[82] 26. When they all reached the court they went first before the grandees of the royal court, and then before [g47] king Yazkert. Yazkert, king of Iran, ordered that all the court nobility with the prominent mages should come before him in the palace [i xoranin] the next day. The next day those whom the king mentioned did as he said.

He then ordered that those who had come from Armenia, Iberia, and Aghbania be brought before him. First [Yazkert] made inquiry of the Armenian tanuters and sepuhs: "First and foremost I want to hear from you how you regard me, and how you perceive yourselves". [The tanuters and sepuhs] responded together: "The perception and view [of who you are] is clear to all the Aryans and non-Aryans without hearing from us a reply to your order". But the king repeated his question: "It is clear and evident that those people who are under my authority would never dare to resist my order. But I want to hear from you, I want to know your understanding of this. How do you regard me? Tell me". They replied: "We recognize you as king,[king] of all, and especially our king. Like God you have authority over us and over everyone in your kingdom, [the authority] to kill or spare [whom you chose]".

[83] When king Yazkert and all the court nobility heard such a response from them, he said: "Your answers are quite unlike and distant from those in the letter you had brought to me. For it is clear from the letter that there are some things in which you will serve us and our wishes and agree not to resist [our] command; but that there is some matter which I ought not speak of and which you cannot and will not accept. Now in our kingdom and among all the Aryans it is precisely that matter regarding you which is first and foremost the important and pertinent one, by which our lordship and guardiamship [xnamarkut'iwn, perhaps "trustee-ship"] over you is recognized, and your judicious service and obedience to us is acknowledged. For we are satisfied with the work and benefit(s) [zvastakoy ew zogte] which to the present you have displayed toward us, the king, and toward the Aryan land. We want to dispatch you, with honor and very great glory, to your land. Only accept my will and look to the salvation of your souls. Turn from the road of ruin which till now you have been travelling like a blind person in the darkness. But should you Armenians, Iberians and Aghbanians think to do otherwise--as indeed, to the present you have held an erroneous faith--should [84] you stubbornly persist, then I shall regard your great benefit and labor as nothing. Rather, I shall wipe you out, with your women, children, and azg". [g48]

When the azatani of the three lands heard all these words about honor, the promises, and the death-threats from Yazkert, king of Iran, the others were silent for a moment. But then Vardan, lord of the Mamikoneans and the sparapet of Armenia, stepped forward fearlessly with bold intent and responded to king Yazkert before the entire multitude and said: "There are many members of the azatorear ("nobility") of these three lands [present] who are my seniors in gah and in age; and there are many who are lower than I. You, who are the lord of all, as well as all the Aryans well know of the labor and submission which I and each of these [nobles] have demonstrated to the present--labor and submission which servants must show to their lords and kings. There is no need for me or any of the others to familiarize you with each one's labor and service. As it was before, so now and hereafter I have resolved that were it possible for me to transform myself into many individuals, with more strength and enthusiasm than I presently have II would] give you my life and the goods in my tun, and exhaust myself for the lord of the Aryans and the land of the Aryans. But it is impossible to alter the faith which I learned from God, from my childhood, out of the fear of man. For I would consider myseli pitiful if I were to apostasize the just doctrine which is firm in my mind (and which I regard as correct), even though received from a man; let alone to betray the faith which I received and studied from the mouth of God because of the fear of man and [to seek] futile glory. May it not be so. My response is that I would rather die than [85] to live in apostasy, without God. As for the others who stand before you all, they are of the Christian order. It is enough for each one to answer that question for himself".

When the azatani from the three lands of Armenia, Iberia, and Aghbania heard the fearless response of the sparapet of Armenia, Vardan, and observed the king's extreme rage, they replied as follows: "May the shah excuse us for a few days to consult with each other and to make you an answer in firm unity. For replying to this matter concerning the salvation or ruination of souls is an eternal matter. It is not right to speak in your presence hastily or with uncritical minds about something which has become such a great issue. For what you seek is the destruction of our ancestral, patrimonial and familiar tradition and the forcible adoption of a faith which was accepted and liked neither by our fathers, nor by us". The king and all the nobility accepted these words, granted them time, and dissolved the atean. [g49]

27. Then all the naxarars who were from the three lands of Armenia, Iberia, and Aghbania assembled. They had doubts within themselves and took counsel to see by what strategems and design they could find a way out of the situation. After a few days of much anguished thinking, for the moment they accepted and confirmed that "There is no way of getting free from the trap which Satan, the wicked hunter, has set for us unless temporarily, under pretext, we do what they have commanded. Then each of us shall go to his land and either live serving the true faith of Christ which the most blessed doctrine of the champion Gregory and his son acquainted us with through the [86] renewed birth of baptism; or, leaving the land, each one may go to dwell in exile with wife and children convinced of and finding refuge in the word of the life-giving Savior Who said: "'When they persecute you in one city, flee to another" [Matthew 10.23]. But were we to think solely of our own salvation and resist the prince's impious orders, we would cause the eternal ruination of a limitless multitude of men, women, old and young people. Those who would be brought here would be made to serve completely their impious religion, from generation to generation".

Now despite the fact that some had decided upon this independent!y, and that the same people had counseled together morning and evening for a few days, nonetheless they did not dare to reveal the plan of their alliance to the general of Armenia, Vardan, lord of the Mamikoneans. They realized that he would be unable to accept and consent to such a plan, since the faith founded upon the firm rock of Christ he held unshaken in his soul. Yet they were unable to bear not revealing and relating to him all of this, for they knew that without him all of their plans and designs and deeds would be defective and impossible to fulfill. While they thought that they might be able to escape through deceit, as planned, and to win over the king and all the Aryans of the tribunal [zamenayn Areac' hraparakin] and that each one might return to his country, nonetheless they knew that their plan and proposal would be insufficient. For everyone observed and knew it fully from books [liov i groc' chanach'ein] that all matters of this sort had naturally been accomplished by the Mamikonean azg and with their participation [et'e amenayn irk' aynpisi gorcoy i bne yolov Mamikoneic'n azgaw ew noc'a miabanut'eamb eleal ein i glux].

[87] Thinking these things over, all the naxarars and sepuhs who were assembled at court went together to Vardan, lord of the Mamikoneans and general of Armenia. Revealing their strategem to him they related all of the reasoning behind it, and what they proposed to do. All of them added to this their beseechings and entreaties, saying: "Do not look upon us with astonishment. [g50] See first the specter of the wicked calamities which will befall countless myriads of people. Bear in mind the sighs of mothers, the sobbing of children and the old men and women led into exile and the terrible miseries that all of them would endure. Although the physical labor and death that all would bear would be heavy, bitter and worthy of tears, lsuch a fate is nothing compared to the physical and spiritual scandal and loss [they would face]. Nor is the impending danger of a transitory nature, for once plunged into the darkness of impiety, [the darkness] would thicken and adhere to our holy Church, people, women and offspring until eternity. Should you join in our strategem, if you are but able to convince yourself for a moment, we know that many of us shall find mercy, that all the churches of the three lands will not be ruined and that the entire population of the three lands will not be led into captivity. For the holy faith [of Christianity] will not be shaken to its foundations. And should it receive a temporary shock, it will thereafter stand firm and be made secure by the aid of the Omnipotent. This will certainly be the case if you, for a moment, will become diseased for our sake, since the most merciful physician, the Lord God will heal us with you".

When Vardan, general of Armenia and lord of the Mamikoneans, heard all of these words from the naxarars of Armenia, Iberia, and Aghbania, in no way did he want to hear or accept them or in any way [88] participate in the plan. On the contrary, greatly agitated he cried out to all of them: "May I not deny my Creator, either on a pretext or in actual fact before that impious and deadly [Iranian] people, because [Christ] will deny those who have denied him before the Father and the holy angels. God forbid that in thinking about the sorrows and grief of women, children, and azg, I should forget the precept that 'Whoever loves his wife and children more than me, is unworthy of me'. Rather, you who have come from the three lands--tanuters and sepuhs--are full of all strength and goodness because of Christ's mercy. For if, in the fine arts you excell in all knowledge [zi est azatut'ean aruesti araweleal ek' amenayn hrahangiw] and are recognized as prominent among the officers [i mej spayis] and among all peoples, in warfare and all types of bravery, you have learned the correct and just faitn from God by means of the blessed champion Gregory--who was like an Apostle--and his son. Each of you must answer for himself and may do as you think. But as for me, one among you, do not ask me to actually do what I am unable to even hear of". [g51]

When the multitude of naxarars from the three lands heard all of these words from Vardan, the general of Armenia and lord of the Mamikoneans, although they were plunged into unbelievable despair and were agitated, nonetheless, they could not entertain what had been proposed; knowing the great danger, [they sought] other means of entreaty. Gathering together, they summoned Artak the prince of Mokk' and urged him yet more, with tireless entreaties to sit and speak in [89] private with their sparapet, the lord of the Mamikonean tohm. He was a modest, intelligent and brave man, and Vardan lord of the Mamikoneans, liked Artak [and treated him] with special honor. Having consented to the Armenian naxarars' orders--to attempt to plead with and persuade [Vardan] with the utmost speed--Artak the prince of Mokk', did just that, [speaking with Vardan] as he was charged, sometimes alone, sometimes with the Armenian nobility. [The nobles] did not cease saying the same things and making the same entreaties to [Vardan], day and night for many days. Urging on the rest most persistently and restlessly was the bdeshx of Iberia, Ashusha, an intelligent and prudent man whose wife was of the Arcrunid azg.

Her sister was the wife of Vardan's brother, the great sepuh of the Mamikoneans [ew uner kin yazgen Arcruneac', zk'eni meci sephin Mamikoneic', eghborn Vardanay], The afore-mentioned Ashusha further exhorted the entire multitude of the naxarars of Armenia and Artak, lord of Mokk' to tell all of this without delay to Vardan, general of Armenia. Nor did [Ashusha] himself desist saying the same thing [to Vardan]. He argued tirelessly, constantly pointing out to him that his refusal would cause extensive ruin for the three lands; while his acceptance and cooperation would result in the salvation of many people and the expectation of personal repentance.

When the naxarars and sepuhs of the three lands realized that the will of Vardan, the sparapet of Armenia, was unmoved and that he did not accept their exhortations and entreaties, they were obliged to bring and present him with proverbs from the Bible, appropriate for [90] the situation. This was done by those who were more learned in the Scriptures of the holy Church. Treating [Vardan] as a learned and informed man--he was extremely well acquainted with doctrinal writings, having been taught and advised by his grandfather, the holy patriarch Sahak--they reminded him what the blessed Paul had written about the Creator: "He who knows not his sin, sins against us". [They also cited]what Paul himself had written in the letter to the Romans. "Consent", they said, "and be the one who [g52] curses and makes proverbs about us. You are not greater and more just in faith than the blessed Apostle of Christ, Paul. But the Armenian, Iberian and Aghbanian people are more numerous than the crucifying Jewish people".

When the senior tanuters and sepuhs of the three lands aired so many words of this sort and made such fervent entreaties before Vardan, the general of Armenia, they then brought the holy Gospel and all of them placed their hands on it and swore: "If only on a pretext you will but temporarily consent to what the king has said, and free us from the attacks of the enemy who has set this trap for us, we shall hear and obey everything that you say, giving our lives for the blessed covenant, and shedding our blood for the salvation of the entire land. Should it happen that we choose to leave the land and all of our belongings and flee into exile with our women and children, we will gladly accept poverty and mendicancy. Let us only be spared this anger. Should someone weakly violate this oath and treacherously withdraw from the vow [made] on the holy Gospel, and withdraw from the alliance of this multitude--as did Judas, who quit the band of blessed Apostles--may he, without repentance and forgiveness, share [Judas'] fate, and be betrayed to the inextinguishable fires which [91] God has readied for Satan and his accomplices. May everlasting vengeance be sought from such an individual and from those who ally with him for whatever damage, captivity and agitation to befall the three lands. As for the good and useful steadfastness which the Savior Christ has endowed many souls of the three lands, may it be the remaining legacy for the eternal salvation and pardon of your soul and of your azg, for your temporary acceptance of us".

When Vardan, the general of Armenia and the lord of the Mamikoneans, heard all of these words from the mouths of the azatani of the three lands, and saw how all of them had sworn and sealed an awesome oath on the holy Gospel before them, with tears streaming down his face he agreed on a pretext to temporarily be wounded [in the faith] for the sake of the three lands and the multitudes of men and women inhabiting them.

28. Thus united, they all agreed to fallaciously implement the king's order. Going to the fire-temple, some of them--but not all--on pretexts and not sincerely, bowed their heads to that futile worship. Yet others, even though they knew about their eternal downfall, nonetheless, desirous of worldly glories, exchanged the glory of [g53] incorruptible God for the corrupt and transitory life of this temporal world.

When the king of Iran and all the court grandees and mages saw this, they offered their gods diverse gifts with great delight. That day they held a great celebration of joy believing that an unshakable foundation had been laid for their kingdom, and that [92] thereafter they would dwell in peace, without fear of all enemies. Then were the tanuters and the sepuhs of the three lands of Armenia, Iberia, and Aghbania dressed and adorned in royal clothing. They were, moreover, all supplied with many and diverse sorts of gifts and honors, villages and fields in accordance with what suited each one [est iwrak'anch'iwr uruk' pitoyic']. After saying farewell, each one hastened to his own land. They had been given a multitude of false vardapets, called mages [zor ew mog anuanen], and exhorted to study the ridiculous teaching with its grumbled, mumbled words which resemble the rattling of snakes and the growling of stomachs. They were ordered to set up schools of deceit across the land, and to instruct everyone, men and women, in the teaching of the mages.

Those who had accepted [Zoroastrianism] were delighted to take the multitude of mages along with them. Then they went to bid farewell to king Yazkert and to the grandee nobility of the court, each [of the Caucasian nobles] offering false praise and deceitful thanks according to his mental capacity at the moment to the king, all the Aryan nobility, especially to the wickedly poisonous Mihrnerseh. The thrust of their thanksgiving was as follows: "All kings who sat on that throne before you, your ancestors, liked us and cared about our condition, that it be flourishing [hogalov zmer shinut'iwns], and about material benefits. But you have demonstrated even more affection toward us, for you thought [93] to acquaint and grant us eternal life. And if we served your ancestors with all enthusiasm and willingness, doing everything they ordered us, everyone should offer service to you not as though to one individual, but as though serving many individuals made into one [? isk k'ez amenayn anjin part e och' ibrew zmi anjn spass matuc'anel, ayl orpes zbazum anjin zmi anjn arhnel...], tirelessly serving your beneficial realm day and night since you swiftly worried over the salvation of our erring souls".

Thus did each person give praise saying more or less the above, as he was able. Then they were silent. Now Vardan, the sparapet of Armenia and lord of the Mamikoneans had chosen his words without recourse to pretexts and spoke the following words sincerely, as the king and the entire multitude of the Aryans were being praised: "All of you well know about the submission and labor [zhpatakut'iwn ew zvastak] shown to [g54] this court and to your realm by my ancestors from the time we had been ranked in your service [i zhamanake yorme hete kargeal emk' i jer carhayut'iwnd]. Thus there is no need for me to acquaint you with the events one by one, since you know them better than I do. Despite the fact that I am much less than my ancestors, nonetheless, to the extent of my ability, I have resolved to satisfy you with upright labor. Wherever I have accomplished something at your order, your [94] military commanders and my comrades have seen the work and labor I have performed by my strength. Though what I have accomplished has not been worthy of renown or praise, hereafter with God's help, I will endeavor to do a deed with such strength and power that its fame will be related not only before you Aryans, but at the emperor's court, and among other people forever".

It was as though graced by God that Vardan, sparapet of Armenia, and lord of the Mamikoneans said these words which announced the championship of God for centuries until eternity. When the king of Iran and all the court nobility heard such thoughts being expressed, they were astonished, and thanked him greatly praising him and expressing their satisfaction. For God concealed the promise which Vardan, sparapet of .Armenia, pledged to achieve to acquire great renown, for which God bestowed upon him the reputation of a champion for eternity.

When all [of the nobles, from the three lands of Armenia, Iberia, and Aghbania had said farewell, taking the divisions of the multitude of mages [arheal end ink'eans zdass bazmut'ean moguc'] along, they returned to their lands. On the road they reaffirmed that same sworn oath made on the holy Gospel many times. Bidding one another goodbye, each one went to his own land in order to inform others in time, in accordance with God's permission [azd arhnel mimeanc' i zhamanaki est Astuacoy hramanatarut'eann], about [95] requirements for the deeds they planned to implement. However, the king of Iran, Yazkert, had not released the bdeshx of Iberia, Ashusha, and the two sons of Vasak, prince of Siwnik', Babik and Amirnerseh [The editors, p.55 n. 29, suggest an emendation to Atrnerseh] along with the other Armenian naxarars. [Yazkert] was suspicious and took this precaution because of the obscurity of earlier events [hayelov i yarhajikay irac'n anyaytut'iwn` kaskaceal zgushac'aw].

29. The Armenian tanuters and the sepuhs with them reached the land of Armenia. Among them were those who were well and those who were ill, alive, but half-dead. Those who were not well could not see the radiant arrival [awaiting] those who travelled such a long journey yet were able to remain well [Ard` ekeal hasanein tanuteark'n Hayoc' handerj sephok'n or end ink'eans` yashxarhs Hayoc', oghjk' ew och' oghjk', kendani kisamerhk'. ork' och'n tesanein est yarhaj lusawor ekic'n oghjamb yaynpisi herhawor chanaparhe]. Divisions of Christ's clerics came before them bringing along the symbol of the life-giving Cross and the relics of the blessed Gregory (who was like an Apostole), singing psalms which, thanks to the Holy Spirit, the prophet David had sung, and which they themselves [i.e., the returning nobles] [g55] had at times sung, singing louder than the clerics with heavenly delight. But on this occasion one could hear the sounds of weeping [96] and moaning, cries of lament and shrieking. Anxious children fled terrified from their fathers' arms, frightened that a transformation had occurred, not considering [their fathers'] appearance to be the same as before. They quickly looked at their mothers' faces which were constantly grieving and streaming with tears. As a result, the children also began to cry, and no one--dayeak or instructor [och' ok' karer lrhec'uc'anel i dayekac'n kam i dastiarakac'n]--was able to quiet them. When those who had apostasized on pretexts and not actually saw this, they immediately wanted to draw swords and put them to work. They preferred immediate death to seeing such disasters and enduring them. As the psalm says, the supper of joy which they were eating turned into ashes and their drink was mixed with tears [Psalms 101, 10]. For no one wanted to sit at table with them neither, woman, child, azat, servant, or attendants [och' azat, och' carhay ok' ew och' spasawork'].

One could see then how all of them split away and separated from each other. As the sweet and agreeable word of the true Savior Christ said: "There are other sheep that are not of this fold. They too must be brought here so that there shall be one flock, one shepherd" [John 10, 16]. [97] Indeed God did unite [the sheep] and fulfilled what had been said, but they were unexpectedly attacked by the enemy, dispersed thoroughly and became as a flock lacking a shepherd. For all of these reasons there was mourning and sobbing [sug arheal kocein] by the senior azats' women and by widows in the squares, by young newly-married women and princesses in their locked halls and by nuptials in their chambers [mankamard arhnakanayk' ew oriordk' i srahs drhnap'akeals, harsunk' i seneaks]. The blessed bishops with the honorable priests and Church covenant, the old, the young, and the entire multitude of the people, cried out and wept in the house of God. And there were streams of blood caked on all the faces of the orthodox people.

Now the brigades of mages hurriedly compelled [people] to carry the fire into the temple of the Lord's holiness, to build atrushans in other renowned and attractive places, and to appoint bearers of wood for the insatiable fuel needs of the false-god. [The fire], which devoured [the wood] without rationality gave no favor to those serving it, and when the bearers [of wood] took out the spent charcoal, their licentious faces were tormented with ashes.

[98] 30. Now when Vardan, lord of the Mamikoneans and the sparapet of Armenia, saw all of this wickedness he summoned his entire family, brothers, azats, servants and the entire multitude of his own court, [g56] and began speaking to them as follows: "I did not apostasize my Creator and lord Jesus Christ either voluntarily or out of fear.God forbid. Nor did I repudiate the doctrine and faith of the holy Gospel which my honest grandfather, lord Sahak, taught and inculcated in me. Rather I erred for a moment, making pretexts until the present hour, for the salvation of all of you, so that being with you I might repent and live. For I have learned and remember the preaching of the holy prophets, that: 'I do not desire the death of the sinner, but his conversion and life' [Ecclesiastes 18, 23]; or as the Holy Spirit says in another passage: 'In returning and rest you shall be saved' [Isaiah 30, 15]. Now in exchange for having abandoned Him temporarily, for your sake, I would abandon totally all of these worldly goods. Should any of you find it possible to share my intention, despising all the futile possessions of the land, then together with you for the name of Christ, I will choose to go into exile".

When Vardan had said all of this to the family of his tun [end entanis tann iwroy] his venerable brother Hmayeak replied as follows: "Hurry and do as you planned, and do not delay, for no one can answer for himself for [99] even an hour. If we live, it is because of God. So let us not dread the day of our death, since no one can escape it, should it come sooner or later. Should we dwell in poverty or exile, only let us be succored by Him and let us take pride in His name every day. Let us only cast off from ourselves the name of apostasy and mix with the flock of Christ, and we will bear willingly all sorrows which we encounter--hunger, the sword, or in exile, mendicity and death".

Thus in unison did they scorn all the futile splendor of this world, considering it nothing. Rather, together with those of their court and family who agreed with them they hurriedly decided to go to the areas of Byzantine authority where they could live together in hiding, or could disperse here and there. They arrived at a villaged named Aramanay located in the state [nahang] of Bagrawand, bordering Basen and Tuaracatap', where they wanted to rest for a few days and where they watchfully prepared to set off in haste.

Now suddenly Vasak, prince of Siwnik', who was the marzpan of Armenia at the time, and all of the tanuters and sepuhs of Armenia became informed about the plan and departure from the land of Armenia of Vardan, the great sparapet of Armenia and lord of the Mamikoneans together with his brothers, court and entire equippage [dramb ew amenayn axiw]. [g57] They were [100] dismayed and frightened. All who were concerned with their personal salvation realized that they were completely lost and that it would be impossible to escape from the evil facing them. For all of them knew that without the leadership of that [Mamikonean] azg, no deed or work had been accomplished. Vasak, the prince of Siwnik', held counsel with all the tanuters of Armenia and the senior sepuhs and persuaded all of them to his belief, that: "We must immediately send select priests and senior tanuters of Armenia after Vardan Mamikonean, Armenia's general, to turn him back with their entreaties. For without him, all of our hopes and plans will come to naught".

Then Vasak, prince of Siwnik', wrote a letter, signed it with his seal-ring, and ordered all the senior tanuters of Armenia to write letters and to seal them with their rings. He also had the sealed Gospel of the covenant brought forth. Then Vasak, prince of Siwnik', selected the following men, entrusted them with all the letters and the Gospel on which the oath had been sworn, and sent them as emissaries after [Vardan] . Among the venerable priests were:

the presbyter Ghewond and
the presbyter Eremia from Nor k'aghak' [Vagharshapat]
the presbyter Xoren from Mren;

among the senior tanuters of Armenia were:
Arshawir, prince of Arsharunik'
Hmayeak, prince of Dimak'sean, and
Gazrik, prince of Abeghean.

They caught up with [Vardan] and those with him at the afore-mentioned village of Aramanay.
[101] Giving notice, they entered and related to the venerable Vardan, lord of the Mamikoneans and sparapet of Armenia and to his brothers Hmayeak and Hamazasp, the reason for their speedy pursuit of him, the counsel, words and vow which had occurred among all the Armenians with the concurrence of prince Vasak of Siwnik'. They brought that Gospel of the covenant before the venerable Vardan and his brothers. They also presented him with the letters of Vasak, lord of Siwnik',and of the other Armenian azats, bishops and sepuhs, as well as with a summarized message of all of their words: ''You, chief [du awagik], together vrith your brothers and believing family who have thought to save themselves with you, have escaped. But all of us will be ruined with eternal destruction. For without you neither we nor our sons shall ever find salvation and life. But as you have taken care to protect your own, do not abandon such a multitude of souls to be destroyed. For there are many of us who are of your blood and mingled with your azg [k'anzi emk' ast bazumk', ork' ew azgaxarhn ew ariwn jer emk'] . Let us too be crowned by Christ, as you are striving that only your own folk be crowned".

Now when the blessed sparapet of Armenia and lord of the Mamikoneans, Vardan, and his venerable brothers heard all of these words from the delegation of priests [g58] and naxarars which had arrived, and when they saw the holy Gospel of the covenant, and read the letters of Vasak, prince of Siwnik', the marzpan of Armenia, and each of their comrades, [Vardan] replied with the sentiments shared by all of them: "My brothers, family and I consider it the most important thing in the world [102] that we choose and find salvation for our souls. We have learned and firmly hold to that unshakable belief that "'What does it benefit man if he gains the whole world but loses his soul; and what can a man give in place of his soul?" [Mark 8 36-37] We do not merely seek benefit for our own souls, but would rejoice in the salvation of others' as well. Nor is it that we are fleeing out of fear of the sword. Anyone familiar with our azg would know that this could never be the case. All of you Armenians accurately know from historical writings [gitek' stugut'eamb i patmut'ene groc' ] and from listening to your seniors, that this tohm has always fought with its life more for the well-being of our comrades than for ourselves. However, recalling all of your treacherous duplicity which you always displayed toward our ancestors, we have departed to escape. As you have always placed us in straits and yet held yourselves aloof, it has been our azg alone which has faced the great sorrows and death. But no one of our azg has stood opposed to the blessed and heavenly call of the Gospel, nor do we wish to. God forbid. You who stand behind it, as well as you who are of two minds must realize that the holy Gospel knows everyone and judges each one according to his deeds".

31. When the blessed Vardan, lord of the Mamikoneans and sparapet of Armenia, had said this, with the support of his venerable brothers and dear ones, the Mamikoneans returned to their comrades in the Armenian army. Having come to unity, a multitude of them did not desist from the counsel of the blessed sparapet of Arrmenia, Vardan, [103] but celebrated [mass] with priests in their homes. Others celebrated mass with a host of clerics at his court. Many hastened there, day and night [? Ew ekealk' i miabanut'iwn bazmut'eann och' arhnein dul ew dadar xorhurdk' ew srboy sparapetin Hayoc' Vardanay` lok miayn arhtnin katarel k'ahanayiwk' ew ayl bazmut'eann pashtoneiwk' drann iwroy zpashton kargeal zhamuc'n]. [Vardan], sharing the sentiments of all the Armenians, longed to go to Church. But although he was bothered by not going, nonetheless he willingly abstained, enduring the situation for awhile concerning himself with the needs of his comrades, the needs of his House and himself. He was especially concerned about Ashusha, the Iberian bdeshx, and the sons of Vasak, the prince of Siwnik', whom the Iranian king, Yazkert, had kept at court. The holy Vardan regarded the situation not with a view to advancing his cause, for he was not thinking about achieving a reputation for victory. He longed to shed his own blood for the flourishing covenant of [g59] the Church. But as a virtuous person he was aware that as a result of [untimely provocations, the hostages] might be subjected to wretched acts by the king, and be injured.

However, Vahan, prince of the Amatunik', did not leave alone Vardan, the general of Armenia. Rather, sometimes himself, other times by means of other people he was urging that the condition of rebellion be made known. He made it appear that he was concerned only about the salvation of souls, though in fact, he was not much concerned with this. Although he spoke about quickly announcing [the rebellion], he was actually thinking about a remaining previous grudge that he Vahan, lord of Amatunik', and Vasak, prince of Siwnik' had against each other.

[104] According to his heavy calculations [Bayc' est canr xohakanut'eann iwroy hayec'eal nkater, t'e...], he reasoned that either Vasak, prince of Siwnik', would not agree to rebell, and would [therefore] be killed by his own comrades, dying an unworthy death; or, if he agreed to rebel because of the danger [kam t'e hawaneal arh vtangin apstambel`], his two sons were detained at court. They might evilly be put to death, or else, after living through heavy fetters and long imprisonment, be mercillessly tortured. But that holy man of God, Vardan, lord of the Mamikoneans and the general of Armenia, did not put confidence in words, but rather, was concerned about his comrades, and wanted to display heroism. Thus did the springtime pass, until the heat of summer approached. When the warm months arrived, the entire multitude of Armenians went to the cool places, to the district of Caghkutn close to the secure stronghold which is called Anggh. They made these places their camping grounds and remained there during the hot weather.

32. Now when the mages (whom the Armenian naxarars had brought with them from court to be teachers) saw that they and their faith [ink'eank' ew orenk' noc'a] were despised, they hurried to secretly write to the court about the rebellion. For the naxarars' wives, whom the mages thought to instruct, were repulsed at their very sight. Furthermore, [the parents] constantly ordered the instructors [dastiarakac'n] of their sons and daughters not [105] to send them [to the mages]. The men who had pretended [conversion to Zoroastrianism], to let it appear that they had apostasized, did not allow these false vardapets to even eat bread in their presence, and as a result [the mages] circulated around hungry. They did not dare to flee outright, yet remaining there was risking death and destruction.

Now when Vardan, the sparapet of Armenia, learned that the matter of the rebellion had been greatly noised about and that very great harm was being done by indifference [ew i kari heghgaloyn mecamec gorcein vnask'], he held counsel for many days. He assembled the honorable bishops, notable priests and senior tanuters of Armenia, and the sepuhs. But to that time they did not want to reveal their words to Vasak, Armenia's marzpan. They realized that it was not only [a question of] the man's sons which had halted his turn to salvation, but his very intentions, those of a [g60] glory-loving denier of God. The venerable Vardan then said openly to all of them: "How long shall we countenance hiding the truth and suffering ruin? News [of the intended rebellion], has spread about everywhere. Rather, let us go about in the full light of day, and be known as the sons of light".

Now a certain individual named Zandaghan from the Ostan house [Mi omn yOstaneay tanen: "ostaneay -nik: of the royal family, of the court, nobleman"], a putrid seed, who had done numerous unrepentant wicked things in his lifetime, heard from some people what the Armenians were planning. He immediately went and informed Vasak, whom he resembled. When the [106] senior naxarars of Armenia were informed of his treacherous words they denounced him, seized him in the village called Arcak, took and bound him at yet another village named Berdkunk' in the same district of Bagrewand. Not many days later they slayed him by lapidation, [a deed ] befitting his impious acts.

Then all the Armenian tanuters, sepuhs, bishops, the entire multitude of priests and laity openly and unitedly assembled by the venerable sparapet of Armenia, Vardan, lord of the Mamikoneans. All of them, in accordance with the Biblical injunction, hurried with Vardan to see Vasak, prince of Siwnik', the marzpan of Armenia. They revealed their unanimous counsel to him. Although [Vasak] tried to dissuade them, first because of his sons who were [hostages] at court; and secondly because his entire life was always inclined toward evil concerns, nonetheless [the rebels] did not permit his thoughts to wander to and fro. And, although he did not want it, despite this, he was forced to agree to unite with them. Then the naxarars of Armenia commanded the holy bishops and priests to bring forth the Gospel of their blessed covenant. The entire multitude of azat and non-azat troops, with Vasak, prince of Siwnik', and all the tanuters and sepuhs swore [on the Gospel] and reconfirmed their oath. Those who had not sealed the oath with their rings previously, did so then. Then all of them, men and women united, the entire multitude, lifted their hands to Heaven and cried out in joy:

"We confess our belief in You, holy Father, creator of Heaven and earth, of the visible and invisible, and in Your Only-Begotten ,Son, our Lord, Jesus Christ, and in the life-giving Holy Spirit and in the unity of the inseparable and indivisible Trinity. You are [107] the sole God and there is none but You. Because of Your love of humankind, for the salvation of the world, in the last days, You bore one of the holy Trinity through the blessed virgin Mary and bearing all torments with Your body which You created from a holy and divine virgin [? i vaxchan awurc's mi i srboy Errordut'ened cnar i surb kusen Mariamay, ew zamenayn karis barjeal k'oyin marmnovd, zor i surb ew yastuacacin kusen arher], You were taken and affixed to a wooden cross. By shedding Your holy blood You freed the world from serving accursed [g61] sins. You died, were buried, arose, and went to Heaven. You gave a joyous promise that all who confessed You as the true God, king of kings, and lord of lords would be taken to You. And we testify to and confess You as God of gods, lord of lords, God the atoner of our sins--we who have apostasized and regretted it, we who are guilty, and sought your mercy, we who have fallen and [now] stand erect. Accept us as the apostate son who sold and soiled the garment of holy baptism with which you clothed us when we washed in the baptismal font--[as people, who with dissolute impiety have fallen into the mud of apostasy, like a herd of pigs.

"And now, again, we beseech Your true heavenly Father, saying 'We have sinned against Heaven and against You. Grant us forgiveness for our sins through the intercession of the illuminator Apostles and the labors of the blessed champion Gregory who resembled [the Apostles] and was their coworker. Clothe us in our former robe, clear our feet of the impediments of evil with which the enemy has pierced us and made us lame. Put on our feet shoes of preservation, [108] of the holy Gospel. Place on the finger of our right hands the ring engraved with Your Cross, by which all of our limbs are sealed and which causes Satan to flee from us in terror. Just as You shed Your holy blood for sinners, to save the guilty, grant that we may shed our blood for this confession and for the pardon of each of our sins. And should anyone stray from the oath of this covenant, may he be seen as an oath-breaker, and having quit our alliance, may he go outside with Judas, who was spurned and expelled from the band [i gnde] of holy Apostles, and may he stand on the left, without any pardon. And may a frightful roar be heard from You on the day of requiting, saying: 'Go from me, ye accursed, into the eternal fire which is readied for satan and his satelites'".

When the entire multitude of men and women united recited this complete confession of blessing and curses in a loud voice, the entire land shook from the cry of the troops of the multitude. All the words of faith of the covenant were written down and sealed, first with the ring of Vasak, prince of Siwnik', and then with the rings of all the tanuters of Armenia and the senior sepuhs. Taking an oath on the holy Gospel, they gave it to the venerable bishops and [members of ] the senior priesthood who were present. Doing all of this as described, with great delight and singing spiritual songs they went to the house of the Lord where they worshipped the one and only true God. Full of emotion [li anjkov] and with long, tireless genuflections [109] they prayed.

When they were finished praying, the multitude of rhamik troops headed to the fire-temple [i tun moxranoc'in], not awaiting the command of [their] seniors. Taking the receptacle of the fire [arheal zkrakarann], they extinguished it with water. According [g62] to the false vardapets of the Iranians, fire and water are brothers; but the embrace was more inimical than brotherly. They ordered that the multitude of mages should be carefully held for a day. The next day, at sunrise, in the village called Zarehawan, [the rebels] put some of them to the sword.

33. When all of this had been done in the order I have described, [the Armenian rebels] remained there for the hot weather season. Then they hastened to descend to the district of Ayrarat, for they had heard that Mihrnerseh, the hazarapet of the Aryans had arrived at the city of P'aytakaran where he formed a brigade and dispatched it to Armenia via Aghbania. The Aghbanian azats who shared the covenant with the Armenians [uxtakic'k' ein Hayoc': "co-oath takers with the Armenians"] had to quickly rush to them and then back to Aghbania to fight [the Iranians] in battle.

When [the Armenians] had come to the district of Ayrarat and heard this news from the region of Aghbania, Vasak, the prince of Siwnik' compelled the venerable sparapet of Armenia, Vardan, lord of the Mamikoneans, to go and engage them with a brigade. On pretexts [110] [Vasak ] himself managed to stay where he was. He said: "I will remain ready here. Perhaps the malicious Miihrnerseh has something else in mind to inflict on us". Now Vasak was creating a path of deceit in his heart, and had as associates other God-betraying men who shared his beliefs, from the azats of Armenia. But the venerable sparapet of Armenia and lord of the Mamikoneans, Vardan, said to Vasak, the prince of Siwnik': ''Let us now do as we planned to, and dispatch to the emperor those men we want to send. After that, I will do as you command, without delay". In order to quickly achieve his ends, [Vasak] agreed to implement the words of Vardan, the venerable sparapet of .Armenia.

Then immediately, letters were written to the emperor, to all the nobility at the Byzantine court, to other princes and lieutenants, to the bdeshx of Aghjnik', and to the prince of Angegh tan, to Cop'k', Hashteank', Ekegheac', and other princes of every place, as well as to the great sparapet of Antioch. All of this correspondence was sealed first by Vasak, prince of Siwnik's own ring, followed by [the seals of] all the tanuters of Armenia. [The group] readied to travel to Byzantium consisted of Vahan, the prince of the tun of Amatunik', a learned and sagacious man, the blessed sepuh Hmayeak, brother of the venerable general of Armenia, Vardan, from the Mamikonean tohm, and the venerable Merhuzhan, brother of the blessed Aghan, from the Arcrunik' tohm. The correspondence was entrusted to them by Vasak, prince of Siwnik' and all the naxarars of the land of Armenia. They travelled to the emperor and all the above-mentioned nobility of Armenia. [g63]



Continue

Return to Historical Sources Menu

Return to History Workshop Menu

Return to Main Menu