Leave this aside now, and come and marvel at the Sultan's stupidity and at God's magnificent wisdom. [Wonder at the stupid Sultan] who declared himself omnipotent and God's co-adjutor, and [marvel at] God's wisdom, for miov tamb xaghac' end nma, and sent him back to his own land heaped with contumely. Attend, now. The first time that [the Sultan] came with numberless troops and surrounded the city [of Manazkert], its residents and livestock were caught unawares. Had he but prolonged the seige for 10 days, he would have taken the city. However, God Who does [100] not remain forever angry, does not eternally hold a grudge, and does not deal with us in accordance with our sins, caused a foolish plan to enter [the Sultan's] head. After three days [the Sultan] and his entire army moved down into Tuaraca Tap' and thence descended onto the extensive plain of Basen by the impregnable fortress called Awnik.
He observed there a great concourse
(ashxarhazhoghov) of people and animals, but did nothing,
because he could tell just by looking that [the place] was unassailable.
So, passing by it, he came to the head/beginning (glux)
of Basen, close to the village named Du. with a few men [the Sultan]
[g89] ascended the promontory which looks toward Karin, and saw
that the city was completely prepared [to withstand a seige].
After observing it for many long hours, he turned away. Now the
people of Manazkert had gone forth out of the city without suspicion,
and had prepared plentiful provender for themselves and for the
animals, for it was harvest-time. By the time the Sultan, occupied
with one thing or another (zaysu zaynu egheal) finally
returned, the people were unconcerned [because they were prepared].
He came, boiling with anger and commenced battling with the city.
Now the prince who had the duty of superintendency of the city,
since he was a pious man, called upon omnipotent God to aid [101]
them, disciplining himself with fasting and prayer. Armed with
this, he became yet stronger in the faith. Reading psalms, he
said to God: "Lord, I fear no evil, for Thou art with me"[Psalms 22.4],
and "I fear not the myriads of their soldiers which surround
me"[Psalms 3.7]. He encouraged the men of the city and the troops,
saying: "Take heart, my comrades and brothers, take heart
and fear not, for this is a simple matter for God. As they come
upon us with their carts and horses, let us recall the name of
our Lord, be proud of God eternally, and confess His name, that
He give strength and steadiness to His people, He Who is blessed
for all time". He urged the priests to pray and sing psalms,
and they individually beseeched God night and day, with the Cross
and the loud noise of the clapper (zamaharaw barjrajaynut'eamb),
upon the walls they beseeched God to come to the aid of the threatened
[people]. The tyrant's ears were wearied by the din and he inquired
what the ceaseless clamor was and learned from the learned that
[the people] were crying to God.
[The Sultan] remained there warring
against the city for one month, and each day he would offer battle
twice: once at daybreak, [g90] and again at nightfall. But observe
here [102] God's wisdom, how He knows how to use adversaries to
help [one] party. For while the city stood in such consternation
and danger, [God] caused a wonderful idea to be implanted in the
heart of a prince who was one of the Sultan's close associates,
that is, [the prince] informed the city either orally or in writing
what [military] plans he learned from [the Sultan]. Often he would
write [such information] on paper, attach it to the shaft of an
arrow, approach the [city] wall in the course of battle, and shoot
the arrow into the city. Thua did he acqusint [the citizensa with
all the battle tactics, [for example) that tomorrow the battle
would be fought in such a way, or that at night via such and such
a place [the Saljuqs] wanted to excavate under the walls and enter
the city, and that [the citizens] ("you") should remain
firm and guard those places.
This was done by God Who knows how to
lay the foundation for great deeds [even] from afar. If God was
able to turn Baghaam into a prophet during Baghak's day (or
zBaghaam arh Baghakaw margare gorceac') in order to govern
the people, and made a dumb beast speak with a prophetic tongue,
[or if God] during a time of famine was able to feed Eliah in
the K'eriat' valley for three years by means of crows, [103] then
why should it be surprising if he directed the city's salvation
by means of its adversaries?
Thus wherever [the Saljuqs] commenced
battle, at night or during the daytime, they found [the citizens]
there armed and ready. After this they erected [war] machinery
and fought vrith them. However, one of our presbyters, who was
quite old and extremely informed about the art [of utilizing seige
machinery] erected a catapult (p'ilikuann) of his own,
and when [the Saljuqs] would place a rock in the catapult's sling,
and hurl it at the city, this presbyter [g91] would aim his own
missile at their rock so that they would collide, and fall upon
the infidels. The infidels tried [using their catapult] seven
times, but were unable to accomplish anything, since the presbyter's
rock was the stronger.
Then [the Saljuqs] readied another military
device which they themselves called baban-a very frightful
thing, vrhich it was said required 400 attendants to pull [back]
ropes. They placed a rock weighing 60 litrs in the sling,
and hurled it at the city. In front of it they set up a wall of
cotton loads and many other materials, so that the presbyter's
rock would not touch it. When everything was so [104] arranged,
they released a rock which violently struck the wall, caused it
to crumble, and opened up a passageway. When the citizens observed
this, they began to tremble, and with great sighing they beseeched
God to come to their aid. The infidels were delighted. Now the
following day, the prince of the Delmic' troops took his soldiers
and came to battle with our people, for he was a brave man. Coming
to the breach [in the wall] he wanted to enter in force, but suddenly
he himself fell. Then those who were stationed upon the wall threw
down an iron claw, seized him, and drew him up over the wall.
When the troops saw this, they turned back full of grief, but
within the city there was no small amount of rejoicing.
At that time a certain general of the
Byzantine troops, brave-hearted and manly, prepared [a mixture]
of sulphur and flamable oil (hur nawt'iw), put it into
a glass vessel, mounted a blueblood steed, and, protected by merely
a shield, rode out of the city gates going to the foreigners'
army claiming to be a mandator or messenger. He rode up
to the [g92] baban and around it, and then unexpectedly
poured the contents of the bottle [he was carrying] upon the baban.
Instantly a fire ignited, a purplish flame shot forth, while [105]
[the general] hastily turned back. When the infidels saw this
they were astounded, jumped onto their horses and pursued him,
but they were unable to catch up. As for [the general], he peacefully
entered the city unharmed, with the aid of God. Now when the Sultan
saw what had happened, burning with rage he ordered the [machine's]
guards executed.
Do you see the humane concern of God,
[do you see] how close His salvation is to those who fear Him?
How He knows the way to overcome great [ones] by means of small
things? [Through God's aid] Moses [overcame] the colossal giant
Ovgin who was nine cubits tall; the child David [overcame] Goliath;
K'aber's wife Hayel [overcame] the foreign titan Sisar, and another
woman [overcame] Hoghep'erhnes. I have recited this so that we
do not become disheartened when we fall into unbearable difficulties.
For it is God's way to temporarily countenance such dangerous
straits, so that the patient people merit the crown of glory,
while the impious receive recompense for their wickedness by righteous
verdicts. We see this in the case of the children in the [fiery]
furnace. God countenanced [matters] until the king expresssed
all of his anger and rage, and prepared a furnace the flames [106]
of which reached up 49 cubits. Then [the king] said with terrible
impiety: ''Who is God to save you from my hands?"* Compare
this with the children's stout-hearted faith, how when they were
at trial with that beast replied even more [g93] boldly after
that tyrant's insults: "We need not answer you"**. After
this what happened when the king's threats were exhausted, and
when [the children] bound, were tossed into the furnace? It was
then that [God] speedily came to their aid, and did not shame
those who correctly called upon Him. Note here the deep wisdom
of God, which none can attain. For He divided the fire into two
and it burned those Chaldeans it encountered. but an angel sprinkled
the children with dew, and the fire neither approched them, saddened,
nor harasssd them. This put sense into [the head of] that barbarian
[king] who, at the sight of such unutterable marvels, confessed,
saying: "Come forth, servants of God, that I along with you
bless Him Who is blessed for all eternity***". In this case
also, God , by means of an insignificant man, displayed very great
wonders. Let this serve as counsel and teaching for us.
Now Basil, the prince of the city, ordered
the rabble (rhamkin) to insult and curse the Sultan from
the walls. [107] After two days [the Sultan] departed with his
army. He went away, and en route encountered a city called Arcke
located in the Sea of Bznunik' (=Lake Van) which possessed closeby
a secure, impregnable fortress. The citizens, placing their hopes
on the sea and stronghold, remained unconcerned. But those bloody
beasts found a shallow way through the waters-either because someone
pointed it out to them, or because they craftily discovered it
themselves-and entered the city. Putting swords to work, they
killed [almost] everyone. Then taking captives and the city's
loot, they departed. Although this calmed the Sultan's heart a
little, nonetheless he returned to his own land in great sadness,
since he had been unable to accomplish what he had wanted. [g94]
The blessed and divine Solomon wrote
that "A just king makes his land flourish, while an impious
one ruins it"[Proverbs 29.4]. Indeed, we saw the validity of this with
our own eyes, in the case [of Monomachus]. For it is the responsibility
of kings to concern themselves about the peace and prosperity
of [108] their realms, just as God cares for his creations. But
[Monomachus] did not behave in this fashion. Rather, he was constantly
preoccupied with eating and drinking. He elevated filthy people
(zaghbis), and as for those taxes which he collected from
all lands, which he should have spent on the needs of the cavalry,
to enlarge the cavalry forces [fighting] against enemies, [forces]
which by vanquishing the enemies could have kept the land in peace
(as did the venerable Basil during the 50 years of his reign when
no enemy dared enter his territory), those accumulated treasures
[Monomachus] squandered on whores, and was in no way troubled
by the ruin of the land. For so much did he love harlots and whores
that [all] the women of Constantinople could not satiate him.
No, he had women brought in from afar, and occupied himself with
them every day. Consequently the enemy becams as brazen as famished
wolves which, chancing upon a flock without a protector, mercilessly
destroy it. And so it was in [Monomachus'] time that [enemies]
from the West and the East destroyed the Christians, as we noted
briefly above. Having led such a [dissolute] life, [Monomachus]
died after a reign of 13 years [1042-1055], accomplishing nothing
worthy of remembrance.
[109] Now Theodora, the daughter of
king Constantine [Monomachus] seized the throne as her own patrimonial
inheritance(sephakan zharangut'iwn hayreni), which none
could resist. [g95] The Sultan of the Tachiks [Toghril] sent emissaries
to her and wrote her an edict with the following import: "Either
give me those cities and districts which your forebears took from
the Tachiks, or else every day send me 1000 dahekans".
But Theodora [instead] sent him white horses and mules, many treasures,
and purple attire. [The Sultan] received [the gifts], but, keeping
the purveyor of them, he took [that man] along with him to Babylonia.
This transpired in 504 of our [Armenian] era ( =1054/55 ).
In the same year Persian troops under
the Sultan's name arrived in Armenia. But some say that they were
the forces of Apusuar, who held Duin and Ganjak and was the son-in-law
(p'esay) of Ashot, king of Armenia. People from populated
places fled from their raiding to the city of Ani, but everyone
did not manage to get inside, because night fell, and the city
gates were closed. Now the Persian troops came at night, seized
the city gates, put swords to work, and wreaked unbelievable destruction
[on people] who had none to help them. Then, taking booty and
captives, they returned to their own land.
[110] In the Taron area the prince of
the district was T'eodoros, son of Aharon whom [the Persians]
called Awan since [their alphabet] lacks a letter. A brigade of
soldiers came [to T'eodoros] from Turkestan, submitted to him,
and wanted to display their loyalty. Entering the district of
Xlat', they seized much booty and brought it to Taron. But then
troops assembled from Persia and Turkestan sent to T'eodoros saying:
"Either surrender those rebels to us or we shall lead your
country into slavery". But T'eodoros refused. Therefore they
came and battled two and three times. The prince displayed much
valor, but was fatally wounded, and died a few days later. His
premature [g96] death was most regrettable, because he was only
a lad and exceedingly good looking, resembling the prophet David,
and he was braver than many.
The next winter, during the days of
the feast of Epiphany the infidel troops came at night to the
town (k'aghak'agiwghn) called Mankan Gom in Hark' [district].
The [Saljuqsj came upon the people while they were unconcernedly
celebrating the evening services. Putting swords to work, they
killed [virtually] all of them, and did the same in the surrounding
villages and fields (agarakk'). [111] Taking captives and
booty, they moved on to the village of Aracani, as they were passing
by. Taking the captives and loot over ice, suddenly the ice broke,
and everyone located on it fell in.
Oh how bitter this history is, how worthy
of lamentation! Perchance someone will blame me ("us")
wondering "How long will he continue to thrust before us
these acaounts of grief and troubles". How much the prophets
predicted the threatening things which subsequently occurred;
yet the people were vexed at them. Now I sermonize not about the
threatening, but about matters which have transpired, and I narrate
the accomplished fact, to move all listeners to tears over just
how very bitter was the period we lived in. Our life was not a
real one (karcakan eghew). As the prophet in lamentation
complained against his own [people] that the sins of our fathers
will be visited upon us, [I say] woe are we that must pay the
debts of our fathers. God, speaking to Ezekiel said "Son
of Man, what is that proverb which they repeat in Israel, 'The
fathers ate sour grapes, and their children's teeth were on edge'?
As I live, the Lord says, this proverb shall no more be used [g97]
in Israel. Behold, all souls are mine; the soul of the father
as well as the soul of the son is mine"[Ezekiel 18.2-4]. And He freed [112]
the son from his father's debt. If all of this [misfortune] was
visited upon us because of our evils, then we are more pitiful
than all other peoples. The entire world dwells in peace, yet
we are slaves and captives, stabbed by the sword, homeless, pillaged
of our belongings.
Armenia had four thrones of kingdom,
to say nothing of the Curopalate's princedom and what [existed)
in Byzantium. [It once had] a patriarchate great and envied by
all peoples, as well as vardapets, of the first order,
truthful and sagacious, at whose words all the legions of heretics
(herjuacoghac'n) were humiliated and cast down, unable
to enter the fold of the Believers. For the gate-keeper would
not accept them, since he recognized his own and was recognized
by his own. Our churches resembled a new bride, adorned with all
comliness to satisfy the desire of the immortal Bridegroom. The
clerics newly born from the immaculate womb of our mother Sarah
resembled dove-chicks clustering together, singing angelic songs
with open mouths.
Come now and see the wicked unconsolable
replacement which we received. Where are those thrones of the
kingdoms? [113] They appear not. Where are the multitudinous hosts
of troops before them, whose rainment shone with variegation resembling
the hues of spring flowers? Behold, they are no more, nor shall
they reappear. Where is the great and wondrous patriarchal throne
which that venerable man of God, Gregory (Grigorios), established
upon an apostolic throne, after descending into the deep pit and
being tested by fatiguing labor for 15 years? Today it is vacant,
without an occupant, [g98] stripped of adornments, covered with
dust and spiderwebs, and the heir to that throne has gone (herhac'eal)
to a foreign land as a slave and a captive. The voices and sermons
of vardapets have ceased. The ranks of heretics which previously
resembled mice running for cover into this or that hole, chased
away by [the vardapets'] theological words and orthodox
confession, presently resemble lions which fearlessly, mightily,
sally forth from their dens open-mouthed to wolf down innocent
people. What shall I say about the Church, which formerly was
so embellished, comely, fruitful and sanctified that it would
have astonished a prophet? Today it sits ingloriously, unadorned,
stripped of all beauty, resembling a childless widow, stripped
of adornments, fallen from honor, sitting unconsolably in [114]
tattered clothing. Its chandeliers and candles are extinguished,
the smell of incense and sweet fragrances is gone, the frame of
the Lord's altar is covered with dust and ash. Those clerics who
could be seen at the [church] doors, books (bnakit) in
hand, singing Davidic psalms,dance before the doors of those dew-infested
lairs called mosques learning the sayings of Islam (mahmetawand).
Modest, prudent women who had been legally married, taking large
dowries from their men (yaranc' iwreanc' mec t'axanjanok')
today have learned dissolute, licentious adultery.
If everything which I have related was
visited upon us because of our wickedness, inform Heaven and those
who are in it and on it (ew or i nma ew or i veray nora);inform
the earth, and the animals living on it; inform the mountains
and hills, trees and dense forests, let them mourn [g99] and lament
our destruction. Prophets did so in their joy. For they would
command the mountains and hills to leap for joy; the rivers to
applaud; the sea to make merry; and the forests to rejoice. They
are all our comrades (hamatohmk'), and since they share
in our joy, they should partake of our sorrows, as it was in times
past, when they [115] bowed down with us in our day of humiliation
and tribulation, because they were created for us. Yet for us
this brings neither aid nor consolation. Though they weep and
sob and shroud themselves in darkness, in no way does this help
the dead one. How did Jeremiah's tears benefit the Jews, Christ,
Jerusalnm or Judas? Tell me. In no way. Consequently, realizing
this, we should work to appease God with our righteousness. Should
that occur, then the enemy's sword will vanish for good, the difficult
will become easy for us, the rough road will become flat, and
everybody shall see God's salvation. For if God is on our side,
who can oppose us? Did not God Himself so state in Deuteronomy,
"I shall be the enemy of your enemies, and shall destroy
those who hate you"* or, "I shall not abandon you and
cast you down"[Psalms17.41].We need only have peace with God, and turn
to Him with sincere hearts, having [our] good deeds as a pledge,
and no adversary can grieve us. These too are the Lord's words,
which we find in the book of Isaiah: "Before they call I
will answer, while they are yet speaking I will hear"[Isaiah 65.24],
words which surpass the most fervent words of the Fathers. Yet
[God] withdraws His aid from worthless folk, saying: "I shall
not be with them"****, [116] and also: "Though you beseech
Me, I shall not hear you; though they seek Me, the wicked shall
not find Me"[Proverbs 1.28], or "When you [g100] raise your hands
[in prayer] I shall turn My face from you, and if you pray continuously,
I shall not hear you"[Isaiah 1.15], for what has Light in common with
darkness?
Brothers, be fearful and heedful of
the heavenly messengers. Be not unknown to Him, that He not say:
"I do not know you". Rather, let us be among the ranks
of His friends, that He say to us: "Come, O blessed of My
Father, inherit the Life Everlasting"[Matthew 25.34].
After the death of Monomachus [d.1055],
that lioness with a lion's frenzy was roaring in her lair [resembling]
what in bygone times Daniel had seen in his vision. Calling together
the principals of the city, and the very great princes, she said
to them: "If any of you is brave enough to take troops to
the East, to end the turmoil [caused by] the Persians, and to
pacify the land, then let [117] him come boldly and sit as king.
By God's laws such a one is deserving of the realm. But if none
of you dares do as I said, I am sufficient as a substitute".
When the princes heard this, without replying each went to his
palace (i bayat').
Now ths queen satiated the Sultan as
though he were a famished beast, giving him such a plethora of
gifts that he forgot to attack us. Rather, he continued fighting
in Babylon and the surrounding areas, since he was a very [g101]
martial man. However neither summer nor winter did those aroused
neighbors of ours, or those whose borders marched with ours cease
coming and sullying the land of Armenia. For by means of spies
they sought out and discovered where the populated places were.
Then at night they would suddenly fall on them, and with unheard
of blows put everyone to death. Unconcernedly and fearleasly they
would remain many days in [one] spot until they had examined the
houses to see if anything [of value] lay concealed there. They
would removs everything leaving the place totally demolished,
and then, taking the booty and captives, they would return to
their own land.
There was a populous and rich awan
in the Basen district close to the base of Ciranis mountain, named
Okomi. At nightime [118] on the day of the great feast of Epiphany,
the infidels approached it. Because of the severe frost on that
plain, the hands and feet of these beasts in human form froze.
Now when they drew near to the habitation (shen) they spotted
a good deal of fodder for the animals piled up. This they set
on fire, and from the blaze of that fire they entire plain was
lit up as though it were high noon. There [the Saljuqs] stood
warming themselves and their horses. Then, stringing their bows
and baring their weapons they attacked the shen [battling]
as easily as though it were summertime. They put to the sword
[virtually] everyone, some 30,000 people, and none of the residents
remained alive except for those who had gone journeying elsewhere.
[The Saljuqs] remained there for three days. Then, taking away
all the grain which had been stored up,on the backs of oxen, asses
and horses, [taking] goods and a small amount of useful items,
and captives, they went off to their own land. Who can record
the diverse evils which they wreaked on that place? As a result
the entire countryside became devoid of inhabitants, the only
survivors being those secured into strongholds.[g102]
Now after the queen ruled the realm
for two years, and having reached deep old age, she grew ill and
died of that illness. [Before she died] the principals of the
city came before her and said beseechingly: "While you are
still [119] alive, set somebody up as king so that the city will
remain without agitation". The queen agreed to this. She
summoned one of the principals of the city, named Michael [VI,
Stratioticus, 1056-1057], who, in the time of her fathers had
been an official at the palace, and who was quite old and exceedingly
rich. [Theodora] established him as king with the approval of
the city. Then, after three days, she embarked upon that journey
which, as the Davidic psalm says, all mortal kings and paupers
(tnankk') must travel. Now as soon as the very great and
the small princes of the lands heard about [Michael's] enthronement,
they all came forth to tender their submission. While [Michael]
should have kept them happy with sweet words and generous gifts
and kept them loyally under his sway, on the contrary, since he
was uncivil, infected with Robovam's disease, he kept some princes
[with him] considering them unfit to rule. At court (atenaxos
egheal) he said to the grandees: "Either go forth in
war against the Persians and prevent the land from being ruined,
or else I shall pay the Persians your stipends and thus keep the
land in peace". The princes did not accept this. Without
replying they quit the king's presence, formed an alliance, went
overseas and assembled many, countless troops. The leaders [of
these forces] were Komianos who later ruled, and Kamenas. Thus
did they rebel from the king and swore oaths that they would not
submit to his [120] rule. And this transpired in the year 506
of our [Armenian] era (=1056/57), which was the 10th Byzantine
indiction. [g103]
Alas that year, alas that destructive plan by which the inhabitants of the country were ruined and destroyed. [The land] became unadorned as it had been at the Creation: "The land was desolate and unprepared, for there was no one to work it"[Genesis 1.1 and 2.5]. It resembled the handsome face of a person in the flower of youth which always appeared very beautiful and agreeable to beholders; but when death has removed that embellishing soul, depriving [the face] of its former glow and beauty, to the beholders it seems ugly, unworthy of respect, frightening, and even unworthy of pity, as is said: "I have passed out of mind, like one who is dead"[Psalms 30.13]. Thus was the country. For when it was still cultivated and full of people, the agriculturalists filled up their fields with plentiful seeds which, sprouting, dyed all the plains with rich green hues, and growing higher until ears appeared at their tips. Then with their dense height they looked like clouds, undulating in the soft breezes, or rippling like the ocean's waves. So too did the herds and flocks leap and play in evergreen valleys by cold fountains, and the country, resembling a guardian (zdayeak) took on a beautiful appearance because of them, as is said [in Scripture]: "May the fields and all upon them rejoice"[Psalms 95.17].
Return to Historical Sources Menu