52. While all the senses of the listeners were transported with delight, finding the inspired doctrine of the Apostle-like vardapets to be like a meal of many fragrant delicacies, suddenly a multitude of exeautioners arrived from the ambarapet, carrying many torches which blazed fiercely. For in accordance with the eternal, unchanging divine instruction [172] to birds, it was the hour of cockcrow. [The executioners] had with them a multitude of blacksmiths with the tools of their trade--anvils, hammers, chisels and files--[unelov end ink'eans bazmut'iwn darbnac' gorowovk' aruestaworut'ean iwreanc', saliwk' ew urhambk, krhanok' ew xartoc'ovk'...] to file, cut and remove the irons from the saints' hands, feet and necks. What they were unable to cut with files, they smashed [g91] at with hammers, placing the iron poles/nails on anvils until they broke. For they were more solid and heavy than all ordinary iron with which they bound those people condemned to death. The mages had had them dealt with in this fashion as though they were malicious, destructive, god-slaying men. This was especially true as regards the chains of the blessed kat'oghikos Yovsep', for [the mages] had said that his chains were to be more confining, heavier, and more awkward than the others.

When the holy priests of God saw the executioners and the multitude of blacksmiths who had come with Vehdenshapuh, they all became sad and agitated. For they wanted to answer their summonses to heaven wearing the same ornaments which, for the name of God, they had been deserving of wearing on themselves willingly and joyfully for such a long time. They wanted to go to the site of their martyrdom wearing them, and, at the place where they would become worthy of eternal [173] glory, to put aside there once and for all the chains and fetters of the mundane burdens of this world. [They resembled] the men and women who fanatically seek glory, and are insatiably covered with gold and precious gems and pearls and enthusiastically attach [these ornaments] to their own hands, feet, and necks. Should an enemy or a tyrannical prince by some misfortune capture [them] and remove [the jewels] [the captives] would increase their laments and be unable to bear it for a minute [ork' anyagut'eambn hamakealk' oskwovk' ew patuakan akambk' ew margartovk', kapen axorzhelov...zors t'e ok' i t'shnameac' ew kam i brhnawor ishxanac' kaper arh vtangi ew novimb tayr kal ew ch'hanel i bac'` arhatanayin p'ghjkalov, ew ch'unein zhoyzh ew arh vayr mi]. Thus do [the wealthy] put on their own [ornaments], not regarding them as heavy, and not feeling them. Rather, when they see others [adorned] with another material, they feel envy, wondering why that too was not among their adornments, and wondering how (once they possess that ornament too) they may appear greater than another [bayc' ibrew ayloc' kay, ew iw erewim k'an zok' aweli]. And should someone heap all the world's precious things upon such a person, to the point that he suffocated, he would not say it was too much. Yet such transitory ornaments were not as elegant as the chains of the children of the father-like martyr Gregory, blessed and angelic people who bore these beautiful, luxurious, and venerable chains with pride and joy on their blessed hands and necks. For many hours the blacksmiths chiseled [the chains] and used diverse other implements, yet were unable to cut the thickness of the nails. Subsequently [174] [the blacksmiths] placed [the chains] on anvils and broke them with hammers. But they barely freed the saints' bodies of the iron, wickedly cutting and wounding their bodies. Yet [the priests] regarded these frightful pains as nothing. On the contrary, the work dragged on, until the second hour of day, while [the priests], and those bound Armenian naxarars with them spent the time praying and glorifying Christ, the easer of pains. [g92]

53. Then Vehdenshapuh and those assistants with him ordered that the noteworthy men of the shahastan be summoned secretly at night. Similarly some of the prominent mages [were summoned]. They were then charged with the royal order: "Keep in mind [the question of] your own life and [the existence] of your House. Keep in mind the dread of kings, who, resembling the gods, dare to kill, spare, honor or dishonor. From this day until the entlre royal caravan has passed and reached Hyrcania, let no one permit a single Armenian who is in this shahastan to go outside the gate of the shahastan. [This inoludes] an Armenian man (wherever he comes from), or a lad of the captive Armenian naxarars, or a lad of the bound presbyters (whom we are taking out today), or any Armenian at all (who has come from elsewhere and settled here). Should it [175] be found [that you have disobeyed this order], your azg will be stricken [azgaw harealk'] and the king will put you to a bitter death, while we shall be guiltless for such wickedness visited upon you. So take care out of fear, and see to it that pleasant thanks is our common lot". According to the king's command, they were afraid that one of the lads of the captive naxarars would secretly disguise himself and discover the road of their journey. It was as though the great treasure, the Savior Christ, the guide and revealer of the world had been sent among them, and they, like the Jews, ordered Pilate's troops to guard the cemetary. The Word of God with the angels, opened [the tomb] and revealed itself to those who believed in His name. What He said was shown to be eternally true: "He who believes in me will also do the works that I do; and greater works than these will he do" [John 14, 12].

When the executioners had fulfilled Vehdenshapuh's order, they hastened to take the saints from the shahastan. When the Armenian naxarars who had remained bound in the fortress of the shahastan saw this, encouraged by and taking refuge in divine hope, with fearless bravery--in the presence of the entire multitude of the Iranian assembly, of foreigners and of [others] who were in the shahastan--they fell at the feet of the blessed priests of God and joyfully and delightedly kissed them for a long time, beseeching [the priests] to "remember us forever, [176] in your happiness and in the Kingdom". Similarly, the blessed priests of God with joyful hearts and happy faces took all of them in their embrace, saying: "May God bless you with power, give you lasting patience for the glory of His name, and strengthen you before the pagan peoples. May He free your bodies from the visible shackles which bind you, guide you to the land of your birth, put your bones to rest in the [g93] tombs of your fathers [ew i dirs harc'n jeroc' hangusc'e zoskers jer], free your souls from the invisible shackles of Satan, bring you to the district where we are travelling to and settle us with you in the eternal shelter where Christ sits on the right of God the Father".

When the infidels noticed that the blessed priests and the Armenian naxarars were so joyfully biding each other farewell, they derided them internally, thinking them un- aware of the king's order, and secretly said to each other: "If the priests knew the death which has been readied for them, they would have much cause for weeping, and would be unable to laugh and be so happy". But the impious ones did not know that it was precisely [their pending martyrdom] which was the cause of their delight, and that those who were departing and those who were remaining were rejoicing insatiably because of it. Having saluted each other, the blessed priests and the Armenian naxarars parted, [the priests] going to receive their crowns. When the holy priests of God [177] were departing, other children of the attendants of the venerable [priests and naxarars] who had come along with them voluntarily from the land of Armenia to wait on and serve those in bondage, also hurriedly organized themselves, since they too longed to be worthy of a share in their good fate. This was especially true of the presbyter Xoren (who was from the village named Orkovi in the district of Ayrarat), and the venerable presbyter Abraham (who was from the village called Zenaks in the district of Tayk'). These men and those with them were taken to Vehdenshapuh who asked: "Where are you preparing to go"? They replied: " We are ready to go wherever you take our spiritual lords and vardapets in life or death". Becoming enraged, Vehdenshapuh commanded that they should be forcibly seized and held in the shahastan. He also ordered, in accordance with the earlier command, that they should be extremely watchful until the time that all the royal troops entered the ostan. "After that, any of the servants of the captive Armenian naxarars may leave the shahastan and go to serve the needs [of their lords] wherever their lords are sent". When the blessed priests Xoren and Abraham realized that the executioners were forcibly restraining them in the shahastan, they began to despair greatly, considering themselves to be unworthy of the heavenly crown which their vardapets, the sons of the champion [saint] Gregory, were about to receive.

[178] 54. At the sixth hour of the day, Vehdenshapuh and the priests left Niwshapuh, setting out on the road leading to Hyrcania. This was learned by a merchant who was a Xuzhik by nationality, and who, in the custom of trade, had travelled to Armenia many times and who was extremely well versed in the Armenian language [or er azgaw Xuzhik, oroy est orini vacharhakanut'ean shat angam chanaparhordeal er i Hays, or ew zlezu hayeren xosic' k'aj teghekabar giter. Xuzhik is P'arpec'i's term for a native of Khuzistan]. This man from childhood had been a model of virtue, and was the son of Christ-loving believing parents. He was on very intimate terms with the [g94] venerable priests of God and the Armenian naxarars who were in bondage. He had rendered them many services and paid many of [their] expenses while they were still in Hyrcania every day carefully watching so that he might be worthy [of possessing] a fragment of the remains of the saints. Having heard of the kings order, with no delay he immediately entrusted his pack animals and baggage to his children and comrades, and, without telling anyone, took the most resistant and powerful of his pack animals. Resembling a man on a caravan, he took the road going to the land of Apar, accompanying the ambarakapet Vehdenshapuh, and pointing out to him the road and the lodging places where they might rest. He did this with prompt alertness, and Vehdenshapuh, pleased with all the services of the Xuzhik, liked him a great deal and was solicitous about his well-being. For it was God Who was furthering this matter.

Thus, having boldly found favor with the great prince, the Xuzhik was asked to entertain the ambarakpet by telling him about his village and parents, what kind of people they were, and wherefrom. The Xuzhik studiously altered the facts about his past, saying: "I am the son of believing parents who, as their ancestors, were loyal servants of the fire and sun, and through them, from my childhood I was committed to the same. With their protection I have lived to the present day and exist clearly recognizing the assistance of the gods". The venerable Xuzhik recalled the pretexts of Paul, the vardapet to the pagans, who, at times was a Pharisee and elsewhere a Roman (though according to the Gospel, the vardapet preached in, and was from, the city of Tarsus in the district of Cilicia, being of the same rank as the spiritual hosts above). [Paul] deluded the minds of his listeners temporarily so that he could establish truth and make it grow. In the same way the venerable Xuzhik did this, delighting Vehdenshapuh for the moment with false statements, so that what he longed to accomplish might indeed be done as he wished.

As for the ambarapet Vehdenshapuh, he felt his meeting with the Xuzhik was [a favor] of the gods. Seeing that the [180] man was adept in everything, [Vehdenshapuh] esteemed him yet more as loyal and suitable for the task he had embarked upon. Consequently, he did not permit the man to quit his side for a moment, day or night, but kept him with him in great honor and affection. [Vehdenshapuh] confided to him the king's plan and the needs of the work he was going to do. For as has been said above, God was seeing to matters according to His will, for the destruction and embarassment of the ranks of the impious and to the benefit and glory of of His blessed Church. [g95] The word of the holy Spirit was fulfilled which said: "They made a plan, but not mine", and the psalmist who said: "They made a plan but were unable to realize it" [Isaiah 30, 1; Psalms 20,12].

Then the venerable Xuzhik pretended to excuse himself saying that his needs would take him elsewhere, and he entreated Vehdenshapuh to bid him farewell. Thereby hoping to put off the ambarakapet's plan, he revealed himself as yet more trustworthy, realizing through the influence of the holy Spirit that God would not allow [Vehdenshapuh] to let him go. Indeed, Vehdenshapuh refused even to listen to Xuzhik but rather said to him: "Would not someone as yourself, nourished in the faith and alive due to the glory of the fires, enthusiastically [181] remain with me to watch the destruction of infidel men condemned to death for killing the fire. And would you not rejoice"? When the venerable Xuzhik heard all of these words from the ambarapet, with great adoration he thanked Vehdenshapuh for the favor. But in his heart he glorified and blessed the most powerful giver of justice, God, Who caused the ambarakapet to speak. [Xuzhik] begged [God] for a fragment of the saints' relics, and that he could go to the place where God's martyrs were to die, along with them. Such would be the disperser and disgracer of the king's order, and a symbol and share of the great heavenly treasure of the saints.

The venerable Xuzhik lifted the prayers of his heart to the lord God, beseeching Him on high to grant him the sense and breadth of the heart to be deserving to accurately inscribe in his mind [orov arzhani lic'i grel hawasteaw i taxtaks mtac' iwroc', orpes yarjanagri] all the questions asked by the tyrants as well as the replies and prayers of each one of the saints at the time of their death and passage to God, so that later he might accurately narrate [these events] in order, to be remembered by all believers until eternity. The Provider happily granted his prayers to narrate with a perpetually joyful heart to all the orthodox peoples everywhere [what took place] to the amazement and glorification of Christ's name.

[182] 55. Now at first Vehdenshapuh did not consider it proper to reveal to the Xuzhik what he planned to do with the blessed priests, saying instead: "I am taking them to Hyrcania, where I shall set them free". That day they travelled until they came to a village named Rhewan some six hrasax or more distant from Niwshapuh (or more, according Iranian standards) [herhi i Niwshaphoy orpes hrasaxok' vec'iwk' ew t'e aweli ews est ch'ap'oy hamaruc' Parskac'n], where they stopped until the morning watch. At that time they hurriedly arose, and without letting anyone from the village or even all of the people in their party know, (with the exception of the venerable Xuzhik and the impious executioners by whom the saints were to be killed at the king's order), [those participating] secretly and silently left the village. The executioners [g96] took the saints and travelled the entire remaining portion of the night through an untouched desert far from the village, a distance of perhaps one Iranian hrasax, or more. At dawn they reached a rocky, sandy valley to which no herdsman came, and through which no traveller ever passed, since there was no road to it.

Chairs were placed for the three princes, and they sat: the ambarapet Vehdenshapuh, Jnikan the court maypet and Movan the anderjapet. The venerable Xuzhik raised his thoughts to the Creator of all.

[183] Having brought the blessed champions to the atean, Vehdenshapuh said to them: "You have worked numerous, countless evils, and are guilty of the deaths of many Aryans. If you were the cause of death for merely two or three people, that would be great enough and you would not deserve to live. [But you were guilty of the deaths] of such people of a great land as Armenia is, and furthermore a huge number of Aryans died there. You are responsible for all of this, and all of it was done by you and with your counsel. Despite your grave crimes and condemnation to death, the king of kings has done you a great kindness, for he ordered us, saying: 'Should they consent to worship the sun and fire, and accept our faith, I will excuse the death-penalty, I will send the bound nobles [zatatorearsn] back to Armenia, and give to each tanuterut'iwn, gah and patiw'. Remember and keep in mind the large number of captives in prison, and willingly and enthusiastically accept the king of king's command; so that, just as you were the cause [of death] for many Aryans, you may be the cause of life for many. But should you not accept it, and persist in the same foolishness, then you shall die, and [the king] will order them killed, and the gods will demand from your souls all the blood which you have shed and will shed". Vehdenshapuh and his comrades said all of these things to the saints.

[184] They ordered the venerable bishop Sahak to translate this for the blessed Yovsep', the blessed Ghewond and their other comrades, for none of the other saints except the blessed Sahak knew Iranian. But the holy bishop Sahak immediately responded to Denshapuh and to the others seated with him: "Do not ask me to say something to them which does not befit their hearing, for how can I say something to them which I myself find hateful and ridiculous. For I know that as soon as they hear it, they will all deride both you and the sender. Do as you please, but do not procrastinate speaking futile words and [relaying] vain messages to us".

Denshapuh and the others became enraged and said to the saints: "You will inform them. Let us know their words and wishes". The holy bishop briefly informed his blessed [g97] comrades of the words and the king's message, and as soon as the saints heard them, they began to loudly jeer. When the impious princes saw this, they became yet more angered. However, the blessed kat'oghikos Yovsep' replied: "That question was put to us in the atean at court, before the hazarapet of the Aryans, Mihrnerseh. He heard our response and wishes and informed the king. We all have the same responses and wishes as then and have not altered them, as though we thoughtlessly and foolishly said them and now, having become well, seek asylum as guilty people. As this [185] sole plan and matter has grown in our hearts day by day, why today should we be less fervent about the good deed we accomplished than yesterday? We have resolved to live or die together with the same faith we now have. As for the king's order you mentioned, that 'should you agree to worship the sun, you and the noble folk in bondage, shall live, but if you stubbornly refuse, you will die and we shall order them killed'--God forbid that we should apostasize the truth and serve falsely named gods, which are not gods at all. Let it not happen that through our apostasy anyone of the believing captives be released and fall into eternally unbreakable bonds. They are now, more than we, beseeching God for our death for God, than for our lives with apostasy. Too bad it is not possible for you to know through prophecy the extent to which you seem to us mindless and lost because of that message you have brought us by the king's order, and that we consider you and the one who sent you, the king, more pitiful than all the wretches of mankind. But do as you please, right away, or whenever you choose".

When the blessed kat'oghikos Yovsep' had said this, Vehdenshapuh and the loyal men with him became enraged, and [Vehdenshapuh] ordered the blessed Sahak to say to Yovsep': "Although we regard your enmity toward us as grave, which made you call us mindless and lost, we consider these personal insults as nothing compared to the worthless things you boldly [186] dared to say about the god-like king. But know that the destruction which you sought for yourselves you now have, and that it is impossible for you to live. However, we must know the wishes and choice of each of the others, for our laws so dictate" [vasn zi orenk' mer ayspes asen].

56. [Vehdenshapuh] ordered the blessed Sahak to tell them: "Do not listen to his foolish words, stand back from such senseless advice, and like a human, choose life over death. He who now dared to say such words deserving death [g98] is very sinful, unworthy of life. His bad deeds do not permit him to live. But as for you, although you are still somewhat guilty, if you would only submit to the king's wishes and worship the sun, he has ordered that your guilt is to be forgiven [hramayeac' zvnasn t'oghul jez] and you should be sent to your homes well and with honor".

Then Vehdenshapuh and the loyal men with him further commanded the blessed Sahak to say to the venerable man of God, Ghewond: "We have heard that no one is as knowledgeable in the Christian faith as you, and that as a result of your counsel the land of Armenia was ruined yet more. Now such a great and wise intellect must recognize the benevolence of the king of kings to [offer to] forgive the great amount of [18'7] guilt which you have, and to acquaint you with the true god. Now, just as you were a counselor, and many died from your actions, be now a counselor of life, and permit them and countless other individuals to live. Tell them to worship the sun and live, and you shall find so much honor from the king that you will be renowned in your land and among all peoples". The holy bishop Sahak patiently suffering and ridiculing, immediately translated all of these words of the ambarakapet and his impious associates for the saints so that the impious ones would know through the saints' responses the will, desire and unshakable firmness of each one's faith.

The holy man of God, Ghewond, began to speak with saint Sahak alone, saying: "We must respond to their question just as the Savior responded to Pilate at court [atean]. Now so that you fearlessly inform them about the question of our demand, tell them, 'As for what you have heard about me, that I am knowledgeable about our faith [it is true], I have been the teacher of many people, [and] this should show you that I am at the age of discretion. As for your statement that I have good learning, as you yourselves testify, I have learned [all] from God and not from man. Today, out of mental fear and crazed humanity, should I change this and be lost? God forbid; I counter with the words: [188] What you preach you do not yourself apply [Romans 2, 21]. As for the honor and glory which you promise to give, God forbid that we should accept honor from mortal, earthen man, who is polluted by the worm and the grub, and whom the thief digs up and carries away. We cannot compare this to the glory and heavenly honor [granted] by the eternal right hand of the One on High, for neither Heaven nor earth nor what is precious therein, can compare. There is but one thing lacking from our blessed glorification, and that is the cup of death, which we hurry to drink as thirsty men. Let us drink quickly, and let us, joyfully escape from this transitory diseased life. And do [g99] not attempt to prolong the senseless and damaging words of your king who is predestined to prison [ew mi ews yerkareal jgdek' zanmit ew zvnasakar bans bandagusheal t'agaworin jeroy]".

When the blessed man of God, Ghewond, had finished his reply, the holy presbyters Mushe and Arshen and the holy deacon K'ajaj beseeched the blessed bishop Sahak to say to the impious prince: "What our holy vardapets and spiritual fathers lord Yovsep' and lord Ghewond have said, is also our will and concern. Do quickly what you came here to do, and delay not. We ask that God grant us and find us deserving of eternal honor and the Heavenly Kingdom".

When Vehdenshapuh and his impious collaborators heard this they were transported with rage, and wanted to say other [189] false and futile words with the blessed champions, thinking that they could yet dislodge one person from this brigade of unshakable union. But this was impossible, They commenced forcing the holy bishop Sahak to translate what they wanted to say to the holy men. But the blessed bishop Sahak said to Vehdenshapuh and to their other accomplices: " To now, although I have agreed to familiarize you with what was said and to translate what you have said to the saints, I did not want to associate myself with either you or the obscene words of your king. For what use is there for rational men who still have their senses to hear your jail-bird words, if indeed the ears or senses of such men could put up with it? On the contrary, [such talk] merely serves to acquaint you with the foolishness of your position, and [serves to] strengthen us in the unshakable truth of our God-learned confession".

57. The three impious princes became yet more angered and were unable to tolerate hearing any more of what the saints had to say, as though they were doing the king an honor in the face of such hostility. Vehdenshapuh himself arose before his accomplices and personally struck the holy bishop Sahak with his sword, striking him on the shoulder and carrying the wound close to the waist. Struck by this blow, the holy bishop did not fall over to the ground, but rather stood up against a rock. And he began to say, as though from the mouths of all the saints: "We thank you Christ, for sharing with [190] us many times your life-giving lamb which cannot be consumed, offered in eternal sacrifice. And now that we are being sacrificed, accept all of your officiants humanely as worthy of entering your fragrant flock". The blessed bishop strengthend by the grace of the Allmighty, spoke these words as though he were not at all wounded, although streams of blood gushed from the saint's wound.

They then commanded that the blessed kat'oghikos Yovsep' [g100] be beheaded with a sword. When the executioners stripped the saint, he said: "Return, body of mine, to the earth, and to your rest, for the Lord has favored you". He was thus killed with the sword.

Then the impious princes commanded the executioners to strip the blessed Ghewond and to drag him on his shoulders over sharp rocky places. So they dragged him for long hours until the saint's entire body, his sides and shoulders were stripped bare of skin, and until the bones were stripped of flesh. This was because all the Iranians said that the venerable man of God, Ghewond, was the chief advisor and cause of all of Vardan's actions and deeds which had been done in the land of Armenia. While some of the executioners were dragging the venerable Ghewond, others were cutting off the [191] heads of the blessed priests Mushe, Arshen, and the holy deacon K'ajaj. At the time of their deaths they said: "Lord Jesus, accept our souls".

Then the executioners who were dragging the blessed Ghewond pulled him with little breath remaining where the other saints had been killed, and there they beheaded the blessed one with a sword. At the time of his death, [Ghewond] said with a joyful sound; "I thank You Christ, Who, with much kindness aided and kept me from my childhood on to reach this hour. You have made me worthy of the destiny of Your saints. Savior, I entrust my soul to Your care". There was still some life left in the blessed bishop Sahak. After killing all the others, [the executloners] cut off his head with a sword. In a failing voice he offered prayers, said "amen", and gave up the ghost.

Thus did the six saints die on the twenty-seventh day of the month of Hrotic', in the sixteenth year of the reign of king Yazkert, in the land of Apar, close to the village of the mages named Rhewan. They were:

the blessed kat'oghikos Yovsep' from Vayoc' Jor,
the blessed bishop Sahak from Rheshtunik',
the blessed presbyter Arshen from Bagrewand,
[192] the blessed man of God, Ghewond the presbyter [erec'], from Vanand,
the blessed presbyter Mushe from Aghbak,
and the holy deacon K'ajaj from Rheshtunik'.

Arshawir Kamsarakan asked the venerable Xuzhik for accurate information about these events, pressing him warmly, and we have truthfully written what he heard from him about the speeches of each of the deceased saints.

Then Vehdenshapuh and the other princes who were with him quit that place. Having selected nine men, they left them there armed with weapons. First and foremost among them (thanks to God's influence) was the venerable Xuzhik, whom Vehdenshapuh had selected and left there, beseeching him, and saying that he was fundamental and necessary [for carrying out] his order. [The Iranian princes] gave the [g101] guards this order: "For ten or more days carefully guard the corpses, so that they will be devoured by the birds. Then toss the bones here and there, on the top of a mountain or into the caves of a deep valley". Do this before the royal caravan has passed. For perhaps, [Vehdenshapuh] said, one of the Christians, having been informed by someone, will come and find their bones, and take and spread them about to all [193] the Christians. Then we shall be condemned to death in the king's presence".

In accordance with the command of Denshapuh and the anderjapet Movan and the maypet Jnikan, the guards remained there. During this time the venerable Xuzhik was pondering by what strategems God would show the man a way to be worthy of stealing the remains of the saints from the other guards. While the venerable man was in this turmoil of thought, suddenly that same day, in the evening, a great earthquake occurred at that place. Great explosions and frightful noises were heard from the abyss. A multitude of clouds massed and covered the land. Sounds of thunder and lightning made the mountains tremble. A column of light, resembling a rainbow, descended from the sky and enveloped the bodies of the martyrs. The guards fell to the ground, half-dead, no one knowing where his comrade was. Those who had tumbled to the ground were unable to stand erect, for the shaking of the great quake hurled them up from the ground. Thus, with their legs bent and their speech impeded, all of them were confounded. But the right hand of the Allmighty preserved the venerable Xuzhik free from care. Joyfully he glorified God, realizing that now all the requests he had made for such a long time would certainly be fulfilled, After the entire night, the whole next [194] day as well as the second night until the hour of sunrise had passed in fear, the sounds of roaring from the abyss quieted, the thundering clouds were reduced, the earth stopped shaking and the flashes of lightning ceased.to appear. This [earthquake] had taken place in an area only two asparez around the place. Now when the guards had somewhat recovered from the awful alarm of numbness, they had a mind to flee from the place. But because their hearts were smiten with terror, they were unable to stand on the ground, They could only look at each other's faces, but were unable to speak.

Now at the ninth hour of the second day, the venerable Xuzhik arose, as he wanted, and looking behind him, hobbling along, he fled from the place so that the others would be strengthened to stand up and depart after him. Those who saw the venerable Xuzhik limping away were brought to their senses by the danger, and hurried after him. Out of fear they did not dare to turn and look back at the place. They hastened after Vehdenshapuh and his assooiates. But the venerable Xuzhik separated from them and went off by another road. [g102] When the guards reached the princes, on the sixth day, they related all the disastrous events which had happened to them during the one day and two nights. When Denshapuh and those with him saw the color of their faces and heard about the frightful events, one by one, they were horrified and stupified for many hours. Taking counsel among themselves, they could not [195] come up with any strategems, but could on;y attempt to keep the guards quiet so that they would tell no one at all, or inform anyone about the death of the priests or about such phenomenal signs. But as for [the princes] they were absorbed in incredulous thought as though plunged into senselessness. Denshapuh and Jnikan said to each other: "The deeds of the Christians are neither small nor insignificant. Rather, it is certain that the power of their faith and belief is great, while we, damaged by ignorance, will be lost and do not realize it".

But the venerable Xuzhik realized that God had reduced suspicions all around. Furthermore, he heard the princes' responses to the guards and realized that no one was concerned about the saints' bones. Thus he took with him ten other companions whose Christian faith he knew well, they took along pack animals and a square trunk for each of the saints, and they silently went at night to accomplish the matter. Having approached the site, they missed the place where the saints' bodies were, because the night was very dark. After working in one place they became dismayed, thinking themselves undeserving of finding the heavenly treasure. As they were disturbedly moving about the area, lo, suddenly something resembling a radiant eagle flew down from the sky and perched on the body of the blessed man of God, Ghewond. The place [196] was more illuminated than in daytime, and the bodies of each of the saints were clearly revealed. With joyous hearts, they worshipped the lord God, and then, setting to work, they placed each saint's body in a trunk, [each body] being clearly revealed to the venerable Xuzhik as though in writing. Such a sweet fragrance wafted from the saints' bodies that it delighted the senses of everyone.

After quickly placing the trunks on the pack animals, they moved them to another place in the desert, about three Iranian hrasaxs distant. Seven days later, after the fear of the matter subsided, they separated the saints' bones from the fragrant bodies. Wrapping the bodies in linen cloth in a fitting manner, they buried them in the desert carefully. They brought the bones to the shahastan where they kept them secretly for many days among themselves. Then they quietly began to distribute them to some of the virtuous Christians in the caravan, who received them considering [the bones] to be a find of salvation for their souls and bodies. They were urgently urged to return each [body] to its own land, to [g103] benefit the spiritual life of the families and the district. But the venerable Xuzhik first brought the first fruit of that God-given great treasure and presented it to the captive Armenian naxarars. As soon as they were worthy of this, they received this find of their salvation, and thereupon realized that God had visited them, and that at some time [197] they would be released from their bonds to see their own land, through the intercession of the saints' bones, in accordance with the words of the blessed man of God, Ghewond, who had counseled them of the grace they would receive from God on that night. And the words of the saint had been fulfilled in their time.

Thereafter that blessed man of God, the Xuzhik (whom I shall hereafter style "Xuzhik", as I am wearying of it) related [events] one by one to the captive naxarars of Armenia. No one had bothered to relate this minaculous man's name to us, but the Omniscent has recorded it and is keeping it for the day of the great visit, and will generously reward him in accordance with his labors, with the joy of his name. [Xuzhik] spoke ceaselessly of the very great care and aid which the Almighty had bestowed upon him. He related how in Vardges, Christ had revealed the king's plan to him and had accompanied and encouraged him with hope: "He exalted me and made me trusted by the hambarakapet Denshapuh, to the point that he beseeched me and forcibly took me (because of Almighty God) to the coveted site of the saints' martyrdom. Everything is possible for him. He made me worthy of seeing everything I did not think I would see, and to hear [the saints' speeches] one by one [speeches] which I did not think myself deserving to hear. [I heard] the question of [198] the tyrants and the answers of the saints, one by one, their prayers, and I saw the death of each of them, and heard them. And now, behold, he has made me worthy of finding and bringing to you this great part of the remains of the heavenly treasury of the saints, a favor of the blessed Trinity. He caused the guards to flee in alarm with shame, he terrified the hearts of the unbelieving overseers, rent asunder the king's mindless plan and raised aloft the name of His blessed Church". With such words of glory and joy the venerable merchant tirelessly related these things to all the believers in Christ. He was once a merchant [possessing] an earthly treasure, but suddenly became a merchant who through his good deeds became honored with the great heavenly treasure of the remains of the martyrs.

These same words were a comfort to the captive Armenian naxarars in their comings and goings, as they sat at home, when they arose, at celebrations and at the beginnings of the months. Relating them with insatiable delight, they cheered them up, renewing all the faltering thoughts of the listeners and oonfirming them in the faith of justice. This was especially true for Arshawir Kamsarakan, the lord of Arsharunik'. For him, every day, morning and night the doctrine of the saints [199] and especially the words and spiritual advice of the blessed Ghewond, the replies of each of the saints to the question of their slayers, the prayers of each at the time of his death--all of this served as [Arshawir's] spiritual food and [g104] sweet meditation and he tirelessly repeated them together with psalms. We heard this many times from the marvellous Kamsarakan, and wrote it down with enthusiastic concern. For although we were not able to recall everything in order (because of our feeble-mindedness) nonetheless we were not careless to lazily delay and forget things.



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