[161] The human race, subject to many
delusions and illusions, because of lust and impropriety, has
sought refuge in its deeds. The powerful, tall, giants who could
not be withstood or competed against, styled themselves gods.
Some, fortified with towers, regarding their height as impregnable,
did not want to taste from the cup of the Lord's goodness--resembling
the foolish builders of that first structure which was built with
great difficulty but easily demolished; or like the residents
oi Jericho, who, because of the fortification of towers, did not
consider themselves Caananites and did not think that the right
hand of the Lord ruled them too, or that the sword of the Omnipotent
would near them. For it is the Lord who builds and destroys, makes
strongholds tremble [g133] and lofty towers collapse. The tower
on the mountains of Lebanon which David built and fortified with
swords and shields against Damascus, did not withstand Solomon's
adversary Eder, nor did it impede his attack, because the fortress
is holiness, while the choice wall, is pious action.
Now let us return to our former narration.
Let it not be considered few or insignificant the sins of those
who will not repent or regret, or who fail to see the punishment
[162] of people close to them and neighbors--punishment which
occurs according to the crime[s committed]. The cypress must weep
for the pine, the buck-thorn for the olive, because it is not
that all upon whom the Tower collapsed, according to the Lord's
command, were without distinction worthy of death, but rather
that kin and others understand the sins, while those at a distance
learn from them and take care. The calamitous events which took
place regarding Arcn had not occurred long ago, nor had much time
passed that they became clouded over (=corrupted). Many had witnessed
them with their own eyes and had no need to listen, for many districts
and cities had been saved from that raiding. However, they revolted
and rebelled not against mankind, but against God Who levels to
the ground those lofty towers and transforms secure cities into
mounds of earth. [The people] did not understand or remember the
Lord's dread and threats, nor the dregs of His rage and wrath,
[Whose cup] He lowers for sinners to drink from. They considered
[that cup] empty. [This was] especially so for the fortress of
Ani and her daughters surrounding which had learned arrogance
even more, and clapped their hands against Heaven; while God moved
the king of Persia to come in His place [g134] and to see what
was [163] going on there. There was warfare in the country of
Armenia for [the Saljuqs wanted to] enlarge their holdings and
rule the borders of the other (=Byzantine) kingdom. This transpired
in 513 of our [Armenian] era (=A.D. 1063/64).
Now the [Saljuq] king came with many
myriads of armed troops and entered our land, spreading dread
and terror among those far and near. He trampled on and overturned
many lands until he reached the city [of Ani] which had reached
the limit of sinfullness. He pitched his tent opposite the city
of Ani and spread his army throughout the breadth of the country.
He tried and devised stragems to dest:roy that [city] gate of
iron and the locks of copper which opposed his kingdom, but because
he grew disheartened because of the fortification [of the place],
although the battle was growing more intense, he wanted to depart.
He did not know that the Lord had implanted discord, disunity
and chaos between the guards and the princes. Just then, [the
guards] leaving off fighting, took to flight; and, confused by
fear, no one looked with concern upon his relatives or important
friends. Rather, each was seized with fright. When the armed [Saljuq]
troops which were fighting outside saw this, they made way over
[164] the wall, and poured into the city like the foaming billows
of the sea. Putting the Persian sword to work, they spared no
one. Now the multitude of men and women applied to the kings'
palace (yaparans t'agaworac'n) as if they could save themselves
there, while others fled to the stronghold called Nerk'i (=Inner)
fortress. As for those who were holed up within the city, when
the enemy saw that they were unprepared, lacking fighting men,
food or drink, [the Saljuqs] surrounded them and terrified them
so much that unwillingly they came forth. [g135]
One could see there the grief and calamity
of every age of humankind. For children were ravished from the
embraces of their mothers and mercilessly hurled against rocks,
while the mothers drenched them with tears and blood. Father and
son were slain by the same sword. The elderly, the young, priests
and deacons also died by the same sword. The city became filled
from one end to the other with bodies of the slain, and [the bodies
of the slain] became a road. From the countless multitude of the
slain, and from the corpses, that great stream which passed by
the city became dyed with blood. Wild and domesticated beasts
became the cemetaries [165] of those corpses, for there was no
one to cover over the bodies of the slain with the needed earth,
no one to bury them. The lofty and beautiful palace was burned
because of the injustices committed within it, while all [other]
structures were transformed into mounds of earth. The usury and
treachery there ended.
This is the fate of unjust cities which
are built with the blood of others (areamb otarac'), are
made luxurious by the sweat of the bankrupt, and which fortify
their homes with usury and injustice, having no pity for the poor
and indigent, They expect only pleasure and comfort and do not
withdraw from foul activities. Rather, they are drunk from the
desire which has seized hold of them. What becomes of such when
the anger of the Lord strikes? They wither and are destroyed,
like wax in fire, be they kings or be they princes, as we have
seen from what has been narrated. But the king of Persia, having
ruled over numerous districts, returned to his own land with inestimable
booty. [g136]
Now there is no need to record or narrate
in writing incomprehensible or extremely difficult matters since
no one has imposed such a task upon us nor demanded it of us.
Nor are we capable of such. Therefore, many important accounts
included among such categories, we have omitted, leaving them
to [writers] more eloquent and intelligent than we. Perhaps someone
may request it of them, and [perhaps] I am encouraging the capable
to undertake [such a task]. However, since omission of an account
of the war between the two monarchs would damage [this history]
not a little, we regard it as necessary to dispense with such
a great event [even if only] in an abbreviated fashion.
King Diogenes [1068-71] was more or
less the sixtieth monarch after Constantine the Great, according
to the enumeration of kings. When he saw that the king of Persia
had taken not a small part of his kingdom, and had put to flight
the Greek lieutenants (zkoghmnakalsn) and taken back to
his own land great booty and many captives, [the Byzantine emperorj
ten years later decided [167] to make war, in order not to appear
unmanly and frightened, and in order not to leave to posterity
a bad impression of himself. With arrogance and in great rage,
he crossed the sea, as though traversing the land. Halting in
Biwt'ania, he assembled a countless host, for yet did he possess
a broad and extensive kingdom whose borders stretched from the
vallies of Phoenicia (where the great [city of] Antioch stands)
as far as the fortress of Van, and the entire Rhshtunik' country
opposite Her. Seeing such a multitude of troops aseembled in one
place, [g137] he arrogantly grew proud, thinking it impossible
to be vanquished by any kings born of this earth. But he did not
remember the words of the prophet that the king does not triumph
through the multitude of soldiery, nor does the giant [triumph]
because of his strength, but rather through the right hand and
arm of the Omnipotent.
Now with an unbecoming plan,[the king]
sent numerous troops under sparapets (i jerhn sparapetac')
along a different road, while he himself with a great host travelled
East until he reached the great city of T'eodupolis [Karin/Erzurum],
where he arranged the cavalry. Sin is dreadful and sinners are
denied the wisdom and adoption of God, but most unbearable of
all is arrogance [168] held by princes and kings, unschooled by
the memory of arrogant folk in the past who were destroyed. That
wicked disease destroys all who become affected by it, because
the adversary of arrogance, according to the Proverbs, is none
other than God himself. Consequently, [the king] did not allow
his troops to rest until the other masses of soldiery arrived,
such that encouraging each other onward to bravery and vallor,
they might have formed one great army, capable of terrifying the
enemy. No, [the king] wanted to win the war using only those men
he had then with him. He quickly reached the place where the king
of Persia was encamped, by the borders of the district of Manazkert.
There did he pitch his royal tent, opposite the Persian brigade,
and he fortified the area around himself and designated the day
of battle.
But the wily king of Persia out of fear
sought to start the fight before the scattered troops could arrive
to strengthen the king and make it impossible for him (=the Saljuq
ruler) to fight. He considered it better to fight against two
masses than against three. Therefore he hurried and speeded up
the pace of preparations until the Greeks were forced to come
out against the [169] prepared and organized Persians. And when,
both sides had let loose with their insults, and clashed with
one [g138] another in military order, when neither side appeared
the defeated side, then suddenly a great brigade devoid of piety,
rebelled from the Byzantine king and crossed over to the side
of the enemy. As a result, many soldiers were killed, and thereafter
they fought without resolve and not bravely and in an organized
fashion. At this the Persians became aroused and turned bold and
unconquerable. But since the Byzantine king was uninformed of
what had transpired and did not know the reason [for the turn
of events] he had filled up with rage against the Armenian troops
and people and and looked upon them with hatred. Yet, when he
saw them fighting with dedication, when he saw the boldness of
those braves who did not fear the able Persian archers, but rather
were stoutly resisting and not turning tail and did not abandon
the king as many had, (no, instead they risked death so that after
death they would leave a good name of loyal bravery) then did
he display great affection for them and promise them unheard of
rewards.
Now the king looked up from where he
was seated, and he observed the champions, and he saw his troops
[170] in confusion and flight. So he quickly arose and dressed
and armed himself like a warrior and reached the field of battle
like a streak of lightning. He made corpses of many of the Persian
braves and quickly struck terror into the troops. But he did not
know that the general of the Lord's troops who had appeared to
Joshua and given him victory, was not with him. Nor did the Lord
come to our troops with weapon and shield, nor did He unsheath
His sword against the enemy and stop them. And the Lord of power
did not intervene nor was He for us a horn of salvation and hope.
Rather [g139] He kept His strength to Himself and betrayed us
into the hands of our enemies and to the insults of our neighbors,
and He gave us as lambs for slaughter. Our bows turned to dust,
our weapons were destroyed, our forces weakened and deserted,
for the Lord had taken away His power and the desire for valor
from our troops and princes. He took from them sword and ability,
and gave it to the enemy, because of our improper conduct.
Now they took and stood before the king
of Persia [the Byzantine emperor] that world-ruling lord of a
great throne, as though he were a frightened, guilty slave, hand-cuffed.
But God, who strikes and then heals, whose humane benevolence
is without limit, does not [171] destroy the one He is advising.
Rather, He pardons us after a little temptation/trial so that
we understand our weakness. He kept and pardoned that occupant
of his foot-stool by kindling affection and concern in the heart
of the beast-minded king of Persia, who looked upon [Diogenes]
as upon a beloved brother. And he released him graciously and
with much care.
But the one whom God had freed from
the hands of foreigners was blinded by his own folk, treacherously,
shamefully and then killed. And indelible blood rained upon that
kingdom. Thereafter the power of princes and soldiers ended, and
triumph was no more given to that kingdom. And the princes dealt
treacherously and spitefully with one another, and justice of
the court was ended. They only achieved the land's destruction,
not its salvation. Meanwhile the Lord became filled with rage
and sent many [foreign] peoples for vengeance. [He brought] from
the Mountains of the Moon (Lusnaleranc') and from the great
river crossing northern India, wicked peoples speaking foreign
tongues to flood like gushing water over our lands; to establish
their headquarters by the shores of Ocean Sea (? Caspian Sea)
and to pitch their tents opposite the great city, filling up our
entire land [172] with blood and corpses and eliminating the orders
and religion of Christianity.
The king of Persia, Albaslan, then observed
[g140] his great triumphs and the victories of the three battles
he had waged. While it is true that the first time Manazkert remained
impregnable, nonetheless he was able to overturn many lands with
the sword and captive--taking. F'urthermore [during] the second
[invasion] he overturned Ani with the stabbings of swords, and
he then set it on fire, leaving it a desert. Because of such [victories,
Alp-Arslan] fearlessly and proudly went before the Byzantine king.
But he had made this vow to himself that should he capture him
(=Diogenes) he would free him to return to his kingdom with affection
and honor. He had confirmed this with an oath so that there be
peace between the Iranian and Byzantine kingdoms, So, when he
emerged triumphant from this [last] battle as well, when what
he had wanted to come to pass did in fact transpire, and when
the one whom he had dreaded and quaked at stood there before him,
bound, like one of his servants, then did [Alp-Arslan] recall
that compact which he had made with God. [Alp--Arlsan] elevated
[Diogenes] and seated him on his right. [173] And he exalted him
as a faithful friend and made an oath with him that "hereafter
let there be no discord between you and me; rather, rule over
your kingdom in peace, and we shall do the same with respect to
the Persian lordship. But I shall keep what I took in battle,
and no more invade your land". And [Alp-Arslan] freed him
with great honor, Subsequently when [Alp-Arslan] learned that
[Diogenes] had been captured by his own naxarars treacherously,
blinded, that he had not reigned as monarch but rather had been
tortured to death, then did he fill up with wrath and rage. He
wanted to avenge the one who had become dear to him. But then
death overtook [Alp-Arslan] and he quit this world, following
all those fashioned of earth, to [the place] where kings and paupers
[dwell] together. [g141]
Now when such disastrous tribulations
and world--shattering misfortunes spread throughout the entire
country, the southern fire rose up and burned those lofty strongholds
and impregnable towers as though they were made of wax, the kings
and princes grew weak and declined and hope of an expected refuge
left us. Rather, the Lord's wrath was visited upon us one and
all. For the houses of prayer were pulled down, and the foundations
of palaces for the foreigners were laid with stones which had
[previously been] annointed with holy oil; the blessed sacrament
ceased and we became the object of the pagans' ridicule and insult.
We were abused, became lost and leveled to the ground; and we
became like dried bones lacking any hope of breath or life. And
the sins of our fathers were visited upon us, as vengeance for
the sins of our ancestors was demanded of us. The punishment was
visited upon us sevenfold, for the name Christian was considered
an object of deriding jokes and insults. Right and the law (irawunk'
ew datastan) quit us, nor was there room for our tears and
sighs, since their (=Saljuqs·) piety consisted of depriving,
robbing and killing us. The clothing necessary [176] to cover
our nakedness ("disgrace") seemed evil to them. Thus
when they saw us naked and disgraced, yet more did they rejoice.
From the many disasters vislted upon us we became lean and wasted
and circulated about the country trembling and in horror. Our
food gave us no strength and our drink was bitter from fear and
from the threats of our lords. Because they did not believe that
we possessed a God in heaven or that our prayers and supplications
would reach Him. For the Lord willed that we be afflicted by such
punishments, that we be persecuted and tormented, that every age
be tortured, that we be exiled,and denied His presence, as folk
worthy of punishment and guilty; that we be dispersed and sent
far away to live among foreign peoples, so that perhaps our rebellious,
disobedient and unbridled natures be restrained, and that we be
subjected to [g143] His scepter of counsel as was Israel in the
days of Elijah, and Samaria in the days of Elishah. Yet they in
any case, still had a ray of hope, the supervision of kings and
princes and--what is more important--they had the gracious enlivening
words of prophets by which they were fortified and were able to
withstand the straitening trials visited upon them by the Lord.
Our situation is more difficult and serious than anyone's, [l77]
for we are without king, prince, lord or overseer, spiritually
and physically, and we were unable to find a single place of refuge.
Rather we are weakened and obedient under pagan kings and bear
severe blows from their scepters every day. For since we did not
serve the Lord, we must serve foreigners; and since we distained
fear of the Lord we are now daily consumed with fear [of the Saljuqsj.
Because we worshipped the Lord lazily we must now revere and serve
them day and night. Still, God did not punish us according to
our crimes, but rather with kindness and mercy did He hurl us
into the furnace of counsel, to bring us to our senses and make
us useful.
For if You put our sins in a balance-scale,
they will weigh more than the punishments which we have received
from You, and Your torments are lighter than our guilt. Lord,
subject us to all torments and misfortunes, but abandon us not;
bring down upon us all trials and disasters, but, Lord, only deprive
us not of Your love. It is better to place ourselves in Your hands
and accept counsel and agony from You than to stand away from
You, unschooled. It is better to approach You with torments and
difficulties than to [l78] depart from You and dwell in tranquility
and ease. To us it is important that Your blessed name be upon
us, that we be considered [worthy of Your] inheritance, that You
accept us as Your people of the New Covenant [sealed] with the
venerable blood [of Christ]. By Your creative [g144] will, withdraw
not Your hand from us so that we not be totally worn out by the
torments of those pagans who hate You. For all of this and more
than was written in this book was visited upon us because of our
sins.
Now we consider sufficient what we have
written about the turbulent disasters occurring in our day, what
we bore from the pagans, and we have presented this divided up
according to place, land, and city, in sections. For we encountered
not one day or time of tranquility or ease. Rather the entire
time of our days was full of agitation and difficulty and yet
more torments and disasters occurred as time progressed. Nor was
there one of them (=of the Saljuqs) well-disposed toward us despite
the fact that they have lived among us for many years. Resembling
the viper, their rage did not let up; resembling the fire, their
greed had no bounds. For whatever they proposed regarding us was
evil, Their words were full of treachery, Therefore [179] each
morning dawned with them effecting yet another evil. Such were
all of their plans: to wear out and exhaust us as an old coat,
and to efface any memory of us in their minds, so that they would
not look and find us alive. No, our cemetaries were to vanish
under their feet.
For narrating this account we should
have had the ancient chroniclers of history who would have stamped
this book with their proper and appropriate words, bringing together
without error what transpired in the present and the past, leaving
behind themselves an account of what had happened. Accounts of
our predecessors have done this. But as to what we have written
in this book, it is not complete, but merely the beginning of
things that happened, and what we experienced, for we were unable
to put in writing or remember everything. However, we have set
all of this down so that you would read and know that the causes
of it all were our sins; and so that looking upon our writing
you would be terrified by the face of the Lord and tremble with
dread at his strength; and so that through confession and atonement
done in advance you might stay His punishments, and not [try to]
withstand them after they have descended. [g145]
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