35 GHP, T'ught' [Letter] p. 188. See following note.

36 Ghazaray P'arpets'woy patmut'iwn hoyots' ew T'ught' arh Vahan Mamikonean [Ghazar P'arpets'i's History of Armenia and Letter to Vahan Mamikonean] G. Ter Mkrtch'ean and St. Malxasean, ed. [Tiflis, 1904] II. 29 p. 56. Hereafter GHP. [Since the publication of this article, an English translation of Ghazar's History made by the present writer has been published: Ghazar P'arpets'i's' History of the Armenians (New York, 1985).

37 Ghp, II. 36 pp. 65-66.

38 GHP, II. 36 p. 67.

39 GHP, II. 45 pp. 77-78.

40 GHP, II 53 pp. 93-94. Apparently, the naxarars were imprisoned for some years in the city of Nishapuhr (II. 60 p. 108), though their children were at liberty in the same city (II. 58 p. 105). According to P'arpets'i, the captives returned to Armenia in the "sixth year of [shah] Peroz (464/65)," III. 61 p. 110. It is quite interesting that Ghazar also uses the term dayeak to refer to Iranians, apparently confirming the existence of this institution among the fifth century Iranians: "In the same year of his reign (459) [shah Peroz] dispatched Yezatvshnasp, his 'foster-brother' (dayeakordi) whom he was especially fond of, and commanded that the Armenian naxarars be freed from bondage and that stipends be allocated for them at Hrew. He said: 'Let them remain there with the cavalry and do whatever work Yezatvshnasp's father Ashtat [the shah's dayeak], says and can observe them doing.'" II. 60 p. 108. See note 5 above. On the complicated question of "guardianship" in Iran, which apparently moved dayeakut'iwn from the realm of customary law to precise legal formulation, see Sasanidskii Sudebnik. Matakdan i hazar datastan [The Sasanian Law Book. The Book of a Thousand Judgements], A. Perikhanian, ed. and trans. (Erevan, 1973).

41 GHP, III. 59. p. 107. On the office of hazarapet see J. Markwart, "Hazarapet", Handes Amsoreay (1898), pp. 316-20.

42 GHP, III. 62 p. 111.

43 See note 35 above.

44 GHP, III. 77 p. 142.

45 GHP III. 79 p. 145.

46 GHP, III. 81 p. 149.

47 GHP, III. 83 p. 151.

48 GHP, III. 96 pp. 175-76.

49 Among these references are: (1) a letter dating from the early seventh century (608/9) in which the Armenian Catholicos Abraham wrote to to the Caucasian Albanians that they should avoid contact with the Iberians (Georgians): "...do not commune with them, do not pray with them, do not eat or drink with them, do not [establish relations of] friendship or dayeakut'iwn (mi i barekamut'iwn, mi i daekut'iwn...)", Girk' t'ght'ots [The Book of Letters (Tiflis, 1901), p. 194;(2) an inconclusive phrase in the work of Anania Shirakats'i (615-690?0) which calls the moon "dayak ew snuts'ich busats' (the dayeak and nourisher of plants)", Anania Shirakats'i, Tiezeragitut'iwn ew tomar [Cosmography and the Calendar] (Erevan, 1940) p. 43; (3) a few dubious references in the early eleventh century compilation by Movses Dasxurants'i, called the History of the Caucasian Albanians [English trans. by C.J.F. Dowsett (London, 1961)]. This work, which was based on authentic earlier sources also mentions dayeaks in the seventh century (e.g.: II. 12, II. 13, II.14) and early eighth century (III.11); (4) an entry in the twelfth century Penitential of David of Ganjak, C.J.F. Dowsett, trans (Louvain, 1961), #20, p. 18: "Concerning those who feed the children of infidels at the breasts", which describes women wet-nurses rather than the institution of dayeakut'iwn which is the focus of this study..

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