words [g117] of wisdom from Vahan, they all vindicated
his word over that of Vriw. Vahan left the atean vindicated
while Vriw, the son of the Syrian, departed humiliated and reviled.
Bidding farewell to the court, Vahan came to the land of Armenia
with exaltation and great splendor.
But there was no peace of mind [for
Vahan]. Everyday he worried about the bad name of apostasy he
bore (as his martyred fathers did, on pretexts, and not in truth),
and even more that he had returned from court in splendor. He
had doubts within himself that perhaps, deluded by the glories
[227] of this world, he might forget his awe for the next world,
and be harmed. With this concern ever raging his mind, he familiarized
his intimate friends with his worry, and was looking for some
strategem. He ceaselessly asked Christ the Savior to grant him
a favorable hour, saying to himself: "Through you, lord God,
everything is always possible. Nothing can weaken You. Lord, truly
be mine. Grant me time for confession of [re]conversion, and teach
me to do Your will, for You are my God".
66. While Vahan was in a state of confusion
with such mental anguish, suddenly there was tumultuous agition
in the land of Iberia, for [king] Vaxt'ang [fl. ca. 446-522] had
slain the impious bdeshx Vazgen in the twenty-fifth year
of the reign of king Peroz [=482; P'arpec'i regards 457 rather
than 459 as the first year of Peroz' reign]. This was heard by
people from the land of Armenia, many of whom were fighting that
year in Aghbania [against] rebel fortress-guards. The military
oommander of them all was Zarmihr Hazarawuzt, while the marzpan
of Armenia [then] was Atrvnashp Yozmandean. The Christian Armenian
men who were fighting that year there, were more afflicted by
the insults and envy of the least of the Armenian princes (who
at ths time had grown boastfully arrogant [228] through their
apostasy), than by the tyranny of the deeds of the Iranian military
commanders. When [the Armenian Christians] heard about the rebellion
of Iberia's king, they rejoiced with delighted hearts. For they
had received the news that the king of Iberia had said: "I
will not permit anyone to see military action. Rather I will bring
forth such a multitude of the Honk' that the Iranian forces will
be unable to resist". The lovers of Christ were fortified
by such news, and personally expected benefit and a goodly visit
from On High. But they were afraid that perhaps the Iranian military
commanders would take the Armenian brigade and go to the Gate
[of the Honk'].
But Christ spared them [the actualization]
of such doubts, and they came to Armenia, to the district of Shirak,
the plain where the marzpan of Armenia, Atrvshnasp Yozmandean
and the hazarapet of Armenia, Vehvehnam, dwelled. Here
consultations took place among some of the Armenian naxarars
who knew that Vahan Mamikonean had been saddened and confused
for a long while because of being labelled a magian. They said:
"This hour of salvation is quite appropriate both for him
and for us. [g118] [229] For him, it would save him from his pangs
of conscience, while it would free us from the constant suspicions
and continual assaults of oppressive envy of those whom we are
forced to serve. The king of Iberia, Vaxt'ang, is very courageous.
Who knows, the most compassionate God may look upon our difficulties
and aid us, and we, together with the Iberians, may perhaps be
able to tire out the Iranians a little". A few of the Armenian
naxarars were thinking this, and others listened to the
plan. As though at God,s direction, those who heeded the idea
all united, willingly and enthusiastically.
Taking courage one night, they revealed
their intentions to Vahan Mamikonean. When he heard it, he said
to them all: "Some though not all of those involved in this
plan know how dangerously tormented I have been every hour because
of the false name which I hatefully bear. For when evening approaches,
I am in doubt until morning, yet when morning comes, I feel fright
until evening, thinking about what would happen if I should suddenly
and unexpectedly die and leave this world bearing such a name.
Then I wish--and it would have been preferable to me--that my
mother never brought me into this world. Hoping to find some release
from my conscience which bothers me, I ceaselessly entreat God.
But I am unable and dare not unite with the plan you have thought
up, and tell you that your [230] thinking is good, and to proceed.
For I know well the force and severity of the Aryans, and the
weakness and duplicity of the Byzantines, and I also know you
through experience, [and] how you swore oaths to our fathers and
then broke them. As for what you said about the king of Iberia
and the Honk', the Iberians are an especially frivolous land and
possess few cavalrymen; while who knows about the Honk'--since
they are not involved, who knows if they will agree to show up?
But more than anything else, I am worried about you, because you
are false and unreliable people. If you ask me, and accept what
I advise, then abandon what you are saying, and beseech God alone
(Who can do anything He wants, easily) to find a resolution of
the matter. But do not tire me out with your vain and useless
plans".
When the Armenian naxarars heard all of these words from Vahan Mamikonean, they gave a united reply: "Everything that you said, as befits your wisdom, is fully correct and true. But we are placing our hopes not on the Byzantines or the Honk', but primarily on the mercy of God, through the intercession of saint Gregory and through the death of [our] ancestors who, by their martyrdom pleased Christ the Savior. We also [place our hopes] on our own deaths, for we consider it [231] better to die in one hour than to see daily the insults and demolition of the Church and Christianity". [g119]
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